Kangyur Translations

Toh 1091 — In Praise of the Goddess Revatī

Translated by Catherine Dalton under the patronage and supervision of 84000: Translating the Words of the Buddha

In Praise of the Goddess Revatī

F.255.b Homage to the Three Jewels.
Homage to noble, glorious Vajrapāṇi.
Homage to the great goddess Rematī.^[1]

The family and characteristics

Of Revatī^[2] should be explained:

Your body is made of precious substances—

Your back is Jambu River gold,

Your front is silver,

The surface of your belly is covered in vajra.

Your brothers are Treasure and Treasure Guardian,

Your mother is She Who Goes Everywhere,

Your father is called Vāyu.

Your bloodline is that of Bhagīratha; F.256.a

You are renowned in the heavens.

namo vajrapāṇisya cili cili bhindi bhindi muñca muñca muñca havalakana svāhā| vajrapāṇīr ajñāpayati svāhā| deva samājñāpayati svāhā| rīṣayaḥ samājñāpayati svāhā|^[3]
namo ratna trayāya| tadyathā| ruru viṣiṣṭhava dhotsi svāhā||

This completes the dhāraṇī of the great goddess Rematī,^[4] the Powerful Lady of the Desire Realm, the Great Mother of Demons.^[5]

Notes

The goddess’s name is here transliterated in Tibetan as Rematī (re ma ti), a name that occurs in several Tibetan canonical and noncanonical works. However, the only attested version of the present goddess’s name in Sanskrit sources is Revatī. As discussed in the introduction to this translation, the goddess Rematī mentioned in a number of canonical and noncanonical Tibetan works appears to be distinct from the goddess or graha Revatī. Although we believe the use of the name Rematī here is in error and should be Revatī, we retained Rematī in the English translation to accurately reflect the Tibetan source text. For more information on Rematī, see the introduction to Praising the Lady Who Rules Disease (Toh 1090).
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In Tibetan the name Revatī is followed by a plural particle (dag), which we have chosen not to translate. A similar passage in Toh 746http://read.84000.co/translation/toh746.html reads “Revatī, your family…” (nam gru khyod kyi cho ’grang) as Vajrapāṇi is addressing Revatī directly.
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The dhāraṇī or vidyāmantra up to this point is found in both The Great Tantra of Supreme Knowledge (Toh 746)http://read.84000.co/translation/toh746.html and The Dhāraṇī of the Goddess Revatī (IOL Tib J 442/2). The remainder of the dhāraṇī is not found in either work.
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Here, as in the homage, the Tibetan text reads Rematī (re ma ti), though as reflected in the text’s title, and explained in introduction, it should read Revatī.
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These same epithets are used to describe Rematī (not Revatī) in Toh 670, 671, 672, 840, 842, and Toh 1090/1777. http://read.84000.co/translation/toh840.html http://read.84000.co/translation/toh842.html We presume that the redactors who conflated the names Revatī and Rematī here also included these epithets in the colophon.
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