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    <pre style="white-space:pre-line"><code>lower body endowed with miraculous powers of the eight nāga-kings, the conqueror of this world,
               Geser Khan, I bow to you with homage, pray and bring offerings to you.
               so so lan gki gki lan gki soo soo
               When the reincarnation of the Holy lord Γ’arču of the supreme tngri-gods is an enemy, [19v] [you]
               Geser, be pleased to lead army against him.
               With a helmet on his head, with a moon-like shield mounted on his back, his body dressed in star-like
                                                                                                704
               armour, in his hand he draws a sword of wisdom with a sharp edge, stretching a star arrow,  riding a
               horse  as  fast  as  lightning,  catching  up  with  the  sons  of  enemies,  protecting  [20r]  properties  and
               livestock of the lord’s enemies; protecting my body and my horses, my lord of tngri-gods [overseeing]
                                                                705
               my armour and sword; in whichever direction he goes,  the supreme tngri-god growls and moves the
               blue sky, and the lower Etügen-earth turns and rumbles.
               The one from whose  mouth fire and lightning flashes, the one who throws lightning with a golden
                                  706
                    707
               circle  in his hand and targets and kills all enemies without a trace – [20v] I bow to [this] lord of
               mine.
               I bring pure offerings to the lords of places and waters, eighty-four thousand servants, dwelling in ten
               directions and moving according to the command of the holy lord [Geser].
               I bring pure offerings to [you], who became my good fortune upon the arrival of the army.
               I bring pure offerings to [you], who became my profit when I went trading. [21r]
               I bring pure offerings to [you], who became my support when I was sitting at home.
               I bring pure offerings to [you], who became my bright lamp in the dark night.
               I bring pure offerings to [you], who became the armour to my bare skin.
               I bring pure offerings to [you], the conqueror of the cruel enemy and the fulfiller of my nine intentions.
               Be pleased to taste these offerings of mine and fulfil my nine intentions.
               The one who seeks to protect the Dharma teaching.
               the one who welcomes in advance on arrival,
               the one who sees off on return,
               the one who turns to the right side,
               the one who rotates to the left side,
               the one who gets up and runs in response to gki gki,
               the one who rejoices in response to soo soo,
               the one who is constantly keeping a careful eye on me.
                                                        708
               the one who is largely sufficient unto himself.
               the one who fully removes all my obstacles
               – to all those I bring the pure offerings.
               gki gki soo soo
               My holy lord of the supreme tngri-gods,
               my holy lord who knocks down and [22r] repels the pride and power of enemies,
               my holy lord who placed on the horse mane the armour of the sun, moon and stars,
               who suppressed the pride and power of foreign troops,
               who with the golden wheel throws lightning like hail.
               My holy lord, getting up and running and riding a horse and an elephant, embodying the properties of
               air and wind.
               My holy lord hunting down the enemy [22v] thundering and roaring like a dragon.



               704  The meaning of the word jiraγudun in this sentence has not been identified.
               705  Probably  the  pronoun  minü  here  is  a  miswriting  instead  of  inü,  i.e.  the  manuscript  actually  reads  “In
               whichever direction I go, …”.
               706  The manuscript supposedly renders the third person pronoun inü (“his”) mistakenly as minü (“my”).
               707  Toγun-a: normally means the roof-ring of the Mongolian ger, but here it is likely to refer to the ancient Indian
               weapon, which other Mongolian sources call kürdü (also “circle, wheel”, Tib. ’khor lo), referring to the discus-
               like weapon (Skt. sudarśana cakra), representing an iconographical attribute for example of Vishnu (Tib. ’khor
               lo can, Mong. kürdün bariγči).
               708   Öber-ün  tusa,  Tib.  rang  don,  frequently  means  “one’s  personal/individual  purpose/benefit”,  but  the
               characteristic here does not intent to express the selfish concern, but the capability to reach one’s goals as to be
               able to assist the others.

                                                           224</code></pre>
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