Swayambhu Purana

स्वयम्भू पुराण

Swayambhu Purana

Chapter Two: The Fruits of Worshipping Swayambhu

181 verses, complete. Sanskrit, transliteration, English, Nepali, and a purport.

This is the second chapter of the Swayambhu Purana. The Buddha, asked by Maitreya to continue the story, describes the age of Śikhi Buddha, when the self-arisen Dharmadhātu actually appeared on a jewelled lotus in the middle of the lake that filled the Kathmandu Valley. The earth shakes, the whole cosmos comes down to worship, and the bodhisattva Ratnapāṇi leads a pilgrimage to the spot. The second half of the chapter is a long and surprisingly practical catalogue: for each kind of offering a person might make at the shrine, what that offering brings.

Every verse is given in five layers: the Sanskrit, a Roman transliteration you can read aloud, a literal English translation, a Nepali translation, and a purport that explains what is happening and why it matters. Use the buttons below to show only the layers you want. For the narrative alone, keep the purport and turn the rest off. Your choice is remembered as you move between chapters.

अथ धीमान्महासत्त्वो मैत्रेयः स जिनात्मजः ।
भगवन्तं पुनर्नत्वा साञ्जलिरेवमब्रवीत् ॥ २.१ ॥

atha dhīmānmahāsattvo maitreyaḥ sa jinātmajaḥ ।
bhagavantaṁ punarnatvā sāñjalirevamabravīt ॥ 2.1 ॥

English

Then the wise Maitreya, that great being, son of the Jina,
bowing once more to the Blessed One, spoke thus with folded hands:

नेपाली

त्यसपछि ती बुद्धिमान महासत्त्व, जिनपुत्र मैत्रेयले,
भगवान्लाई पुनः प्रणाम गरी, हात जोडेर यसो भने:

Purport

The second chapter opens exactly where the first one closed, with the same assembly still seated on the Swayambhu hill and Maitreya rising again. The first chapter answered the question of where the shrine is and what happened at the lake in Vipaśvī's age. Maitreya now wants the rest.

भगवच्छ्रोतुमिच्छामि स्वयम्भूत्पत्ति सत्कथाम् ।
तद्भवान्समुपाख्यातुं लोकानां संप्रबोधने ॥ २.२ ॥

bhagavacchrotumicchāmi svayambhūtpatti satkathām ।
tadbhavānsamupākhyātuṁ lokānāṁ saṁprabodhane ॥ 2.2 ॥

English

Blessed One, I wish to hear the true story of the origin of Swayambhu.
May you relate it fully, for the awakening of all the worlds.

नेपाली

भगवन्, स्वयम्भूको उत्पत्तिको सत्कथा म सुन्न चाहन्छु।
सबै लोकको प्रबोधनका लागि कृपया त्यो पूर्ण रूपमा वर्णन गर्नुहोस्।

Purport

The request is worded almost identically to the ones in chapter one. The repetition is deliberate. In this poem a teaching is never volunteered; it is drawn out by somebody who wants it enough to ask properly.

इति संप्रार्थितं तेन मैत्रेयेण सुधीमता ।
भगवान्स्तान् सभालोकान् सम्पश्यन्नेवमादिशत् ॥ २.३ ॥

iti saṁprārthitaṁ tena maitreyeṇa sudhīmatā ।
bhagavānstān sabhālokān sampaśyannevamādiśat ॥ 2.3 ॥

English

Thus entreated by that wise Maitreya,
the Blessed One, looking upon all gathered in the assembly, instructed thus:

नेपाली

ती सुधीमान मैत्रेयले यसरी प्रार्थना गरेपछि,
भगवान्ले सभामा उपस्थित सबैलाई हेर्दै यस्तो उपदेश दिनुभयो:

Purport

The Buddha looks past the questioner to the whole assembly before he speaks. He does this at every turn in the poem, and it carries a point: the answer belongs to everyone present, not to the one who happened to ask.

साधु मैत्रेय सर्वेऽपि सभालोकाः समादरात् ।
शृणुध्वं संप्रवक्षामि स्वयम्भूत्पत्तिसत्कथाम् ॥ २.४ ॥

sādhu maitreya sarve'pi sabhālokāḥ samādarāt ।
śṛṇudhvaṁ saṁpravakṣāmi svayambhūtpattisatkathām ॥ 2.4 ॥

English

Very well, Maitreya. All of you gathered here, listen with attention;
I shall relate the true story of the origin of Swayambhu.

नेपाली

साधु मैत्रेय। यहाँ उपस्थित सबै जना आदरपूर्वक सुन;
म स्वयम्भूको उत्पत्तिको सत्कथा वर्णन गर्नेछु।

Purport

With this the chapter's real narrative begins. Everything from here to verse 177 is the Buddha speaking, and inside that speech the story will move back into a still older age.

तद्यथा निर्वृतिं याते विपश्विनि मुनीश्वरे ।
चिरकालान्तरेणात्र जगच्छास्ताभवत्पुनः ॥ २.५ ॥

tadyathā nirvṛtiṁ yāte vipaśvini munīśvare ।
cirakālāntareṇātra jagacchāstābhavatpunaḥ ॥ 2.5 ॥

English

It was thus. When the Lord of Sages Vipaśvī had passed into final peace,
after a long interval there arose here another Teacher of the world:

नेपाली

यसरी भयो। जब मुनीश्वर विपश्वी निर्वाणमा जानुभयो,
धेरै समयपछि यहाँ फेरि अर्का जगत्-शास्ता प्रकट हुनुभयो:

Purport

Chapter one ended with Vipaśvī, the first of the seven Buddhas of the past, prophesying that the Dharmadhātu would one day arise by itself. That prophecy has been waiting. The story now steps forward to the age of the next Buddha, when it comes true.

शिखि नाम मुनीन्द्रोऽर्हन् धर्मराजस्तथागतः ।
सर्वज्ञः सुगतः सर्वविद्याधिपो विनायकः ॥ २.६ ॥

śikhi nāma munīndro'rhan dharmarājastathāgataḥ ।
sarvajñaḥ sugataḥ sarvavidyādhipo vināyakaḥ ॥ 2.6 ॥

English

a Lord of Sages named Śikhi, an Arhat, a Dharma-king, a Tathāgata,
the Omniscient One, the Sugata, master of all knowledge, the Guide.

नेपाली

शिखि नामका मुनीन्द्र, अर्हत, धर्मराज, तथागत,
सर्वज्ञ, सुगत, सर्वविद्याका अधिपति, विनायक।

Purport

Śikhi is the second of the seven Buddhas of the past, coming after Vipaśvī and before Viśvabhū. The string of titles is formulaic and would have been familiar to any listener, which is exactly why the poet uses it: it places Śikhi unmistakably in the same rank as the Buddha now speaking.

तदा सप्ततिवर्षाणां सहस्रायुर्नृणामभूत् ।
अहं क्षेमंकरो नाम बोधिसत्त्वोऽभवं किल ॥ २.७ ॥

tadā saptativarṣāṇāṁ sahasrāyurnṛṇāmabhūt ।
ahaṁ kṣemaṁkaro nāma bodhisattvo'bhavaṁ kila ॥ 2.7 ॥

English

At that time the lifespan of human beings was seventy thousand years,
and I was then, it is said, a Bodhisattva named Kṣemaṁkara.

नेपाली

त्यस बेला मानिसहरूको आयु सत्तरी हजार वर्ष थियो,
र म त्यस बेला क्षेमंकर नामका बोधिसत्त्व थिएँ, भनिन्छ।

Purport

In chapter one the human lifespan in Vipaśvī's age was eighty thousand years. Now it is seventy thousand. The world is running down, exactly as the traditional cosmology says it does, and the number quietly tells us how much time has passed. The Buddha also names the bodhisattva he was in that age: Kṣemaṁkara, meaning 'maker of peace'.

यदा स भगवाञ्छास्ता शिखिधर्माधिपो जिनः ।
अरुणाख्यपुरोपान्ते व्यहरत्सौगताश्रमे ॥ २.८ ॥

yadā sa bhagavāñchāstā śikhidharmādhipo jinaḥ ।
aruṇākhyapuropānte vyaharatsaugatāśrame ॥ 2.8 ॥

English

When that Blessed Teacher Śikhi, the Jina, lord of the Dharma,
was dwelling in a hermitage of the Sugata near the city called Aruṇa,

नेपाली

जब ती भगवान् शास्ता शिखि, धर्माधिपति जिन,
अरुण नामक नगरको नजिक सुगताश्रममा बस्नुभएको थियो,

Purport

Aruṇa, meaning 'dawn', is named in the old scriptures as the city associated with Śikhi Buddha, just as Bandhumatī was named for Vipaśvī in chapter one. The poet is keeping his frames consistent with the canonical lists.

शिखिनस्तस्य शास्तुः संप्राभजन् समुपस्थिताः ।
अहमपि तथा तस्य शिखिनस्त्रिजगद्गुरोः ॥ २.९ ॥

śikhinastasya śāstuḥ saṁprābhajan samupasthitāḥ ।
ahamapi tathā tasya śikhinastrijagadguroḥ ॥ 2.9 ॥

English

those who came to him worshipped that Teacher Śikhi.
I too, in the same way, of that Śikhi, teacher of the three worlds,

नेपाली

उहाँकहाँ आउनेहरूले ती शास्ता शिखिको भजन गरे।
म पनि त्यसरी नै, त्रिजगद्गुरु ती शिखिको,

Purport

The Buddha places himself in the crowd again, as he did in chapter one. He is not narrating this from outside; he was one of the people who came.

शरणे समुपस्थाय प्राभजं सर्वदा मुदा ।
तत्रैक समये सोऽर्हन् भगवान् सर्वविच्छिखी ॥ २.१० ॥

śaraṇe samupasthāya prābhajaṁ sarvadā mudā ।
tatraika samaye so'rhan bhagavān sarvavicchikhī ॥ 2.10 ॥

English

taking refuge and attending upon him, worshipped him always with joy.
On one occasion there, that Arhat, the Blessed all-knowing Śikhi,

नेपाली

शरणमा गएर र सेवा गरेर, सधैँ हर्षपूर्वक भजन गर्थें।
एक समय त्यहाँ, ती अर्हत भगवान् सर्वज्ञ शिखिले,

Purport

The sentence runs on across the verse break, which happens constantly in this poem. The scene is being set for a particular day on which something extraordinary will happen far away.

सद्धर्म समुपादेष्टुं सभासने समाश्रयेत् ।
तद्वीक्ष्य भिक्षवः सर्वे श्रावका ब्रह्मचारिणः ॥ २.११ ॥

saddharma samupādeṣṭuṁ sabhāsane samāśrayet ।
tadvīkṣya bhikṣavaḥ sarve śrāvakā brahmacāriṇaḥ ॥ 2.11 ॥

English

took his seat in the assembly to teach the true Dharma.
Seeing this, all the monks, the disciples, the celibate practitioners,

नेपाली

सद्धर्मको उपदेश दिन सभासनमा विराजमान हुनुभयो।
यो देखेर सबै भिक्षु, श्रावक, ब्रह्मचारीहरू,

Purport

The familiar shape of a teaching scene returns: the seat, the assembly, the gathering crowd. The poet is about to run one of his great catalogues, and this one will cover seven verses.

भिक्षुण्यो व्रतिनः सर्वे उपासका उपासिकाः ।
तत्सद्धर्मामृतं पातुं समुपागत्य तं मुनिम् ॥ २.१२ ॥

bhikṣuṇyo vratinaḥ sarve upāsakā upāsikāḥ ।
tatsaddharmāmṛtaṁ pātuṁ samupāgatya taṁ munim ॥ 2.12 ॥

English

nuns, keepers of vows, and lay devotees both men and women,
came to that Sage to drink the nectar of the true Dharma.

नेपाली

भिक्षुणी, व्रती, र उपासक-उपासिकाहरू,
त्यो सद्धर्मरूपी अमृत पिउन ती मुनिकहाँ आए।

Purport

As in chapter one, women are named in their own right and lay people sit alongside monastics. The nectar image returns too: the Dharma is something the assembly drinks rather than merely hears.

नत्वा साञ्जलयस्तत्र परिवृत्य समाश्रयन् ।
तदा ब्रह्मामरेन्द्रादि त्रिदशाः सर्वे आगताः ॥ २.१३ ॥

natvā sāñjalayastatra parivṛtya samāśrayan ।
tadā brahmāmarendrādi tridaśāḥ sarve āgatāḥ ॥ 2.13 ॥

English

Bowing with folded hands, they took their places around him.
Then Brahmā, Indra and all the thirty gods came,

नेपाली

हात जोडेर प्रणाम गरी, उहाँको वरिपरि परिक्रमा गरेर बसे।
त्यसपछि ब्रह्मा, इन्द्रलगायत सबै त्रिदश देवताहरू आए,

Purport

The human assembly settles and the poem lifts its gaze upward. The catalogue is now leaving the earth.

सर्वे लोकाधिपाश्चापि धर्म श्रोतुं समागताः ।
सिद्धा विद्याधरा साध्या यक्षगन्धर्वकिन्नराः ॥ २.१४ ॥

sarve lokādhipāścāpi dharma śrotuṁ samāgatāḥ ।
siddhā vidyādharā sādhyā yakṣagandharvakinnarāḥ ॥ 2.14 ॥

English

and all the guardians of the worlds came too, to hear the Dharma:
Siddhas, Vidyādharas, Sādhyas, Yakṣas, Gandharvas and Kinnaras,

नेपाली

र सबै लोकपालहरू पनि धर्म सुन्न आए:
सिद्ध, विद्याधर, साध्य, यक्ष, गन्धर्व र किन्नरहरू,

Purport

These are the middle ranks of the Indian cosmos: adepts, sky-wanderers, nature spirits, celestial musicians and the half-horse, half-human singers of the mountains.

गरुडा राक्षसेन्द्राश्च दैत्या नागाधिपा अपि ।
ऋषयो ब्राह्मणाश्चापि तीर्थिकाश्चापि तपस्विनः ॥ २.१५ ॥

garuḍā rākṣasendrāśca daityā nāgādhipā api ।
ṛṣayo brāhmaṇāścāpi tīrthikāścāpi tapasvinaḥ ॥ 2.15 ॥

English

Garuḍas, lords of Rākṣasas, Daityas and Nāga kings as well,
seers and brahmins, tīrthikas and men of austerity,

नेपाली

गरुड, राक्षसेन्द्र, दैत्य र नागाधिपतिहरू पनि,
ऋषि र ब्राह्मणहरू, तीर्थिक र तपस्वीहरू,

Purport

Garuḍas and nāgas again, ancient enemies attending the same sermon. And again the list reaches outside the Buddhist fold to include tīrthikas, the followers of other paths.

यतयो योगिनश्चापि निर्ग्रन्थाश्च दिगम्बराः ।
राजानः क्षत्रिया वैश्या अमात्या मन्त्रिणो जनाः ॥ २.१६ ॥

yatayo yoginaścāpi nirgranthāśca digambarāḥ ।
rājānaḥ kṣatriyā vaiśyā amātyā mantriṇo janāḥ ॥ 2.16 ॥

English

renunciates and yogins, Nirgranthas and naked ascetics,
kings, Kṣatriyas and Vaiśyas, ministers, counsellors and officials,

नेपाली

यति र योगीहरू, निर्ग्रन्थ र दिगम्बरहरू,
राजा, क्षत्रिय र वैश्यहरू, अमात्य, मन्त्री र अधिकारीहरू,

Purport

Nirgranthas are Jains, and the naked ascetics are almost certainly the Digambara branch. The poet is naming rival religious communities by their own names and seating them in the hall, which is a striking piece of generosity for a sectarian text.

शिल्पिनो वणिजः सार्थवाहादयो महाजनाः ।
पौरा जानपदा ग्राम्यास्तथान्यदेशवासिनः ॥ २.१७ ॥

śilpino vaṇijaḥ sārthavāhādayo mahājanāḥ ।
paurā jānapadā grāmyāstathānyadeśavāsinaḥ ॥ 2.17 ॥

English

craftsmen, merchants, caravan leaders and other men of substance,
townspeople, country people, villagers and those from other lands,

नेपाली

शिल्पी, व्यापारी, सार्थवाह र अन्य महाजनहरू,
पुरवासी, जनपदवासी, गाउँले र अन्य देशका मानिसहरू,

Purport

The list comes down to ordinary working life: artisans, traders, the men who led caravans across the Himalayan passes. For a Kathmandu audience these were not abstractions but the people who actually made the valley's wealth.

तत्सद्धर्मामृतं पातुं संहर्षिताः समागताः ।
तत्र ते समुपागत्य समीक्ष्य तं मुनीश्वरम् ॥ २.१८ ॥

tatsaddharmāmṛtaṁ pātuṁ saṁharṣitāḥ samāgatāḥ ।
tatra te samupāgatya samīkṣya taṁ munīśvaram ॥ 2.18 ॥

English

all came with delight to drink the nectar of the true Dharma.
Arriving there and beholding that Lord of Sages,

नेपाली

सबै हर्षित भई त्यो सद्धर्मरूपी अमृत पिउन आए।
त्यहाँ पुगेर ती मुनीश्वरलाई देखेर,

Purport

The catalogue closes the way it opened, with the image of drinking. Seven verses have passed and the poet has moved from monks to gods to Jain ascetics to village traders without once suggesting that any of them is out of place.

यथाक्रमं समभ्यर्च्य कृत्वा चापि प्रदक्षिणाम् ।
कृत्वाञ्जलि पुटो नत्वा परिवृत्य समन्ततः ॥ २.१९ ॥

yathākramaṁ samabhyarcya kṛtvā cāpi pradakṣiṇām ।
kṛtvāñjali puṭo natvā parivṛtya samantataḥ ॥ 2.19 ॥

English

they worshipped him in due order and circumambulated him,
and with palms joined they bowed and spread out on every side,

नेपाली

तिनीहरूले क्रमैसँग पूजा गरी प्रदक्षिणा गरे,
र हात जोडेर प्रणाम गरी चारैतिर घेरेर बसे,

Purport

Circumambulation appears here for the first time in the chapter. Walking clockwise around a teacher or a shrine is the oldest and most characteristic act of respect in this tradition, and it will return many times before the chapter ends.

पुरस्कृत्य समुद्वीक्ष्य समादरादुपाश्रयन् ।
तान् सर्वान् समुपासीनान् दृष्ट्वा स भगवाञ्छिखी ॥ २.२० ॥

puraskṛtya samudvīkṣya samādarādupāśrayan ।
tān sarvān samupāsīnān dṛṣṭvā sa bhagavāñchikhī ॥ 2.20 ॥

English

keeping him before them, looking up, and settling with reverence.
Seeing them all seated around him, the Blessed Śikhi

नेपाली

उहाँलाई अगाडि राखी, माथि हेर्दै, आदरपूर्वक बसे।
उहाँको वरिपरि बसेका ती सबैलाई देखेर, भगवान् शिखिले

Purport

The image is the same concentric arrangement described in chapter one: a still crowd facing inward, the teacher at the centre. And again it is the teacher's look at the gathering that starts the teaching.

आदिमध्यान्तकल्याणं सद्धर्म समुपादिशत् ।
तत्सद्धर्मामृतं पीत्वा सर्वे लोकाः प्रबोधिताः ॥ २.२१ ॥

ādimadhyāntakalyāṇaṁ saddharma samupādiśat ।
tatsaddharmāmṛtaṁ pītvā sarve lokāḥ prabodhitāḥ ॥ 2.21 ॥

English

taught the true Dharma, excellent in beginning, middle and end.
Drinking that nectar of the true Dharma, all the people were awakened,

नेपाली

आदि, मध्य र अन्त्यमा कल्याणकारी सद्धर्मको उपदेश दिनुभयो।
त्यो सद्धर्मरूपी अमृत पिएर सबै मानिसहरू प्रबुद्ध भए,

Purport

The formula 'good in the beginning, good in the middle, good in the end' is one of the oldest descriptions of the Buddha's teaching in any Buddhist language. The poet uses it here word for word as he did in chapter one.

सद्धर्मसाधनोद्युक्ता बभूवुर्बोधिभागिनः ।
तस्मिन्नेव समये तत्र पुण्यजलाश्रये ह्रदे ॥ २.२२ ॥

saddharmasādhanodyuktā babhūvurbodhibhāginaḥ ।
tasminneva samaye tatra puṇyajalāśraye hrade ॥ 2.22 ॥

English

and became eager in the practice of the Dharma, partakers of awakening.
At that very moment, there in that lake, that reservoir of holy water,

नेपाली

र धर्मसाधनामा उद्यत भई बोधिका भागी भए।
ठीक त्यही समयमा, त्यो पुण्यजलको आश्रय ह्रदमा,

Purport

Here the poem makes its great cut. The sermon is still going on in Aruṇa city, and in the same instant, hundreds of miles north in the lake that fills the Kathmandu Valley, something begins to happen. The next six verses are the centre of the whole book.

मणिनालं महद्दीप्तिहीरकेशरमुत्तमम् ।
पञ्चरत्नमयं दिव्यसरोजराजकर्ण्णिकम् ॥ २.२३ ॥

maṇinālaṁ mahaddīptihīrakeśaramuttamam ।
pañcaratnamayaṁ divyasarojarājakarṇṇikam ॥ 2.23 ॥

English

with a stalk of gem, great in radiance, with filaments of diamond,
made of the five jewels, a royal lotus with a divine pericarp,

नेपाली

मणिको नाल, महान् तेजयुक्त, हीराका केसर भएको,
पञ्चरत्नले बनेको, दिव्य कर्णिकायुक्त राजकमल,

Purport

The lotus is described from the bottom up: stalk, filaments, then the seed-cup at the centre. Every part of it is made of jewels rather than plant matter. The five jewels correspond to the five Tathāgatas, whose names will appear three verses later.

प्रादुर्भूतं महापद्मं सहस्रदलकाशितम् ।
तस्य रत्नसरोजस्य कर्ण्णिकामध्यमण्डले ॥ २.२४ ॥

prādurbhūtaṁ mahāpadmaṁ sahasradalakāśitam ।
tasya ratnasarojasya karṇṇikāmadhyamaṇḍale ॥ 2.24 ॥

English

a great lotus appeared, shining with a thousand petals.
In the middle of the pericarp of that jewelled lotus,

नेपाली

एक महापद्म प्रकट भयो, सहस्र दलले जगमगाउँदै।
त्यो रत्नकमलको कर्णिकाको मध्यमण्डलमा,

Purport

A thousand petals, which in this literature is the mark of a lotus that belongs to a Buddha rather than to a pond. The poem is now pointing at the exact centre of the flower, and at the exact centre of its own story.

स्वयम्भूत्समुत्पन्नो धर्म्मधातुर्जिनालयः ।
एकहस्तप्रमाणांशुः शुभ्ररत्नमयोज्ज्वलः ॥ २.२५ ॥

svayambhūtsamutpanno dharmmadhāturjinālayaḥ ।
ekahastapramāṇāṁśuḥ śubhraratnamayojjvalaḥ ॥ 2.25 ॥

English

there arose of itself the Dharmadhātu, the abode of the Jina,
a radiance one cubit in measure, blazing and made of pure jewel-light.

नेपाली

त्यहाँ स्वयम्भू भई धर्मधातु जिनालय उत्पन्न भयो,
एक हात प्रमाणको, शुभ्र रत्नमय उज्ज्वल ज्योति।

Purport

This is the moment the entire Swayambhu Purana exists to describe. The self-arisen light appears on the lotus in the middle of the lake. The measurement, one cubit, is exactly the same as the one given in chapter one, and the sameness matters: chapter one described the thing as it was found, chapter two describes it as it came.

सम्बोधिश्रीगुणाधारः सर्वलक्षणमण्डितः ।
ज्योतिरूपो जगज्ज्येष्ठः पञ्चतथागताश्रयः ॥ २.२६ ॥

sambodhiśrīguṇādhāraḥ sarvalakṣaṇamaṇḍitaḥ ।
jyotirūpo jagajjyeṣṭhaḥ pañcatathāgatāśrayaḥ ॥ 2.26 ॥

English

a vessel of the glory and virtue of perfect awakening, adorned with every mark,
a form of light, eldest of the world, the seat of the Five Tathāgatas,

नेपाली

सम्बोधिको श्री र गुणको आधार, सबै लक्षणले मण्डित,
ज्योतिस्वरूप, जगत्को ज्येष्ठ, पञ्च तथागतको आश्रय,

Purport

The Five Tathāgatas are Vairocana, Akṣobhya, Ratnasambhava, Amitābha and Amoghasiddhi, the five Buddhas of the Mahayana mandala. Saying that the light is their seat is what makes the Swayambhu stupa, in this tradition, a complete mandala rather than a monument.

जगदीशो जगत्वन्द्यो जगत्पूज्यो जगत्प्रभुः ।
अनादिनिधनोऽजीर्ण्णो मान्यः सर्वशुभार्थभृत् ॥ २.२७ ॥

jagadīśo jagatvandyo jagatpūjyo jagatprabhuḥ ।
anādinidhano'jīrṇṇo mānyaḥ sarvaśubhārthabhṛt ॥ 2.27 ॥

English

lord of the world, worthy of the world's homage, worshipped by the world, its master,
without beginning or end, undecaying, honoured, bearer of all that is good,

नेपाली

जगदीश, जगत्वन्द्य, जगत्पूज्य, जगत्प्रभु,
अनादि-अनन्त, अजीर्ण, माननीय, सबै शुभको धारक,

Purport

Four compounds all beginning with the word for 'world', hammered out in a single line. Sanskrit poets loved this effect and it is nearly impossible to carry into English. Then comes the key claim: without beginning or end. What appeared in the lake did not start existing at that moment; it became visible.

समन्तभद्ररूपोऽग्रः श्रेष्ठः सद्धर्मरत्नभृत् ।
त्रैलोक्यसद्गुणाधीशश्चतुर्वर्ग्गफलप्रदः ॥ २.२८ ॥

samantabhadrarūpo'graḥ śreṣṭhaḥ saddharmaratnabhṛt ।
trailokyasadguṇādhīśaścaturvarggaphalapradaḥ ॥ 2.28 ॥

English

foremost in the form of Samantabhadra, supreme, bearer of the jewel of the true Dharma,
sovereign of the true qualities of the three worlds, granting the fourfold fruit.

नेपाली

समन्तभद्ररूप, अग्र, श्रेष्ठ, सद्धर्मरत्नको धारक,
त्रैलोक्यका सद्गुणको अधीश, चतुर्वर्गफल प्रदान गर्ने।

Purport

The fourfold fruit is the classical set of human aims: dharma, artha, kāma and mokṣa, or right conduct, prosperity, pleasure and liberation. It is a Hindu formula, and the poet applies it to a Buddhist shrine without apology. Swayambhu is being offered as the place where every kind of human wanting can be brought.

तस्मिंश्चैत्ये समुत्पन्ने साब्धिनगा समन्ततः।
चचाल वसुधा नूनं चैत्योत्पत्तिप्रभावतः ॥ २.२९ ॥

tasmiṁścaitye samutpanne sābdhinagā samantataḥ।
cacāla vasudhā nūnaṁ caityotpattiprabhāvataḥ ॥ 2.29 ॥

English

When that caitya had arisen, the whole earth with its oceans and mountains
shook on every side, by the power of the caitya's arising.

नेपाली

त्यो चैत्य उत्पन्न हुँदा, समुद्र र पर्वतसहितको सम्पूर्ण पृथ्वी
चारैतिर हल्लियो, चैत्यको उत्पत्तिको प्रभावले।

Purport

The earthquake is the traditional sign that something of cosmic importance has happened, used in Buddhist texts for the Buddha's birth, awakening and death. Here it is used for the appearance of the Swayambhu light, which tells you precisely how the poet ranks the event.

दिव्यसुगन्धिपुष्पाणि संनिपेतुः सुरालयात् ।
सुरदुन्दुभयो नेदुः दिशः सर्वाः प्रसेदिरे ॥ २.३० ॥

divyasugandhipuṣpāṇi saṁnipetuḥ surālayāt ।
suradundubhayo neduḥ diśaḥ sarvāḥ prasedire ॥ 2.30 ॥

English

Fragrant divine flowers fell from the dwelling of the gods,
the drums of the gods resounded, and all the directions grew clear.

नेपाली

स्वर्गबाट दिव्य सुगन्धित फूलहरू झरे,
देवदुन्दुभिहरू बजे, र सबै दिशाहरू प्रसन्न भए।

Purport

Flowers falling from the sky and drums sounding without drummers are standard marks of a great moment in Buddhist narrative. The detail about the directions growing clear means the haze lifted and the horizon became visible in every direction at once.

वह्नयो दक्षिणावर्त्ता भद्राभाः संप्रजज्वलुः ।
सुशीतलाः सुगन्धाढ्या धीरं ववुः समीरणाः ॥ २.३१ ॥

vahnayo dakṣiṇāvarttā bhadrābhāḥ saṁprajajvaluḥ ।
suśītalāḥ sugandhāḍhyā dhīraṁ vavuḥ samīraṇāḥ ॥ 2.31 ॥

English

Fires blazed up auspiciously, their flames turning to the right;
cool and fragrant breezes blew steadily.

नेपाली

आगोहरू दक्षिणावर्त भई शुभ रूपमा दन्किए;
शीतल र सुगन्धित बतासहरू धीरे बहे।

Purport

A flame that turns clockwise is an auspicious sign in Indian ritual, the same direction as circumambulation. Even the fire, in this account, is walking around the shrine the correct way.

ववर्षुः सुरसाम्बूनि मेघा गम्भीरनिस्वनाः ।
ग्रह तारेन्दुचन्द्राभाः सभासिता विरेजिरे ॥ २.३२ ॥

vavarṣuḥ surasāmbūni meghā gambhīranisvanāḥ ।
graha tārenducandrābhāḥ sabhāsitā virejire ॥ 2.32 ॥

English

Clouds with deep voices rained down sweet waters;
the planets, stars, moon and sun shone out together in splendour.

नेपाली

गम्भीर गर्जनसहित मेघहरूले मीठो जल वर्षाए;
ग्रह, तारा, चन्द्र र सूर्य सँगै चम्किए।

Purport

Sun and moon visible in the sky at the same time is an impossible sight offered as a wonder. The poet is piling up signs that the ordinary rules have been suspended for a moment.

स्तुतिमङ्गलसंगीतिशब्दा व्योम्नि प्रचेरिरे ।
सर्वत्रापि सुमाङ्गल्यमहोत्साहं निरन्तरम् ॥ २.३३ ॥

stutimaṅgalasaṁgītiśabdā vyomni pracerire ।
sarvatrāpi sumāṅgalyamahotsāhaṁ nirantaram ॥ 2.33 ॥

English

Sounds of praise, blessing and song spread through the sky;
everywhere, without pause, there was auspicious rejoicing,

नेपाली

स्तुति, मङ्गल र सङ्गीतका ध्वनिहरू आकाशमा फैलिए;
सबैतिर, निरन्तर, शुभ मङ्गल महोत्सव भयो,

Purport

The portents move from the physical to the audible. Music is coming out of empty air.

सुभिक्षं श्रीगुणोद्भावं सद्धर्म भद्रसाधनम् ।
निरुत्पातं शुभाचारं प्रावर्त्तत समन्ततः ॥ २.३४ ॥

subhikṣaṁ śrīguṇodbhāvaṁ saddharma bhadrasādhanam ।
nirutpātaṁ śubhācāraṁ prāvarttata samantataḥ ॥ 2.34 ॥

English

abundance of food, a swelling of glory and virtue, good practice of the true Dharma,
freedom from calamity and right conduct spread on every side.

नेपाली

सुभिक्ष, श्री र गुणको वृद्धि, सद्धर्मको भद्र साधना,
निरुत्पात र शुभ आचरण चारैतिर फैलियो।

Purport

The last of the signs is the least spectacular and probably the one that mattered most to the poem's first readers. Food was plentiful, and there were no disasters. In a Himalayan valley dependent on one harvest, that is a miracle worth recording.

तमेवं स्वयम्भूत्पन्नं धर्म्मधातुं जिनालयम् ।
समीक्ष्येशादयः सर्वे आरूप्य भुवनाश्रिताः ॥ २.३५ ॥

tamevaṁ svayambhūtpannaṁ dharmmadhātuṁ jinālayam ।
samīkṣyeśādayaḥ sarve ārūpya bhuvanāśritāḥ ॥ 2.35 ॥

English

Beholding this Dharmadhātu, the abode of the Jina, thus self-arisen,
Īśvara and all the others, and the dwellers in the formless realms,

नेपाली

यसरी स्वयम्भू भई उत्पन्न भएको धर्मधातु जिनालयलाई देखेर,
ईश र अन्य सबै, र आरूप्य भुवनका वासीहरू,

Purport

The formless realms are the highest heavens in Buddhist cosmology, where beings exist in pure states of absorption without body or location. That they notice anything at all is remarkable, and the next verse says what it cost them.

योगध्यान महानन्द सौख्येऽपि विरतोत्सवाः ।
स्वयम्भुवं तमीशानं वन्दितुं समुपाचरन् ॥ २.३६ ॥

yogadhyāna mahānanda saukhye'pi viratotsavāḥ ।
svayambhuvaṁ tamīśānaṁ vandituṁ samupācaran ॥ 2.36 ॥

English

though absorbed in the great bliss and ease of meditation, broke off their joy
and set out to salute that Self-Arisen Lord.

नेपाली

योगध्यानको महानन्द र सुखमा भए पनि त्यो उत्सव त्यागेर,
ती ईशान स्वयम्भूलाई वन्दना गर्न हिँडे।

Purport

This is the most elegant compliment in the chapter. Beings settled in the deepest meditative bliss the cosmos offers get up and leave it, because something more worth seeing has appeared. The poet does not say the shrine is greater than meditation. He simply shows the meditators standing up.

तथा ब्रह्मादयः सर्वे मुनयो ब्रह्मचारिणः ।
एवं स्वयम्भुवं द्रष्टुं मुदिताः समुपाचरन् ॥ २.३७ ॥

tathā brahmādayaḥ sarve munayo brahmacāriṇaḥ ।
evaṁ svayambhuvaṁ draṣṭuṁ muditāḥ samupācaran ॥ 2.37 ॥

English

So too Brahmā and all the sages and celibate practitioners
set out with delight to behold that Self-Arisen One.

नेपाली

त्यसरी नै ब्रह्मालगायत सबै मुनि र ब्रह्मचारीहरू
हर्षित भई त्यो स्वयम्भूको दर्शन गर्न हिँडे।

Purport

The pilgrimage begins, and it will take fifteen verses to list everyone who joins it.

एवं शक्रादयः सर्वे त्रिदशाः साप्सरो गणाः ।
पूजाङ्गानि समादाय द्रष्टुमेनं मुदा ययुः ॥ २.३८ ॥

evaṁ śakrādayaḥ sarve tridaśāḥ sāpsaro gaṇāḥ ।
pūjāṅgāni samādāya draṣṭumenaṁ mudā yayuḥ ॥ 2.38 ॥

English

So too Indra and all the thirty gods, with the hosts of Apsarases,
took up the requisites of worship and went joyfully to see him.

नेपाली

त्यसरी नै इन्द्रलगायत सबै त्रिदश देवता, अप्सरागणसहित,
पूजाका सामग्रीहरू लिएर हर्षपूर्वक उहाँको दर्शन गर्न गए।

Purport

Note that they stop to pick up offerings first. Nobody in this poem arrives at a shrine empty-handed, and the whole second half of the chapter will be about what they carried.

तथाग्निधर्मराजोऽपि नैऋतो वरुणो मरुत् ।
श्रीदो भूताधिपश्चैवं सर्वे लोकाधिपा अपि ॥ २.३९ ॥

tathāgnidharmarājo'pi naiṛto varuṇo marut ।
śrīdo bhūtādhipaścaivaṁ sarve lokādhipā api ॥ 2.39 ॥

English

So too Agni, Yama the Dharma-king, Nirṛti, Varuṇa, Vāyu,
Kubera the giver of wealth, and Īśāna lord of spirits, and all the world guardians,

नेपाली

त्यसरी नै अग्नि, धर्मराज यम, नैऋत, वरुण, वायु,
श्रीद कुबेर, र भूताधिप ईशान, र सबै लोकपालहरू,

Purport

These are the eight guardians of the directions, named in their traditional order around the compass. A reader who knew the set would picture the shrine being approached from all eight sides at once.

स्वस्वपरिजनैः सार्द्धं महोत्साहैः प्रमोदिताः ।
एवं स्वयम्भुवं चैत्यं संद्रष्टुं समुपाययुः ॥ २.४० ॥

svasvaparijanaiḥ sārddhaṁ mahotsāhaiḥ pramoditāḥ ।
evaṁ svayambhuvaṁ caityaṁ saṁdraṣṭuṁ samupāyayuḥ ॥ 2.40 ॥

English

delighted, with their own retinues and with great festivity,
came to behold that Self-Arisen caitya.

नेपाली

आ-आफ्ना परिजनसहित, महोत्साहका साथ प्रमुदित भई,
त्यो स्वयम्भू चैत्यको दर्शन गर्न आए।

Purport

Each guardian brings his own household. The valley is filling up.

धृतराष्ट्रो महाराजो गन्धर्वैः सह मोदितः ।
संगीतिवादनोत्साहैः सहैनं द्रष्टुमाययुः ॥ २.४१ ॥

dhṛtarāṣṭro mahārājo gandharvaiḥ saha moditaḥ ।
saṁgītivādanotsāhaiḥ sahainaṁ draṣṭumāyayuḥ ॥ 2.41 ॥

English

Dhṛtarāṣṭra the great king came delighted with the Gandharvas,
with the festivity of song and instrumental music, to see him.

नेपाली

महाराज धृतराष्ट्र गन्धर्वहरूसहित हर्षित भई,
सङ्गीत र वाद्यवादनको उत्साहसहित उहाँको दर्शन गर्न आए।

Purport

Dhṛtarāṣṭra is the Great King of the eastern quarter, whose subjects are the gandharvas, the celestial musicians. So his retinue naturally arrives playing. The next three verses bring the other three Great Kings, one per direction.

विरुढको महाराजः कुम्भाण्डसहितो मुदा ।
स्वयम्भुवं तमालोक्य मुदा वन्दितुमाययुः ॥ २.४२ ॥

viruḍhako mahārājaḥ kumbhāṇḍasahito mudā ।
svayambhuvaṁ tamālokya mudā vanditumāyayuḥ ॥ 2.42 ॥

English

Virūḍhaka the great king, joyfully accompanied by the Kumbhāṇḍas,
beholding that Self-Arisen One, came gladly to salute him.

नेपाली

महाराज विरुढक कुम्भाण्डहरूसहित हर्षपूर्वक,
त्यो स्वयम्भूलाई देखेर आनन्दित भई वन्दना गर्न आए।

Purport

Virūḍhaka guards the south, and his kumbhāṇḍas are a class of gnome-like spirits. In Newar art the four Great Kings appear at the corners of many shrines, so a reader in the valley would have recognised these figures from carvings rather than only from books.

विरुपाक्षोऽपि नागेन्द्रैः सर्वैर्नागाधिपैः सह ।
रत्नपूजोपहाराणि धृत्वैनं द्रष्टुमाययुः ॥ २.४३ ॥

virupākṣo'pi nāgendraiḥ sarvairnāgādhipaiḥ saha ।
ratnapūjopahārāṇi dhṛtvainaṁ draṣṭumāyayuḥ ॥ 2.43 ॥

English

Virūpākṣa too, together with the Nāga kings and all the Nāga lords,
bearing jewelled offerings of worship, came to see him.

नेपाली

विरुपाक्ष पनि नागेन्द्रहरू र सबै नागाधिपतिहरूसहित,
रत्नमय पूजा-उपहारहरू लिएर उहाँको दर्शन गर्न आए।

Purport

Virūpākṣa guards the west and rules the nāgas, which makes his arrival the most pointed of the four. The lake in which the lotus has just opened is nāga country, ruled by Karkoṭaka. These are the beings whose home the shrine has appeared in, and they arrive carrying jewels.

कुवेरो यक्षराजोऽपि यक्षिणीभिः समन्वितः ।
नानाद्रव्योपहाराणि धृत्वैनं द्रष्टुमाययुः ॥ २.४४ ॥

kuvero yakṣarājo'pi yakṣiṇībhiḥ samanvitaḥ ।
nānādravyopahārāṇi dhṛtvainaṁ draṣṭumāyayuḥ ॥ 2.44 ॥

English

Kubera too, king of the Yakṣas, accompanied by the Yakṣiṇīs,
bearing offerings of many kinds, came to see him.

नेपाली

यक्षराज कुबेर पनि यक्षिणीहरूसहित,
नानाविध द्रव्य-उपहारहरू लिएर उहाँको दर्शन गर्न आए।

Purport

Kubera guards the north and is the god of wealth, so his offerings are the richest of the four. Among the yakṣiṇīs with him would be Hāritī, who appeared in chapter one and is still worshipped on the Swayambhu hill as Ajimā.

वज्रपाणिश्च गुह्येन्द्रसर्वगुह्यकसंयुतः ।
दिव्यभोग्योपहाराणि धृत्वैनं द्रष्टुमाययुः ॥ २.४५ ॥

vajrapāṇiśca guhyendrasarvaguhyakasaṁyutaḥ ।
divyabhogyopahārāṇi dhṛtvainaṁ draṣṭumāyayuḥ ॥ 2.45 ॥

English

And Vajrapāṇi, lord of the secret ones, together with all the Guhyakas,
bearing divine and precious offerings, came to see him.

नेपाली

र गुह्येन्द्र वज्रपाणि सबै गुह्यकहरूसहित,
दिव्य भोग्य उपहारहरू लिएर उहाँको दर्शन गर्न आए।

Purport

Vajrapāṇi, the bodhisattva who holds the thunderbolt, is among the most important figures in Nepali Buddhism and stands with Mañjuśrī and Avalokiteśvara as one of the three protectors. The guhyakas are the hidden ones, spirits of concealed treasure.

द्रुमः किन्नरराजोऽपि सर्वैः सह ह्याननैः ।
तूर्यसंघोषणोत्साहैः सहैनं द्रष्टुमाययुः ॥ २.४६ ॥

drumaḥ kinnararājo'pi sarvaiḥ saha hyānanaiḥ ।
tūryasaṁghoṣaṇotsāhaiḥ sahainaṁ draṣṭumāyayuḥ ॥ 2.46 ॥

English

Druma too, king of the Kinnaras, with all his kindred,
with the festivity of sounding instruments, came to see him.

नेपाली

किन्नरराज द्रुम पनि आफ्ना सबै आफन्तहरूसहित,
तूर्यनादको उत्साहसहित उहाँको दर्शन गर्न आए।

Purport

Druma is the kinnara king known from several Mahayana texts. Kinnaras are singers, part human and part bird or horse, associated with the Himalaya itself. They are local to this landscape in a way most of the other visitors are not.

तथा सर्वार्थसिद्धाख्यः सर्वविद्याधराधिपः ।
दिव्यपूजोपहाराणि धृत्वैनं द्रष्टुमाययुः ॥ २.४७ ॥

tathā sarvārthasiddhākhyaḥ sarvavidyādharādhipaḥ ।
divyapūjopahārāṇi dhṛtvainaṁ draṣṭumāyayuḥ ॥ 2.47 ॥

English

So too Sarvārthasiddha, lord of all the Vidyādharas,
bearing divine offerings of worship, came to see him.

नेपाली

त्यसरी नै सर्वविद्याधराधिप सर्वार्थसिद्ध,
दिव्य पूजा-उपहारहरू लिएर उहाँको दर्शन गर्न आए।

Purport

Vidyādharas are 'holders of knowledge', adepts who fly through the air by mastery of spells. Their king's name means 'one who has accomplished every aim', which is also one of the Buddha's own names.

गरुडः पक्षिराजोऽपि सर्वैः पक्षिगणैः सह ।
स्वस्वर्द्धिश्रीमहोत्साहैरेनं संद्रष्टुमाययुः ॥ २.४८ ॥

garuḍaḥ pakṣirājo'pi sarvaiḥ pakṣigaṇaiḥ saha ।
svasvarddhiśrīmahotsāhairenaṁ saṁdraṣṭumāyayuḥ ॥ 2.48 ॥

English

Garuḍa too, king of birds, with all the flocks of birds,
with their several powers and great festivity, came to behold him.

नेपाली

पक्षिराज गरुड पनि सबै पक्षीगणहरूसहित,
आ-आफ्ना ऋद्धि र महोत्साहसहित उहाँको दर्शन गर्न आए।

Purport

The garuḍas arrive immediately after the nāgas without incident. In any other Indian story these two would be fighting. The poet keeps putting them in the same room precisely so the reader notices that nothing happens.

एवं सिद्धाश्च साध्याश्च वसवश्च ग्रहा अपि ।
सर्वास्तारागणाश्चापि सर्वाश्चाप्यप्सरोगणाः ॥ २.४९ ॥

evaṁ siddhāśca sādhyāśca vasavaśca grahā api ।
sarvāstārāgaṇāścāpi sarvāścāpyapsarogaṇāḥ ॥ 2.49 ॥

English

So too the Siddhas and Sādhyas, the Vasus and the planets,
and all the hosts of stars, and all the companies of Apsarases,

नेपाली

त्यसरी नै सिद्ध र साध्यहरू, वसु र ग्रहहरू,
सबै तारागणहरू, र सबै अप्सरागणहरू,

Purport

The sky empties out. Even the constellations leave their places, which is the same claim chapter one made about the light on the hill.

एवं दैत्याधिपाः सर्वे स्वस्वपरिजनैः सह ।
महासमृद्धिप्रोत्साहैः सहसा समुपाचरन् ॥ २.५० ॥

evaṁ daityādhipāḥ sarve svasvaparijanaiḥ saha ।
mahāsamṛddhiprotsāhaiḥ sahasā samupācaran ॥ 2.50 ॥

English

So too all the lords of the Daityas, with their own retinues,
with great abundance and eagerness, came at once.

नेपाली

त्यसरी नै सबै दैत्याधिपतिहरू, आ-आफ्ना परिजनसहित,
महासमृद्धि र उत्साहसहित तुरुन्तै आए।

Purport

The daityas are the anti-gods, permanently at war with the gods who arrived twelve verses ago. They come anyway, and the poet does not think this needs explaining.

एवं लोकाधिपाः सर्वे दशदिक्षु व्यवस्थिताः ।
दृष्ट्वा तं स्वयम्भूत्पन्नं वन्दितुं सहसाचरन् ॥ २.५१ ॥

evaṁ lokādhipāḥ sarve daśadikṣu vyavasthitāḥ ।
dṛṣṭvā taṁ svayambhūtpannaṁ vandituṁ sahasācaran ॥ 2.51 ॥

English

So too all the world guardians, stationed in the ten directions,
seeing that Self-Arisen One, came at once to salute him.

नेपाली

त्यसरी नै दशै दिशामा स्थित सबै लोकाधिपतिहरू,
त्यो स्वयम्भूलाई देखेर तुरुन्तै वन्दना गर्न आए।

Purport

The catalogue closes by widening from the eight compass points to the ten directions, which adds the zenith and the nadir. There is now nowhere left for anyone to come from.

सर्वेऽपि ते समागत्य दृष्ट्वा तं जगदीश्वरम् ।
संहर्षिताशया दूरात्प्रणत्वा समुपाचरन् ॥ २.५२ ॥

sarve'pi te samāgatya dṛṣṭvā taṁ jagadīśvaram ।
saṁharṣitāśayā dūrātpraṇatvā samupācaran ॥ 2.52 ॥

English

All of them, having come and beheld that Lord of the world,
with hearts full of delight bowed from afar and drew near.

नेपाली

ती सबैले आएर त्यो जगदीश्वरलाई देखेर,
हर्षित हृदयले टाढैबाट प्रणाम गरी नजिक गए।

Purport

A small, observed detail: they bow from a distance first, before approaching. Anyone who has watched pilgrims stop at the first sight of a shrine will recognise the gesture.

ततस्ते जगन्नाथं सर्वेऽभ्यर्च्य यथाक्रमम् ।
अष्टांगैः प्रणतिं कृत्वा प्राभजन्त समादरात् ॥ २.५३ ॥

tataste jagannāthaṁ sarve'bhyarcya yathākramam ।
aṣṭāṁgaiḥ praṇatiṁ kṛtvā prābhajanta samādarāt ॥ 2.53 ॥

English

Then all of them worshipped that Lord of the world in due order,
and making prostration with the eight limbs, honoured him with reverence.

नेपाली

त्यसपछि ती सबैले क्रमैसँग त्यो जगन्नाथको पूजा गरे,
र अष्टांग प्रणाम गरी आदरपूर्वक भजन गरे।

Purport

The eight-limbed prostration puts forehead, chest, both hands, both knees and both feet on the ground at once. In chapter one an emperor performed it for a monk. Here the gods perform it for a light on a flower.

केचिद्दिव्यसुगन्धैस्तं प्राभिलिप्याभजन्मुदा ।
केचिन्नानाविधैः पुष्पैः केचिद्धूपैर्मनोहरैः ॥ २.५४ ॥

keciddivyasugandhaistaṁ prābhilipyābhajanmudā ।
kecinnānāvidhaiḥ puṣpaiḥ keciddhūpairmanoharaiḥ ॥ 2.54 ॥

English

Some anointed him joyfully with divine perfumes,
some with flowers of many kinds, some with fragrant incense,

नेपाली

कसैले दिव्य सुगन्धले उहाँलाई हर्षपूर्वक लेपन गरे,
कसैले नानाविध फूलले, कसैले मनोहर धूपले,

Purport

Here begins the account of the worship itself, and the word 'some' will now open almost every line for seven verses. The effect is of a crowd all doing different things at once, which is exactly what a busy shrine looks like.

केचिच्च पुष्पमालाभिः केचिच्च दिव्यचीवरैः ।
केचिच्च दीपमालाभिः केचिदारतिदीपनैः ॥ २.५५ ॥

kecicca puṣpamālābhiḥ kecicca divyacīvaraiḥ ।
kecicca dīpamālābhiḥ kecidāratidīpanaiḥ ॥ 2.55 ॥

English

some with garlands of flowers, some with divine robes,
some with rows of lamps, some with waving lamps of ārati,

नेपाली

कसैले फूलका मालाले, कसैले दिव्य चीवरले,
कसैले दीपमालाले, कसैले आरतीका दीपले,

Purport

Ārati, the circling of a lamp before an image, is still performed at Swayambhu every day. The poem is describing a liturgy its readers could walk up the hill and watch.

केचिद्दिव्यामृतैः भोग्यैः केचिद्दिव्यौषधैरपि ।
केचिन्नानाविधैर्दिव्यरत्नालंकाराभूषणैः ॥ २.५६ ॥

keciddivyāmṛtaiḥ bhogyaiḥ keciddivyauṣadhairapi ।
kecinnānāvidhairdivyaratnālaṁkārābhūṣaṇaiḥ ॥ 2.56 ॥

English

some with divine nectars and foods, some with divine medicines,
some with ornaments and jewelled adornments of many kinds,

नेपाली

कसैले दिव्य अमृत र भोजनले, कसैले दिव्य औषधिले,
कसैले नानाविध दिव्य रत्नालंकार र आभूषणले,

Purport

Medicine as an offering is worth noticing. It appears again later in the chapter with its own promised fruit, and it reflects a real practice of donating healing substances to a shrine for the use of whoever needs them.

केचिच्छत्रध्वजैर्वालव्यजनैश्च वितानकैः ।
केचित्संगीतिसंवाद्यैर्मृदङ्गमुरजादिभिः ॥ २.५७ ॥

kecicchatradhvajairvālavyajanaiśca vitānakaiḥ ।
kecitsaṁgītisaṁvādyairmṛdaṅgamurajādibhiḥ ॥ 2.57 ॥

English

some with parasols, banners, fans and canopies,
some with song and accompaniment, with mṛdaṅga and muraja drums,

नेपाली

कसैले छत्र, ध्वजा, चँवर र वितानले,
कसैले सङ्गीत र वाद्यले, मृदङ्ग र मुरजजस्ता बाजाले,

Purport

The poet now spends four verses on music alone, naming the instruments one by one. What follows is close to an inventory of an eighteenth-century Newar orchestra.

केचित्तौर्यत्रिकैर्वंशैः शंखैः शृङ्गैश्च केचन ।
काहारैश्च तथा केचित्वीणादीततवादनैः ॥ २.५८ ॥

kecittauryatrikairvaṁśaiḥ śaṁkhaiḥ śṛṅgaiśca kecana ।
kāhāraiśca tathā kecitvīṇādītatavādanaiḥ ॥ 2.58 ॥

English

some with the threefold music, with flutes, some with conches and horns,
and some with cymbals, with vīṇā and other stringed instruments,

नेपाली

कसैले तौर्यत्रिकले, बाँसुरीले, कसैले शंख र नरसिंहाले,
र कसैले झ्यालीले, वीणा र अन्य ततवाद्यहरूले,

Purport

The 'threefold music' is the classical unit of song, instrumental music and dance taken together. The conch and the long horn are still sounded at Newar Buddhist rituals in the valley today.

तालादिघनवाद्यैश्च भेर्यानकमर्दलैः ।
तथा नानाविधैर्मड्डुर्डिण्डिमझर्झरादिभिः ॥ २.५९ ॥

tālādighanavādyaiśca bheryānakamardalaiḥ ।
tathā nānāvidhairmaḍḍurḍiṇḍimajharjharādibhiḥ ॥ 2.59 ॥

English

with cymbals and other percussion, with bheri, ānaka and mardala drums,
and with maḍḍu, ḍiṇḍima, jharjhara and many others,

नेपाली

तालादि घनवाद्यहरूले, भेरी, आनक र मर्दल नगराहरूले,
र नानाविध मड्डु, डिण्डिम, झर्झरादिहरूले,

Purport

Most of these drum names are now obscure even to specialists, which is part of what makes the verse valuable. It is a snapshot of an instrument list that has since been lost.

केचिन्नृत्यैश्च गीतैश्च हाहाकारैश्च केचन ।
एवं नानाविधोत्साहैः प्राभजन्स्तं जिनालयम् ॥ २.६० ॥

kecinnṛtyaiśca gītaiśca hāhākāraiśca kecana ।
evaṁ nānāvidhotsāhaiḥ prābhajanstaṁ jinālayam ॥ 2.60 ॥

English

some with dance and song, and some with shouts of acclamation:
thus with festivity of every kind they worshipped that abode of the Jina.

नेपाली

कसैले नृत्य र गीतले, र कसैले जयजयकारले:
यसरी नानाविध उत्साहका साथ तिनीहरूले त्यो जिनालयको भजन गरे।

Purport

The last item on the list is simply people shouting for joy. After the catalogue of instruments, the poet lets the crowd make an unmusical noise, and counts it as worship too.

केचित्प्रदक्षिणान्येव कृत्वा भजन् सहस्रशः ।
केचिच्च धारणीविद्याजपस्तोत्रादिभिर्मुदा ॥ २.६१ ॥

kecitpradakṣiṇānyeva kṛtvā bhajan sahasraśaḥ ।
kecicca dhāraṇīvidyājapastotrādibhirmudā ॥ 2.61 ॥

English

Some worshipped by making circumambulations, a thousand times over,
and some joyfully with dhāraṇīs, spells, recitation and hymns,

नेपाली

कसैले हजारौँ पटक प्रदक्षिणा गरेर भजन गरे,
र कसैले धारणी, विद्या, जप र स्तोत्रले हर्षपूर्वक,

Purport

Two quite different kinds of devotion set side by side: walking the same circle a thousand times, and reciting formulae. The poem treats them as equal.

एवं नानाप्रकारैस्ते सर्वे लोका द्विजादयः ।
श्रद्धया समुपाश्रित्य प्राभजन्स्तं स्वयम्भुवम् ॥ २.६२ ॥

evaṁ nānāprakāraiste sarve lokā dvijādayaḥ ।
śraddhayā samupāśritya prābhajanstaṁ svayambhuvam ॥ 2.62 ॥

English

Thus in ways of many kinds all those people, the twice-born and the rest,
drew near with faith and worshipped that Self-Arisen One.

नेपाली

यसरी नानाप्रकारले ती सबै मानिसहरू, द्विजलगायतले,
श्रद्धापूर्वक नजिक गएर त्यो स्वयम्भूको भजन गरे।

Purport

The passage closes by mentioning brahmins specifically among the worshippers. As so often, the poet is keen to show that this shrine draws people who are not Buddhists.

एतद्दिव्यमहोत्साहैः संप्रवृत्तिं प्रसारिताम् ।
श्रुत्वा सर्वे सभालोका विस्मयं समुपाययुः ॥ २.६३ ॥

etaddivyamahotsāhaiḥ saṁpravṛttiṁ prasāritām ।
śrutvā sarve sabhālokā vismayaṁ samupāyayuḥ ॥ 2.63 ॥

English

Hearing of this great festivity of the gods thus spreading abroad,
all those gathered in the assembly were filled with wonder.

नेपाली

देवताहरूको यो महोत्सव यसरी फैलिएको सुनेर,
सभामा उपस्थित सबै विस्मित भए।

Purport

The poem cuts back to Aruṇa city. Śikhi Buddha is still on his seat, the sermon is still in progress, and news of what is happening in the north has just reached the hall.

तत्समीक्ष्य महासत्त्वो रत्नपाणिः पुरोगतः ।
शिखिनं तं मुनिं नत्वा साञ्जलिरेवमब्रवीत् ॥ २.६४ ॥

tatsamīkṣya mahāsattvo ratnapāṇiḥ purogataḥ ।
śikhinaṁ taṁ muniṁ natvā sāñjalirevamabravīt ॥ 2.64 ॥

English

Seeing this, the great being Ratnapāṇi came forward,
and bowing to that Sage Śikhi, spoke thus with folded hands:

नेपाली

यो देखेर महासत्त्व रत्नपाणि अगाडि आए,
र ती मुनि शिखिलाई प्रणाम गरी हात जोडेर यसो भने:

Purport

Ratnapāṇi, 'jewel in hand', is the bodhisattva associated with Ratnasambhava, one of the Five Tathāgatas named in verse 26. He plays the part in this chapter that Maitreya plays elsewhere: the one who asks.

भगवन् यन्मही सर्वा कम्पिता दिव्यमुत्सवम् ।
प्रसारितं च कस्येदं हेतुं तत्समुपादिश ॥ २.६५ ॥

bhagavan yanmahī sarvā kampitā divyamutsavam ।
prasāritaṁ ca kasyedaṁ hetuṁ tatsamupādiśa ॥ 2.65 ॥

English

Blessed One, why has the whole earth shaken, and this divine festival
spread abroad? Whose is it? Please teach us the cause.

नेपाली

भगवन्, किन सम्पूर्ण पृथ्वी हल्लियो, र यो दिव्य उत्सव
किन फैलियो? यो कसको हो? कृपया त्यसको कारण बताइदिनुहोस्।

Purport

The question is asked from the other side of the event. We have watched the shrine appear; the assembly has only felt the ground move and heard distant music. This is the poet arranging his story so that the explanation comes as a revelation rather than a repetition.

इति संप्रार्थितं तेन सुधिया रत्नपाणिना ।
स शिखी भगवान् पश्यन् रत्नपाणिं तमब्रवीत् ॥ २.६६ ॥

iti saṁprārthitaṁ tena sudhiyā ratnapāṇinā ।
sa śikhī bhagavān paśyan ratnapāṇiṁ tamabravīt ॥ 2.66 ॥

English

Thus entreated by the wise Ratnapāṇi,
the Blessed Śikhi, looking upon him, said this to Ratnapāṇi:

नेपाली

ती सुधीमान रत्नपाणिले यसरी प्रार्थना गरेपछि,
भगवान् शिखिले उहाँलाई हेर्दै रत्नपाणिलाई यसो भन्नुभयो:

Purport

The same formula as always: request, look, answer. By the second chapter the reader knows this rhythm well enough to feel the pause before the teacher speaks.

साधु शृणु महासत्त्व यत्सर्वा चलिता मही ।
दिव्योत्साहैः प्रवृत्तं च तद्धेतुं संनिगद्यते ॥ २.६७ ॥

sādhu śṛṇu mahāsattva yatsarvā calitā mahī ।
divyotsāhaiḥ pravṛttaṁ ca taddhetuṁ saṁnigadyate ॥ 2.67 ॥

English

Listen well, great being. Why the whole earth has shaken,
and why this divine festivity has begun, the cause shall now be told.

नेपाली

राम्ररी सुन, हे महासत्त्व। किन सम्पूर्ण पृथ्वी हल्लियो,
र किन यो दिव्य उत्सव सुरु भयो, त्यसको कारण अब भनिन्छ।

Purport

Śikhi repeats the question back before answering it, which is how a teacher in these texts signals that the question was a good one.

तद्यथात्रास्ति भूलोक उत्तरस्यां हिमालये ।
अष्टाङ्गगुणसम्पन्नपुण्यजलाश्रयो ह्रदः ॥ २.६८ ॥

tadyathātrāsti bhūloka uttarasyāṁ himālaye ।
aṣṭāṅgaguṇasampannapuṇyajalāśrayo hradaḥ ॥ 2.68 ॥

English

It is thus. Here in this earthly world, in the northern Himālaya,
there is a lake, a reservoir of holy water endowed with the eight excellent qualities.

नेपाली

यसरी हो। यस भूलोकमा, उत्तरतर्फ हिमालयमा,
अष्टांग गुणले सम्पन्न पुण्यजलको आश्रय एक ह्रद छ।

Purport

The same direction, the same eight qualities of water, the same phrasing used in chapter one. Two Buddhas in two different ages point north with identical words, and the repetition is the poem's way of establishing that this is a fixed fact of the world rather than one teacher's opinion.

तत्र रत्नमये पद्मे सरोजराजकर्ण्णिके ।
स्वयमेव समुत्पन्नो धर्मधातुजिनालयः ॥ २.६९ ॥

tatra ratnamaye padme sarojarājakarṇṇike ।
svayameva samutpanno dharmadhātujinālayaḥ ॥ 2.69 ॥

English

There, upon a jewelled lotus, on the pericarp of that royal flower,
the Dharmadhātu, the abode of the Jina, has arisen of itself.

नेपाली

त्यहाँ रत्नमय कमलमा, त्यो सरोजराजको कर्णिकामा,
धर्मधातु जिनालय स्वयमेव उत्पन्न भएको छ।

Purport

Śikhi answers in two lines what the poet took six verses to describe. The compression is deliberate: we have already seen it, and now we are watching someone else be told.

तदुत्पन्ने मही सर्वा चलिता संप्रमोदिताः ।
सर्वत्रापि शुभोत्साहं प्रावर्त्तते भवालय ॥ २.७० ॥

tadutpanne mahī sarvā calitā saṁpramoditāḥ ।
sarvatrāpi śubhotsāhaṁ prāvarttate bhavālaya ॥ 2.70 ॥

English

At its arising the whole earth was stirred, and all were filled with joy;
everywhere, in every dwelling, auspicious vigour began to move.

नेपाली

त्यो उत्पन्न हुँदा सम्पूर्ण पृथ्वी हल्लियो र सबै प्रमुदित भए;
सबैतिर, हरेक भुवनमा, शुभ उत्साह प्रवर्तित भयो।

Purport

The earthquake is explained as an effect rather than a warning. The ground moved because something good happened to it.

तं समीक्ष्य महेशानब्रह्मशक्रादयोऽमराः ।
ग्रहास्ताराश्च सिद्धाश्च साध्या विद्याधरा अपि ॥ २.७१ ॥

taṁ samīkṣya maheśānabrahmaśakrādayo'marāḥ ।
grahāstārāśca siddhāśca sādhyā vidyādharā api ॥ 2.71 ॥

English

Beholding it, Maheśvara, Brahmā, Indra and the other immortals,
the planets and stars, the Siddhas, Sādhyas and Vidyādharas,

नेपाली

त्यसलाई देखेर महेश्वर, ब्रह्मा, इन्द्रलगायत अमरहरू,
ग्रह र ताराहरू, सिद्ध, साध्य र विद्याधरहरू,

Purport

Śikhi's summary now recapitulates the catalogue the poet has already given in full, but at speed. Maheśvara, that is Śiva, is named at its head.

महर्षयश्च सर्वेऽपि सविस्मयप्रमोदिताः ।
सर्वे लोकाधिपाश्चापि दैत्या नागाः खगेश्वराः ॥ २.७२ ॥

maharṣayaśca sarve'pi savismayapramoditāḥ ।
sarve lokādhipāścāpi daityā nāgāḥ khageśvarāḥ ॥ 2.72 ॥

English

and all the great seers as well, filled with wonder and delight,
and all the world guardians, the Daityas, Nāgas and lords of birds,

नेपाली

र सबै महर्षिहरू पनि, विस्मय र आनन्दले भरिएर,
र सबै लोकाधिपतिहरू, दैत्य, नाग र खगेश्वरहरू,

Purport

Three verses of recapitulation, moving at a run through a list that took fifteen verses the first time. The poet is confident the reader will fill in what he leaves out.

यक्षकिन्नरगन्धर्व्वगुह्यकराक्षसा अपि ।
एतत्प्रभृतयः सर्वे समीक्ष्य तं स्वयंभुवम् ॥ २.७३ ॥

yakṣakinnaragandharvvaguhyakarākṣasā api ।
etatprabhṛtayaḥ sarve samīkṣya taṁ svayaṁbhuvam ॥ 2.73 ॥

English

Yakṣas, Kinnaras, Gandharvas, Guhyakas and Rākṣasas too,
all these and others, beholding that Self-Arisen One,

नेपाली

यक्ष, किन्नर, गन्धर्व, गुह्यक र राक्षसहरू पनि,
यी सबै र अरूहरूले त्यो स्वयम्भूलाई देखेर,

Purport

The list ends and the sentence runs on, as it so often does, into the next verse.

संहर्षिताः समागत्य प्रभजन्ते महोत्सवैः ।
एतत्पूजामहोत्साहसंप्रवृत्तिः प्रसारिता ॥ २.७४ ॥

saṁharṣitāḥ samāgatya prabhajante mahotsavaiḥ ।
etatpūjāmahotsāhasaṁpravṛttiḥ prasāritā ॥ 2.74 ॥

English

came rejoicing and worshipped him with great festivals.
This great festivity of worship, spreading abroad,

नेपाली

हर्षित भई आएर महोत्सवका साथ भजन गरे।
पूजाको यो महोत्साह फैलिँदै,

Purport

Śikhi has now answered the question. The music the assembly heard was the sound of the whole cosmos arriving at a hill in the north.

एतस्येदं महच्छुभनिमित्तं संप्रजायते ।
इत्यादिष्टं मुनीन्द्रेण शिखिना संनिशम्य सः ॥ २.७५ ॥

etasyedaṁ mahacchubhanimittaṁ saṁprajāyate ।
ityādiṣṭaṁ munīndreṇa śikhinā saṁniśamya saḥ ॥ 2.75 ॥

English

has arisen as this great and auspicious portent of that event.
When the Lord of Sages Śikhi had thus instructed, hearing it,

नेपाली

त्यही घटनाको यो महान् शुभ निमित्तका रूपमा प्रकट भएको छ।
मुनीन्द्र शिखिले यसरी उपदेश दिनुभएपछि, त्यो सुनेर,

Purport

The word for portent here means a sign that points to something rather than a warning of something. The wonders were not a message; they were an overflow.

रत्नपाणिर्महासत्त्वः सविस्मयप्रमोदितः ।
सुप्रबुद्धमुखाम्भोजो महासंहर्षिताशयः ॥ २.७६ ॥

ratnapāṇirmahāsattvaḥ savismayapramoditaḥ ।
suprabuddhamukhāmbhojo mahāsaṁharṣitāśayaḥ ॥ 2.76 ॥

English

the great being Ratnapāṇi, filled with wonder and delight,
his lotus face lit with understanding, his heart full of great joy,

नेपाली

महासत्त्व रत्नपाणि, विस्मय र आनन्दले भरिएर,
बोधले उज्ज्वल कमलमुख भई, महाहर्षित हृदयले,

Purport

A rare close-up in a poem that mostly describes crowds. For one verse the poet looks at a single face and sees comprehension arriving on it.

भूयस्तं शिखिनं नत्वा साञ्जलिरेवमब्रवीत् ।
भगवन् तद्धिजानीयाद्यन्मनो मे समीच्छते ॥ २.७७ ॥

bhūyastaṁ śikhinaṁ natvā sāñjalirevamabravīt ।
bhagavan taddhijānīyādyanmano me samīcchate ॥ 2.77 ॥

English

bowed again to Śikhi and spoke thus with folded hands:
Blessed One, may you know what my mind desires,

नेपाली

शिखिलाई पुनः प्रणाम गरी हात जोडेर यसो भने:
भगवन्, मेरो मनले जे चाहन्छ त्यो तपाईंले जान्नुहुन्छ,

Purport

He does not state his request outright. He says the teacher already knows it, which is both a courtesy and a confession of how badly he wants to go.

तदनुज्ञां प्रदत्वात्र संप्रसादयतुमर्हति ।
अहमपि जगच्छास्ता स्वयम्भुवं तमीश्वरम् ॥ २.७८ ॥

tadanujñāṁ pradatvātra saṁprasādayatumarhati ।
ahamapi jagacchāstā svayambhuvaṁ tamīśvaram ॥ 2.78 ॥

English

and granting me leave, be pleased to give your blessing.
I too, O Teacher of the world, that Lord Swayambhu,

नेपाली

र मलाई अनुमति दिएर प्रसन्न हुनुहोस्।
म पनि, हे जगत्-शास्ता, त्यो स्वयम्भू ईश्वरलाई,

Purport

Permission is asked before the pilgrimage, which is the same principle stated in chapter one: the first step of the path is finding a teacher and then doing what he says.

श्रद्धया समुपाश्रित्य प्रभजामि महोत्सवैः ।
इति संप्रार्थिते तेन श्रुत्वा स भगवाञ्छिखी ॥ २.७९ ॥

śraddhayā samupāśritya prabhajāmi mahotsavaiḥ ।
iti saṁprārthite tena śrutvā sa bhagavāñchikhī ॥ 2.79 ॥

English

would draw near with faith and worship with great festivals.
Thus entreated by him, the Blessed Śikhi, having heard,

नेपाली

श्रद्धापूर्वक नजिक गएर महोत्सवका साथ भजन गर्न चाहन्छु।
उनले यसरी प्रार्थना गरेपछि, भगवान् शिखिले सुनेर,

Purport

The request is finally spoken plainly. He wants to go and worship, and he wants to do it properly, with a festival.

रत्नपाणिं महासत्त्वं संपश्यन्नेवमादिशत् ।
कुलपुत्र प्रयाहि त्वं यद्याशु बोधिमिच्छसि ॥ २.८० ॥

ratnapāṇiṁ mahāsattvaṁ saṁpaśyannevamādiśat ।
kulaputra prayāhi tvaṁ yadyāśu bodhimicchasi ॥ 2.80 ॥

English

looking upon the great being Ratnapāṇi, instructed thus:
Son of good family, go, if you desire awakening swiftly.

नेपाली

महासत्त्व रत्नपाणिलाई हेर्दै यस्तो उपदेश दिनुभयो:
हे कुलपुत्र, जाऊ, यदि तिमी छिट्टै बोधि चाहन्छौ भने।

Purport

Permission granted in four words, with a condition attached that is really an encouragement. The Buddha is not merely allowing the journey; he is saying it is the fastest way to what Ratnapāṇi wants.

श्रद्धया समुपाश्रित्य प्रभज तं जिनालयम् ।
ये तत्र समुपाश्रित्य भजेयुः श्रद्धया मुदा ॥ २.८१ ॥

śraddhayā samupāśritya prabhaja taṁ jinālayam ।
ye tatra samupāśritya bhajeyuḥ śraddhayā mudā ॥ 2.81 ॥

English

Draw near with faith and worship that abode of the Jina.
Those who, drawing near there, worship with faith and joy,

नेपाली

श्रद्धापूर्वक नजिक गएर त्यो जिनालयको भजन गर।
जो त्यहाँ नजिक गएर श्रद्धा र हर्षले भजन गर्छन्,

Purport

The instruction widens instantly from one bodhisattva to anyone at all. This is the move the poem makes again and again, and it is what turns a legend into an invitation.

तेआशु प्राप्य संबोधिं सम्बुद्धपदमाप्नुयुः ।
इत्यादिष्टं मुनीन्द्रेण रत्नपाणिर्निशम्य सः ॥ २.८२ ॥

teāśu prāpya saṁbodhiṁ sambuddhapadamāpnuyuḥ ।
ityādiṣṭaṁ munīndreṇa ratnapāṇirniśamya saḥ ॥ 2.82 ॥

English

they all swiftly attain awakening and reach the state of a Perfect Buddha.
When the Lord of Sages had thus instructed, Ratnapāṇi, hearing it,

नेपाली

ती सबैले छिट्टै संबोधि प्राप्त गरी सम्बुद्धपद पाउँछन्।
मुनीन्द्रले यसरी उपदेश दिनुभएपछि, रत्नपाणिले त्यो सुनेर,

Purport

The promise attached to the place is the same one chapter one attached to it. Whatever is done there ripens faster than it would elsewhere.

साञ्जलिस्तं मुनिं नत्वा मुदितः प्राचरत्ततः ।
ततस्तेन सहानेके बोधिसत्त्वा जिनात्मजाः ॥ २.८३ ॥

sāñjalistaṁ muniṁ natvā muditaḥ prācarattataḥ ।
tatastena sahāneke bodhisattvā jinātmajāḥ ॥ 2.83 ॥

English

bowed to that Sage with folded hands and set out rejoicing.
Then, along with him, many Bodhisattvas, sons of the Jina,

नेपाली

हात जोडेर ती मुनिलाई प्रणाम गरी हर्षित भई हिँडे।
त्यसपछि उहाँसँगै धेरै बोधिसत्त्व, जिनपुत्रहरू,

Purport

He leaves at once, and a crowd goes with him. The next six verses list who joined the pilgrimage, and it turns out to be most of the assembly.

श्रावका भिक्षवश्चापि भिक्षुण्यश्चाप्युपासिकाः ।
उपासका भक्तिमन्तो व्रतिनः पुण्यलालसाः ॥ २.८४ ॥

śrāvakā bhikṣavaścāpi bhikṣuṇyaścāpyupāsikāḥ ।
upāsakā bhaktimanto vratinaḥ puṇyalālasāḥ ॥ 2.84 ॥

English

disciples and monks, nuns and laywomen,
devoted laymen and keepers of vows, eager for merit,

नेपाली

श्रावक र भिक्षुहरू, भिक्षुणी र उपासिकाहरू,
भक्तिमान उपासक र पुण्यका अभिलाषी व्रतीहरू,

Purport

The same catalogue as before, but now in motion rather than seated. The poet is careful to keep the composition of the crowd identical, so that the people who heard the sermon are exactly the people who make the journey.

ऋषयो ब्राह्मणाश्चापि यतयो योगिनोऽपि च ।
तीर्थिकास्तापसाश्चापि निर्ग्रन्था ब्रह्मचारिणः ॥ २.८५ ॥

ṛṣayo brāhmaṇāścāpi yatayo yogino'pi ca ।
tīrthikāstāpasāścāpi nirgranthā brahmacāriṇaḥ ॥ 2.85 ॥

English

seers and brahmins, renunciates and yogins,
tīrthikas and ascetics, Nirgranthas and celibate practitioners,

नेपाली

ऋषि र ब्राह्मणहरू, यति र योगीहरू,
तीर्थिक र तापसहरू, निर्ग्रन्थ र ब्रह्मचारीहरू,

Purport

The Jains and the followers of other paths come along on a Buddhist pilgrimage. The poem has now shown this three times in two chapters without ever pausing to justify it.

राजानः क्षत्रिया वैश्या अमात्या मन्त्रिणो जनाः ।
शिल्पिनो वणिजः सार्थवाहाश्चापि महाजनाः ॥ २.८६ ॥

rājānaḥ kṣatriyā vaiśyā amātyā mantriṇo janāḥ ।
śilpino vaṇijaḥ sārthavāhāścāpi mahājanāḥ ॥ 2.86 ॥

English

kings, Kṣatriyas and Vaiśyas, ministers, counsellors and officials,
craftsmen, merchants, caravan leaders and other men of substance,

नेपाली

राजा, क्षत्रिय र वैश्यहरू, अमात्य, मन्त्री र अधिकारीहरू,
शिल्पी, व्यापारी, सार्थवाह र अन्य महाजनहरू,

Purport

A working repetition of verse 16 and verse 17. In an oral text this kind of exact recall is a pleasure rather than a fault; the audience recognises the list returning.

पौरा जानपदा ग्राम्यास्तथान्यदेशवासिनः ।
एवमन्येऽपि लोकाश्च सद्धर्मगुणवाञ्छिनः ॥ २.८७ ॥

paurā jānapadā grāmyāstathānyadeśavāsinaḥ ।
evamanye'pi lokāśca saddharmaguṇavāñchinaḥ ॥ 2.87 ॥

English

townspeople, country people, villagers and those from other lands,
and others too, desiring the virtues of the true Dharma,

नेपाली

पुरवासी, जनपदवासी, गाउँले र अन्य देशका मानिसहरू,
र अन्य पनि, सद्धर्मका गुण चाहनेहरू,

Purport

The list ends with a catch-all. Whoever else wanted to come, came.

सर्वे तत्र महोत्साहैस्तेन सार्द्धं मुदाचरन् ।
एवं स रत्नपाणिस्तैः सर्वैर्लोकैः समन्वितः ॥ २.८८ ॥

sarve tatra mahotsāhaistena sārddhaṁ mudācaran ।
evaṁ sa ratnapāṇistaiḥ sarvairlokaiḥ samanvitaḥ ॥ 2.88 ॥

English

all of them went there with him, joyfully and with great festivity.
Thus Ratnapāṇi, accompanied by all those people,

नेपाली

ती सबै उहाँसँगै हर्ष र महोत्साहका साथ त्यहाँ गए।
यसरी रत्नपाणि ती सबै मानिसहरूसहित,

Purport

What began as one bodhisattva asking permission has become a migration. This is the first pilgrimage to Swayambhu that the poem describes, and everything after it is a repetition of this journey.

पूजाङ्गानि समादाय महोत्साहैर्मुदाचरत् ।
एवं स प्रवरः श्रीमान् सर्वांल्लोकान् विनोदयन् ॥ २.८९ ॥

pūjāṅgāni samādāya mahotsāhairmudācarat ।
evaṁ sa pravaraḥ śrīmān sarvāṁllokān vinodayan ॥ 2.89 ॥

English

taking up the requisites of worship, went with great festivity and joy.
Thus that glorious and excellent one, delighting all the people,

नेपाली

पूजाका सामग्रीहरू लिएर महोत्साह र हर्षका साथ गए।
यसरी ती श्रीमान् प्रवरले सबै मानिसहरूलाई आनन्दित पार्दै,

Purport

He is described as delighting the people as he goes. The journey itself is part of the festival, not just the arrival.

सहसा तत्र प्रागत्य ददर्शेमं जिनालयम् ।
दृष्ट्वैनं स महासत्त्वो मुदितः समुपासरन् ॥ २.९० ॥

sahasā tatra prāgatya dadarśemaṁ jinālayam ।
dṛṣṭvainaṁ sa mahāsattvo muditaḥ samupāsaran ॥ 2.90 ॥

English

came there at once and beheld this abode of the Jina.
Seeing him, that great being drew near, rejoicing.

नेपाली

तुरुन्तै त्यहाँ आइपुगेर यो जिनालयको दर्शन गरे।
उहाँलाई देखेर ती महासत्त्व हर्षित भई नजिक गए।

Purport

The word the poet uses is 'this' rather than 'that'. The Buddha telling the story is sitting on the Swayambhu hill as he speaks, and for a moment he points.

यथाविधि समभ्यर्च्य प्रणत्वा प्राभजन्मुदा ।
एवं सर्वेऽपि ते लोकाः सहायास्तस्यमहर्षयः ॥ २.९१ ॥

yathāvidhi samabhyarcya praṇatvā prābhajanmudā ।
evaṁ sarve'pi te lokāḥ sahāyāstasyamaharṣayaḥ ॥ 2.91 ॥

English

Worshipping according to the rule and bowing, he honoured him with joy.
So too all those people, his companions, and the great seers,

नेपाली

विधिअनुसार पूजा गरी प्रणाम गरेर हर्षपूर्वक भजन गरे।
त्यसरी नै ती सबै मानिसहरू, उहाँका सहयात्री र महर्षिहरूले,

Purport

'According to the rule' matters in this poem. Worship here is not improvised feeling but a prescribed sequence, which is precisely what makes it teachable and repeatable.

यथाविधि समभ्यर्च्य महोत्साहैर्मुदाभजन् ।
एवं ते सकला लोकाः स्तुत्वा जप्त्वा च धारणी ॥ २.९२ ॥

yathāvidhi samabhyarcya mahotsāhairmudābhajan ।
evaṁ te sakalā lokāḥ stutvā japtvā ca dhāraṇī ॥ 2.92 ॥

English

worshipping according to the rule, honoured him with great festivity and joy.
Thus all those people, having praised him and recited dhāraṇīs,

नेपाली

विधिअनुसार पूजा गरी महोत्साह र हर्षका साथ भजन गरे।
यसरी ती सबै मानिसहरूले स्तुति गरी धारणी जप गरेर,

Purport

The visitors do what the gods did sixty verses earlier: hymns and recitation. The poem is building a picture of a liturgy that has been performed the same way since the first day.

प्रदक्षिणानि कृत्वाष्ट प्रणत्वा प्राभजन्मुदा ।
एवमन्ये महासत्त्वा बोधिसत्त्वा जिनात्मजाः ॥ २.९३ ॥

pradakṣiṇāni kṛtvāṣṭa praṇatvā prābhajanmudā ।
evamanye mahāsattvā bodhisattvā jinātmajāḥ ॥ 2.93 ॥

English

made eight circumambulations, bowed, and worshipped with joy.
So too other great beings, Bodhisattvas, sons of the Jina,

नेपाली

आठ प्रदक्षिणा गरी, प्रणाम गरी, हर्षपूर्वक भजन गरे।
त्यसरी नै अन्य महासत्त्व, बोधिसत्त्व, जिनपुत्रहरू,

Purport

Eight circumambulations, a specific number rather than the thousand the gods managed. This is a human observance, the kind a pilgrim could actually complete in a morning.

दशदिग्भ्यः समागत्य प्राभजन्निममीश्वरम् ।
अहमपि तदा तेन सहेत्य रत्नपाणिना ॥ २.९४ ॥

daśadigbhyaḥ samāgatya prābhajannimamīśvaram ।
ahamapi tadā tena sahetya ratnapāṇinā ॥ 2.94 ॥

English

came from the ten directions and worshipped this Lord.
I too at that time, going there together with Ratnapāṇi,

नेपाली

दशै दिशाबाट आएर यो ईश्वरको भजन गरे।
म पनि त्यस बेला रत्नपाणिसँगै त्यहाँ गएर,

Purport

And here is the line the whole chapter has been walking towards, the exact counterpart of 'I too bathed here' in chapter one. The Buddha was on that first pilgrimage.

श्रद्धया समुपाश्रित्य प्राभजन्निममीश्वरम् ।
एतत्पुण्यानुभावेन बोधिं प्राप्य कलावपि ॥ २.९५ ॥

śraddhayā samupāśritya prābhajannimamīśvaram ।
etatpuṇyānubhāvena bodhiṁ prāpya kalāvapi ॥ 2.95 ॥

English

drew near with faith and worshipped this Lord.
By the power of that merit, having attained awakening even in the Kali age,

नेपाली

श्रद्धापूर्वक नजिक गएर यो ईश्वरको भजन गरेँ।
त्यो पुण्यको प्रभावले, कलियुगमा समेत बोधि प्राप्त गरेर,

Purport

He credits his own awakening to that act of worship. It is the same claim chapter one made about the lake, and made here with more force, because the Buddha is now speaking on the very spot.

जित्वा मारगणान् सर्वान् धर्माधिपो भवाम्यहम् ।
ये येस्य समुपाश्रित्य भजेयुः श्रद्धया मुदा ॥ २.९६ ॥

jitvā māragaṇān sarvān dharmādhipo bhavāmyaham ।
ye yesya samupāśritya bhajeyuḥ śraddhayā mudā ॥ 2.96 ॥

English

conquering all the hosts of Māra, I have become lord of the Dharma.
Whoever draws near to him and worships with faith and joy,

नेपाली

सबै मारगणलाई जितेर म धर्माधिपति भएँ।
जो उहाँको नजिक गएर श्रद्धा र हर्षले भजन गर्छ,

Purport

Having made the claim about himself, he immediately turns it outward. What worked for the Buddha is offered to anyone who does the same thing.

ते ते सर्वेऽपि संबोधिं प्राप्य स्युः सुगता द्रुतम् ।
एवं महत्तरं पुण्यमस्य सेवासमुद्भवम् ॥ २.९७ ॥

te te sarve'pi saṁbodhiṁ prāpya syuḥ sugatā drutam ।
evaṁ mahattaraṁ puṇyamasya sevāsamudbhavam ॥ 2.97 ॥

English

they all swiftly attain awakening and become Sugatas.
Thus exceedingly great is the merit that springs from serving him,

नेपाली

ती सबैले छिट्टै संबोधि प्राप्त गरी सुगत हुन्छन्।
यसरी उहाँको सेवाबाट उत्पन्न हुने पुण्य अत्यन्त महान् छ,

Purport

The sentence that begins here will run through the next several verses, and it is effectively the thesis of the second half of the chapter: service at this shrine produces merit out of proportion to the effort.

भद्रश्रीसद्गुणापन्नं सम्बोधिज्ञानसाधनम् ।
इति सर्वैर्मुनीन्द्रैश्च समाख्यातं समन्ततः ॥ २.९८ ॥

bhadraśrīsadguṇāpannaṁ sambodhijñānasādhanam ।
iti sarvairmunīndraiśca samākhyātaṁ samantataḥ ॥ 2.98 ॥

English

bringing glory and true virtue, and accomplishing the knowledge of awakening.
So it has been declared everywhere by all the Lords of Sages.

नेपाली

भद्रश्री र सद्गुण प्रदान गर्ने, र सम्बोधिज्ञानको साधन।
यसरी सबै मुनीन्द्रहरूद्वारा सबैतिर घोषित छ।

Purport

The claim is attributed to all the Buddhas rather than to the speaker. This is the same chain of authority chapter one insisted on: nobody in this poem asserts anything on his own account.

यूयमपि परिज्ञाय भजतास्य समादरात् ।
मुनीन्द्रा अपि सर्वेऽस्य चतुःसन्ध्यं दिवानिशम् ॥ २.९९ ॥

yūyamapi parijñāya bhajatāsya samādarāt ।
munīndrā api sarve'sya catuḥsandhyaṁ divāniśam ॥ 2.99 ॥

English

You too, knowing this, worship him with reverence.
All the Lords of Sages as well, at the four junctures, day and night,

नेपाली

तिमीहरू पनि यो जानेर आदरपूर्वक उहाँको भजन गर।
सबै मुनीन्द्रहरूले पनि चारै सन्ध्यामा, दिनरात,

Purport

The four junctures are dawn, midday, dusk and midnight, the traditional hours of prayer. Even the Buddhas, the poem says, keep the schedule.

दृष्ट्वा ध्यात्वा स्मृतिं धृत्वा प्राभजन्त समादरात् ।
भजन्ति साम्प्रतं सर्वे बुद्धाः सर्वे दिगाश्रिताः ॥ २.१०० ॥

dṛṣṭvā dhyātvā smṛtiṁ dhṛtvā prābhajanta samādarāt ।
bhajanti sāmprataṁ sarve buddhāḥ sarve digāśritāḥ ॥ 2.100 ॥

English

beholding, meditating and holding him in mind, worshipped him with reverence.
All the Buddhas established in every direction worship him now,

नेपाली

दर्शन गरी, ध्यान गरी, स्मरण गरी आदरपूर्वक भजन गरे।
सबै दिशामा स्थित सबै बुद्धहरूले अहिले पनि उहाँको भजन गर्छन्,

Purport

Three ways of worshipping are distinguished here: seeing, meditating, and simply remembering. The third requires nothing but attention, and the poem counts it fully.

अनागताश्च सर्वेऽपि भजिष्यन्ति तथा सदा ।
अस्य दर्शनमात्रेण प्रदुष्टा अपि पापिनः ॥ २.१०१ ॥

anāgatāśca sarve'pi bhajiṣyanti tathā sadā ।
asya darśanamātreṇa praduṣṭā api pāpinaḥ ॥ 2.101 ॥

English

and all those yet to come will worship him likewise, always.
By the mere sight of him, even the wicked and the sinful

नेपाली

र भविष्यमा आउने सबैले पनि त्यसरी नै सधैँ भजन गर्नेछन्।
उहाँको दर्शनमात्रले, दुष्ट र पापीहरू पनि

Purport

Past, present and future in three lines, the same triple tense chapter one used. And then the claim that will carry the rest of the chapter: the sight alone is enough.

निर्मुक्त पातका ह्याशु भवेयुर्निर्मलेन्द्रियाः ।
ततस्ते निर्मलात्मानो निःक्लेशा ब्रह्मचारिणः ॥ २.१०२ ॥

nirmukta pātakā hyāśu bhaveyurnirmalendriyāḥ ।
tataste nirmalātmāno niḥkleśā brahmacāriṇaḥ ॥ 2.102 ॥

English

are swiftly freed from their sins and become pure in their faculties.
Then, stainless in self, free of defilement, living in celibacy,

नेपाली

छिट्टै पापमुक्त भई निर्मल इन्द्रियका हुन्छन्।
त्यसपछि निर्मल आत्मा भई, निःक्लेश, ब्रह्मचारी भई,

Purport

This is the most generous thing the chapter says. It does not require belief, practice or understanding. It requires looking.

दुर्गतिं नैव गच्छेयुः कुत्रापि हि कदाचन ।
सङ्गतावेव संजाता भद्रश्रीसद्गुणाश्रयाः ॥ २.१०३ ॥

durgatiṁ naiva gaccheyuḥ kutrāpi hi kadācana ।
saṅgatāveva saṁjātā bhadraśrīsadguṇāśrayāḥ ॥ 2.103 ॥

English

they never go to an evil destiny anywhere at any time.
Born only in fortunate states, vessels of glory and true virtue,

नेपाली

तिनीहरू कहिल्यै, कतै पनि दुर्गतिमा जाँदैनन्।
सधैँ सद्गतिमा जन्मिएर, भद्रश्री र सद्गुणका आश्रय भई,

Purport

The familiar guarantee returns. In a world understood as endless rebirth, closing off the downward paths is the most concrete promise available.

बोधिसत्त्वा महासत्त्वा भवेयुः सुगतात्मजाः ।
ततस्ते बोधिसम्भारं पूरयित्वा यथाक्रमम् ॥ २.१०४ ॥

bodhisattvā mahāsattvā bhaveyuḥ sugatātmajāḥ ।
tataste bodhisambhāraṁ pūrayitvā yathākramam ॥ 2.104 ॥

English

they become Bodhisattvas, great beings, sons of the Sugata.
Then, fulfilling in due order the accumulations for awakening,

नेपाली

तिनीहरू बोधिसत्त्व, महासत्त्व, सुगतपुत्र हुन्छन्।
त्यसपछि क्रमैसँग बोधिसम्भार पूरा गर्दै,

Purport

The path is still described as gradual even after the extravagant promise two verses ago. Seeing the shrine sets a person on the road; it does not carry them down it.

त्रिविधां बोधिमासाद्य निर्वृतिपदमाप्नुयुः ।
इति नत्वा सदाप्यस्य कृत्वा दर्शनमादरात् ॥ २.१०५ ॥

trividhāṁ bodhimāsādya nirvṛtipadamāpnuyuḥ ।
iti natvā sadāpyasya kṛtvā darśanamādarāt ॥ 2.105 ॥

English

attaining the threefold Bodhi, they reach the state of final peace.
So, bowing to him always and beholding him with reverence,

नेपाली

त्रिविध बोधि प्राप्त गरेर निर्वृतिपद पाउँछन्।
त्यसैले सधैँ उहाँलाई प्रणाम गरी आदरपूर्वक दर्शन गरेर,

Purport

The threefold awakening, the same three destinations set out in chapter one: the disciple's, the solitary buddha's, and the perfect Buddha's.

अनुमोद्याभ्यनुस्मृत्वा ध्यात्वानुभाव्य सर्वदा ।
नामापि च समुच्चार्य श्रद्धया बोधिवाञ्छिभिः ॥ २.१०६ ॥

anumodyābhyanusmṛtvā dhyātvānubhāvya sarvadā ।
nāmāpi ca samuccārya śraddhayā bodhivāñchibhiḥ ॥ 2.106 ॥

English

rejoicing in him, recalling him, meditating upon him and considering him always,
and even by uttering his name, those who long for awakening

नेपाली

उहाँमा अनुमोदन गरी, स्मरण गरी, ध्यान गरी र सधैँ चिन्तन गरी,
र नाम उच्चारणमात्र गरी, बोधिका अभिलाषीहरूले

Purport

Five ways of holding the shrine in mind, and the last is simply saying its name. The poem keeps lowering the threshold of what counts.

यथाशक्ति प्रकर्त्तव्या भक्तिसेवा सदादरात् ।
इत्यादिष्टं मुनीन्द्रेण श्रीघनेन निशम्यते ॥ २.१०७ ॥

yathāśakti prakarttavyā bhaktisevā sadādarāt ।
ityādiṣṭaṁ munīndreṇa śrīghanena niśamyate ॥ 2.107 ॥

English

should perform loving service according to their capacity, with constant reverence.
Thus instructed by the Lord of Sages Śrīghana, it was heard;

नेपाली

आ-आफ्नो शक्तिअनुसार सदा आदरपूर्वक भक्तिसेवा गर्नुपर्छ।
मुनीन्द्र श्रीघनले यसरी उपदेश दिनुभएको सुनियो;

Purport

'According to their capacity' is the sentence that makes the whole catalogue to come workable. Nobody is asked for more than they have. And the name Śrīghana returns, the same name the first verse of chapter one used for the Buddha.

मैत्रेयप्रमुखाः सर्वे सभालोकाः प्रबोधिताः ।
तथेत्यभ्यनुमोदन्तो धर्म्मधातो स्वयम्भुवः ॥ २.१०८ ॥

maitreyapramukhāḥ sarve sabhālokāḥ prabodhitāḥ ।
tathetyabhyanumodanto dharmmadhāto svayambhuvaḥ ॥ 2.108 ॥

English

and Maitreya and all in the assembly, awakened, rejoiced,
saying, so be it. Of the Dharmadhātu, the Self-Arisen,

नेपाली

र मैत्रेयलगायत सभाका सबै प्रबुद्ध भई अनुमोदन गरे,
'त्यस्तै होस्' भन्दै। धर्मधातु स्वयम्भूको,

Purport

The assembly accepts the teaching, and then immediately wants more of it. The poem is about to open its second great movement.

श्रद्धया समुपाश्रित्य संभजितुं समीच्छिरे ।
अथ सर्व्वे सभालोका धर्म्मधातोः स्वयम्भुवः ॥ २.१०९ ॥

śraddhayā samupāśritya saṁbhajituṁ samīcchire ।
atha sarvve sabhālokā dharmmadhātoḥ svayambhuvaḥ ॥ 2.109 ॥

English

they desired to draw near with faith and to worship.
Then all those gathered in the assembly, concerning the Dharmadhātu, the Self-Arisen,

नेपाली

तिनीहरूले श्रद्धापूर्वक नजिक गएर भजन गर्ने इच्छा गरे।
त्यसपछि सभामा उपस्थित सबैले, धर्मधातु स्वयम्भूको,

Purport

Wanting to worship raises a practical question, and it is the question an ordinary devotee would actually ask.

पूजाफलविशेषाणि संश्रोतुं पुनरीच्छिरे ।
तन्मत्वा स महासत्त्वो मैत्रेयः सुगतात्मजः ॥ २.११० ॥

pūjāphalaviśeṣāṇi saṁśrotuṁ punarīcchire ।
tanmatvā sa mahāsattvo maitreyaḥ sugatātmajaḥ ॥ 2.110 ॥

English

wished to hear once more the particular fruits of worshipping him.
Knowing this, the great being Maitreya, son of the Sugata,

नेपाली

उहाँको पूजाका विशेष फलहरू पुनः सुन्न चाहे।
त्यो बुझेर महासत्त्व मैत्रेय, सुगतपुत्रले,

Purport

Not whether worship works, but what each particular kind of offering brings. The rest of the chapter is the answer, and it is unusually concrete for a religious poem.

भगवन्तं मुनीन्द्रन्तं प्रार्थयदेवमानतः ।
भगवन्नस्य पूजाया विशेषफलविस्तरम् ॥ २.१११ ॥

bhagavantaṁ munīndrantaṁ prārthayadevamānataḥ ।
bhagavannasya pūjāyā viśeṣaphalavistaram ॥ 2.111 ॥

English

bowing, made this request to the Blessed Lord of Sages:
Blessed One, the full extent of the special fruits of his worship,

नेपाली

प्रणाम गरी भगवान् मुनीन्द्रसँग यस्तो प्रार्थना गरे:
भगवन्, उहाँको पूजाका विशेष फलको विस्तार,

Purport

Maitreya again asks on the assembly's behalf rather than his own, exactly as Aśoka did in chapter one. In this poem the good questioner is always asking for someone else.

सर्व्वे इमे सभालोकाः श्रोतुमिच्छन्ति साम्प्रतम् ।
तद्भगवान् समुपादिश्य पूजाफलविशेषताम् ॥ २.११२ ॥

sarvve ime sabhālokāḥ śrotumicchanti sāmpratam ।
tadbhagavān samupādiśya pūjāphalaviśeṣatām ॥ 2.112 ॥

English

all these people in the assembly now wish to hear.
So may the Blessed One teach the particular fruits of worship,

नेपाली

सभाका यी सबै मानिसहरू अहिले सुन्न चाहन्छन्।
त्यसैले भगवान्ले पूजाको विशेष फल उपदेश गरेर,

Purport

The request is repeated in almost the same words, which is how these texts mark that a formal petition has been properly made.

इमां सर्वान् सभासीनान् संबोधयितुमर्हति ।
इति संप्रार्थितं तेन मैत्रेयेण निशम्य सः ॥ २.११३ ॥

imāṁ sarvān sabhāsīnān saṁbodhayitumarhati ।
iti saṁprārthitaṁ tena maitreyeṇa niśamya saḥ ॥ 2.113 ॥

English

and awaken all who are seated in this assembly.
Thus entreated by Maitreya, hearing him,

नेपाली

सभामा बसेका सबैलाई संबोधित गर्न योग्य हुनुहुन्छ।
मैत्रेयले यसरी प्रार्थना गरेपछि, त्यो सुनेर,

Purport

The frame closes for the last time in this chapter. What follows runs uninterrupted for more than fifty verses.

भगवान्स्तान् सभालोकान् सम्पश्यन्नेवमादिशत् ।
शृणुध्वं सकला लोका अस्य पूजाफलं महत् ॥ २.११४ ॥

bhagavānstān sabhālokān sampaśyannevamādiśat ।
śṛṇudhvaṁ sakalā lokā asya pūjāphalaṁ mahat ॥ 2.114 ॥

English

the Blessed One, looking upon all in the assembly, instructed thus:
Listen, all you people, to the great fruit of worshipping him.

नेपाली

भगवान्ले सभाका सबैलाई हेर्दै यस्तो उपदेश दिनुभयो:
सुन, हे सबै जन, उहाँको पूजाको महान् फल।

Purport

The Buddha begins the catalogue. What follows is essentially a manual: each offering a person might bring to Swayambhu, and what that offering does.

विशेषेण प्रवक्ष्यामि सर्वे लोकाभिबोधने ।
पञ्चामृतैः सहाम्भोभिः संशोभितसुनिर्म्मलैः ॥ २.११५ ॥

viśeṣeṇa pravakṣyāmi sarve lokābhibodhane ।
pañcāmṛtaiḥ sahāmbhobhiḥ saṁśobhitasunirmmalaiḥ ॥ 2.115 ॥

English

I shall tell it in detail, for the awakening of all the worlds.
With the five nectars together with pure and shining waters,

नेपाली

म विस्तारपूर्वक भन्नेछु, सबै लोकको प्रबोधनका लागि।
पञ्चामृत र शुद्ध उज्ज्वल जलले,

Purport

The pañcāmṛta, the five nectars, are milk, curd, clarified butter, honey and sugar. Bathing an image or a stupa with them is still done in the valley today, and it is the first offering on the list.

ये मुदा स्नापयन्तिमं धर्म्मधातुं जिनालयम् ।
मन्दाकिन्यां सदा स्नात्वा ते विशुद्धत्रिमण्डलाः ॥ २.११६ ॥

ye mudā snāpayantimaṁ dharmmadhātuṁ jinālayam ।
mandākinyāṁ sadā snātvā te viśuddhatrimaṇḍalāḥ ॥ 2.116 ॥

English

those who joyfully bathe this Dharmadhātu, the abode of the Jina,
bathe always in the heavenly Ganges, and their three spheres are purified.

नेपाली

जसले हर्षपूर्वक यो धर्मधातु जिनालयलाई स्नान गराउँछन्,
तिनीहरू सधैँ मन्दाकिनीमा स्नान गर्छन्, र तिनका त्रिमण्डल शुद्ध हुन्छन्।

Purport

Mandākinī is the Ganges of the sky. The logic of the fruit is one of exchange in kind: bathe the shrine, and you will be bathed. The catalogue will keep this pattern almost all the way through.

दिव्यसुखानि भुञ्जानाः प्रान्ते यान्ति जिनालयम् ।
सौरभ्य द्रव्यसंयुक्ति यत्र चैत्ये स्वयम्भुवि ॥ २.११७ ॥

divyasukhāni bhuñjānāḥ prānte yānti jinālayam ।
saurabhya dravyasaṁyukti yatra caitye svayambhuvi ॥ 2.117 ॥

English

Enjoying divine pleasures, at the end they go to the abode of the Jina.
Those who at this caitya of Swayambhu, with fragrant substances,

नेपाली

दिव्य सुखहरू भोगेर अन्त्यमा जिनालय पुग्छन्।
जसले यो स्वयम्भू चैत्यमा सुगन्धित द्रव्यहरूले,

Purport

Each entry ends the same way, with the worshipper arriving at last at the abode of the Jina. The refrain gives the long catalogue the feel of a litany.

मोदयन्तो जगच्चित्तं धूपयन्ति मुदा सदा ।
ते सुगंधितसौम्याङ्गा मान्या देवासुरैरपि ॥ २.११८ ॥

modayanto jagaccittaṁ dhūpayanti mudā sadā ।
te sugaṁdhitasaumyāṅgā mānyā devāsurairapi ॥ 2.118 ॥

English

gladdening the hearts of the world, joyfully burn incense always,
become sweet-scented and gentle of limb, honoured even by the gods,

नेपाली

जगत्को मन आनन्दित पार्दै सधैँ हर्षपूर्वक धूप बाल्छन्,
तिनीहरू सुगन्धित र सौम्य अङ्गका हुन्छन्, देवताहरूद्वारा समेत सम्मानित,

Purport

Offer fragrance and you become fragrant. The correspondences in this catalogue are simple and physical, and the poem is not embarrassed by that.

श्रीमन्तः सुस्वरसंपन्ना भवन्ति रत्नसन्निभाः ।
पञ्चगन्धैर्मुदा यत्र धर्म्मधातौ जिनालये ॥ २.११९ ॥

śrīmantaḥ susvarasaṁpannā bhavanti ratnasannibhāḥ ।
pañcagandhairmudā yatra dharmmadhātau jinālaye ॥ 2.119 ॥

English

glorious, of pleasing voice, and radiant like jewels.
Those who at this Dharmadhātu, the abode of the Jina, with the five perfumes

नेपाली

श्रीमान्, मधुर स्वरयुक्त र रत्नसमान तेजस्वी हुन्छन्।
जसले यो धर्मधातु जिनालयमा पञ्चगन्धले

Purport

The five perfumes are a standard ritual set, usually sandal, camphor, saffron, musk and aloewood, ground and applied as a paste.

लिप्ताराध्य समाश्रित्य प्रभजन्ति सदादरात् ।
सप्तरत्नसमेतास्ते भद्रश्रीसद्गुणाश्रयाः ॥ २.१२० ॥

liptārādhya samāśritya prabhajanti sadādarāt ।
saptaratnasametāste bhadraśrīsadguṇāśrayāḥ ॥ 2.120 ॥

English

joyfully anoint him, draw near and worship with constant reverence,
become possessed of the seven jewels, vessels of glory and true virtue,

नेपाली

हर्षपूर्वक लेपन गरी, नजिक गएर सदा आदरपूर्वक भजन गर्छन्,
तिनीहरू सप्तरत्नले सम्पन्न, भद्रश्री र सद्गुणका आश्रय हुन्छन्,

Purport

The seven jewels are the seven treasures of a universal monarch: the wheel, the elephant, the horse, the gem, the queen, the steward and the general. Owning them is the traditional shorthand for sovereignty.

सर्व्वलोकहितोद्युक्ता भवन्ति क्षितिपाधिपाः ।
ये चात्र मुनिराजेन्द्रा विचित्र चीवराम्बरैः ॥ २.१२१ ॥

sarvvalokahitodyuktā bhavanti kṣitipādhipāḥ ।
ye cātra munirājendrā vicitra cīvarāmbaraiḥ ॥ 2.121 ॥

English

devoted to the welfare of all, and become rulers of the earth.
And those who here, with varied robes and cloths,

नेपाली

सबैको हितमा उद्यत भई पृथ्वीका अधिपति हुन्छन्।
र जसले यहाँ विचित्र चीवर र वस्त्रहरूले,

Purport

Draping a stupa in cloth is one of the most visible acts of devotion at Swayambhu, and anyone who has seen the dome wrapped in fabric during a festival has seen this verse performed.

प्रवार्य श्रद्धया भक्त्या संभजन्ते समादरात् ।
ते दिव्यदृश्य कौशेय रत्नाभरणभूषिताः ॥ २.१२२ ॥

pravārya śraddhayā bhaktyā saṁbhajante samādarāt ।
te divyadṛśya kauśeya ratnābharaṇabhūṣitāḥ ॥ 2.122 ॥

English

covering him with faith and devotion, worship with reverence,
become adorned with divine and lovely silks and jewelled ornaments,

नेपाली

श्रद्धा र भक्तिले उहाँलाई ढाकेर आदरपूर्वक भजन गर्छन्,
तिनीहरू दिव्य र मनोहर कौशेय र रत्नाभरणले विभूषित हुन्छन्,

Purport

Clothe the shrine and you will be clothed. The exchange is exact again, and deliberately so.

सुज्ञा धर्माधिपाः सन्तो भवन्ति भद्रचारिणः ।
ये चैमं कुसुमैः सर्व्वैर्जलजैः स्थलजैरपि ॥ २.१२३ ॥

sujñā dharmādhipāḥ santo bhavanti bhadracāriṇaḥ ।
ye caimaṁ kusumaiḥ sarvvairjalajaiḥ sthalajairapi ॥ 2.123 ॥

English

wise, lords of the Dharma, virtuous and of noble conduct.
And those who worship him with all flowers, of water and of land,

नेपाली

बुद्धिमान, धर्माधिपति, सज्जन र भद्रचारी हुन्छन्।
र जसले जल र स्थलका सबै फूलहरूले उहाँको पूजा गरी,

Purport

Flowers of water and land means lotuses and water lilies alongside everything that grows on dry ground. It is the poem's way of saying every flower there is.

अर्च्चयित्वा समाश्रित्य संभजन्ते प्रमोदिताः ।
महीन्द्रश्रीसमृद्धास्ते शक्राधिकप्रभान्विताः ॥ २.१२४ ॥

arccayitvā samāśritya saṁbhajante pramoditāḥ ।
mahīndraśrīsamṛddhāste śakrādhikaprabhānvitāḥ ॥ 2.124 ॥

English

drawing near and worshipping him with delight,
become rich with the glory of great kings, endowed with splendour beyond Indra's,

नेपाली

नजिक गएर प्रमुदित भई भजन गर्छन्,
तिनीहरू महेन्द्रको श्रीले समृद्ध, इन्द्रभन्दा बढी तेजस्वी हुन्छन्,

Purport

Splendour greater than Indra's is a striking piece of hyperbole. Indra is the king of the gods, and the poem has just promised an ordinary flower-seller more than he has.

भद्रश्रीसुखसंपन्ना भवन्ति बोधिभागिनः ।
यचैनं पुष्पमालाभि रचिताभिर्मनोहराभिः ॥ २.१२५ ॥

bhadraśrīsukhasaṁpannā bhavanti bodhibhāginaḥ ।
yacainaṁ puṣpamālābhi racitābhirmanoharābhiḥ ॥ 2.125 ॥

English

blessed with glory and happiness, and become partakers of awakening.
And those who with garlands of flowers, woven and lovely,

नेपाली

भद्रश्री र सुखले सम्पन्न भई बोधिका भागी हुन्छन्।
र जसले रचिएका मनोहर फूलमालाहरूले,

Purport

Loose flowers and woven garlands are counted as separate offerings with separate fruits. The catalogue is finely graded, which suggests it was compiled by people who watched worshippers closely.

सर्व्वपुष्पैः प्रलम्बाभिः शोभयित्वा भजन्ति च ।
भवन्ति श्रीसमृद्धास्ते धर्म्मकामाः सुरधिपाः ॥ २.१२६ ॥

sarvvapuṣpaiḥ pralambābhiḥ śobhayitvā bhajanti ca ।
bhavanti śrīsamṛddhāste dharmmakāmāḥ suradhipāḥ ॥ 2.126 ॥

English

and with hanging strands of every flower, adorn him and worship,
become rich in glory, lovers of the Dharma, lords among the gods,

नेपाली

र सबै फूलका झुण्ड्याइएका लहरहरूले सजाएर भजन गर्छन्,
तिनीहरू श्रीसमृद्ध, धर्मप्रेमी, देवताहरूका अधिपति हुन्छन्,

Purport

The hanging strands are the long flower ropes still strung across shrine doorways in Kathmandu during festivals.

सत्कीर्त्तिर्गुणसंरक्ताः शुभगा बोधिचारिणः ।
ये च पुष्पाणि सर्वाणि मुदात्र सुगतालये ॥ २.१२७ ॥

satkīrttirguṇasaṁraktāḥ śubhagā bodhicāriṇaḥ ।
ye ca puṣpāṇi sarvāṇi mudātra sugatālaye ॥ 2.127 ॥

English

of good repute, devoted to virtue, fortunate, walkers of the path to awakening.
And those who joyfully in this abode of the Sugata, all flowers

नेपाली

सत्कीर्तिमान, गुणमा अनुरक्त, शुभग, बोधिचारी हुन्छन्।
र जसले हर्षपूर्वक यो सुगतालयमा सबै फूलहरू

Purport

A third flower entry, this time for scattering rather than for garlands or for placing. The distinction is the difference between a formal offering and a handful thrown in passing.

अवकीर्य समाराध्य भजन्ति शरणाश्रिताः ।
तेऽपि देवाधिपाः स्वर्गे गता मह्यां नृपाधिपाः ॥ २.१२८ ॥

avakīrya samārādhya bhajanti śaraṇāśritāḥ ।
te'pi devādhipāḥ svarge gatā mahyāṁ nṛpādhipāḥ ॥ 2.128 ॥

English

scatter, and drawing near in refuge, worship him,
become lords of the gods in heaven, and rulers of kings on earth,

नेपाली

छर्केर, शरणमा गई भजन गर्छन्,
तिनीहरू स्वर्गमा देवाधिपति, र पृथ्वीमा नृपाधिपति हुन्छन्,

Purport

The casual gesture gets the same order of reward as the elaborate one. The poem is consistent about this: what matters is the faith behind the act, not its scale.

महच्छ्रीगुणसम्पन्ना भवन्ति बोधिभागिनः ।
धृतसुगन्धितैलादिसंप्रदीप्तां तमोपहाम् ॥ २.१२९ ॥

mahacchrīguṇasampannā bhavanti bodhibhāginaḥ ।
dhṛtasugandhitailādisaṁpradīptāṁ tamopahām ॥ 2.129 ॥

English

endowed with great glory and virtue, and become partakers of awakening.
Bearing fragrant oil and the rest, a blazing lamp that drives away darkness,

नेपाली

महान् श्री र गुणले सम्पन्न भई बोधिका भागी हुन्छन्।
सुगन्धित तेलादि लिएर, अन्धकार हटाउने प्रज्वलित दीप,

Purport

Now the lamps. The fruit attached to them will be the most elegant pairing in the whole catalogue.

ज्वालयन्ति मुदा येऽस्मिन् धर्म्मधातौ जिनालये ।
सुदृष्टयः सुरुपास्ते ज्ञानदीपतमोपहाः ॥ २.१३० ॥

jvālayanti mudā ye'smin dharmmadhātau jinālaye ।
sudṛṣṭayaḥ surupāste jñānadīpatamopahāḥ ॥ 2.130 ॥

English

those who joyfully kindle it in this Dharmadhātu, the abode of the Jina,
become clear of sight and fair of form, lamps of knowledge that dispel darkness,

नेपाली

जसले यो धर्मधातु जिनालयमा हर्षपूर्वक बाल्छन्,
तिनीहरू सुदृष्टियुक्त र सुरूप, अन्धकार हटाउने ज्ञानदीप हुन्छन्,

Purport

Light a lamp in the dark and you become a lamp. The offering and its fruit are the same image, used first literally and then for the mind.

भूपार्चितपदाम्भोजा भवन्ति बोधिभागिनः ।
प्रणीतं सुरसंभोज्यं वल्भगन्धसमन्वितम् ॥ २.१३१ ॥

bhūpārcitapadāmbhojā bhavanti bodhibhāginaḥ ।
praṇītaṁ surasaṁbhojyaṁ valbhagandhasamanvitam ॥ 2.131 ॥

English

their lotus feet honoured by kings, and they become partakers of awakening.
Choice food fit for the gods, savoury and fragrant,

नेपाली

तिनका चरणकमल राजाहरूद्वारा पूजित हुन्छन्, र तिनीहरू बोधिका भागी हुन्छन्।
देवतायोग्य उत्तम भोजन, स्वादिलो र सुगन्धित,

Purport

Food offerings come next. In the valley these are still made daily and then distributed, so the offering feeds people as well as honouring the shrine.

ये चास्मिन्नुपढौकित्वा प्रभजन्ति समादरात् ।
ऋद्धिमन्तो नृपेंद्रास्ते सप्तरत्नसमन्विताः ॥ २.१३२ ॥

ye cāsminnupaḍhaukitvā prabhajanti samādarāt ।
ṛddhimanto nṛpeṁdrāste saptaratnasamanvitāḥ ॥ 2.132 ॥

English

those who present it here and worship with reverence,
become prosperous, lords of men, possessed of the seven jewels,

नेपाली

जसले यहाँ अर्पण गरी आदरपूर्वक भजन गर्छन्,
तिनीहरू ऋद्धिमान, नृपेन्द्र, सप्तरत्नले सम्पन्न हुन्छन्,

Purport

Give food and you will never lack. The correspondence is so direct that it barely needs explaining, and the poem does not explain it.

स्वर्ग्गे देवाधिपाश्चापि भवन्ति बोधिभागिनः ।
ये चास्मिन् सुरसंपानं सुवर्ण्णगन्धसंयुतम् ॥ २.१३३ ॥

svargge devādhipāścāpi bhavanti bodhibhāginaḥ ।
ye cāsmin surasaṁpānaṁ suvarṇṇagandhasaṁyutam ॥ 2.133 ॥

English

and lords of the gods in heaven, and become partakers of awakening.
And those who offer here a divine drink mixed with gold and fragrance,

नेपाली

र स्वर्गमा देवाधिपति भई बोधिका भागी हुन्छन्।
र जसले यहाँ सुवर्ण र सुगन्धयुक्त दिव्य पेय,

Purport

Drink is counted separately from food, as it is in ordinary hospitality. The gold in it is probably gold leaf, still added to ceremonial offerings in the valley.

उपढौक्य समाराध्य प्रभजन्ते समाहिताः ।
ते बलिष्ठा महीपेन्द्राः श्रीसमृद्धा निरोगिणः ॥ २.१३४ ॥

upaḍhaukya samārādhya prabhajante samāhitāḥ ।
te baliṣṭhā mahīpendrāḥ śrīsamṛddhā nirogiṇaḥ ॥ 2.134 ॥

English

presenting it and worshipping with a settled mind,
become strong, great kings of the earth, rich in glory and free of disease,

नेपाली

अर्पण गरी समाहित चित्तले भजन गर्छन्,
तिनीहरू बलिष्ठ, महीपेन्द्र, श्रीसमृद्ध र निरोगी हुन्छन्,

Purport

Health enters the list of rewards here for the first time and will return several times. For a pre-modern readership this was not a lesser prize than kingship.

स्वर्गे गताश्च देवेन्द्रा भवन्ति बोधिभागिनः ।
ये चास्मिन् स्कन्दमूलानि बीजपत्रफलानि च ॥ २.१३५ ॥

svarge gatāśca devendrā bhavanti bodhibhāginaḥ ।
ye cāsmin skandamūlāni bījapatraphalāni ca ॥ 2.135 ॥

English

and in heaven lords among the gods, and become partakers of awakening.
And those who bring here stalks and roots, seeds, leaves and fruits,

नेपाली

र स्वर्गमा देवेन्द्र भई बोधिका भागी हुन्छन्।
र जसले यहाँ डाँठ र जरा, बीउ, पात र फलहरू,

Purport

After the divine food and drink, the humblest offering in the chapter: whatever grows. This is what a farmer or a forager could bring, and it gets its own entry.

श्रद्धया समुपस्थाप्य संभजन्ते समाश्रिताः ।
ते प्रभुक्त्वा यथाकामं भोग्यानि विविधान्यपि ॥ २.१३६ ॥

śraddhayā samupasthāpya saṁbhajante samāśritāḥ ।
te prabhuktvā yathākāmaṁ bhogyāni vividhānyapi ॥ 2.136 ॥

English

setting them down with faith, draw near and worship,
having enjoyed at will the many things they desire,

नेपाली

श्रद्धापूर्वक राखेर, नजिक गई भजन गर्छन्,
तिनीहरूले इच्छाअनुसार धेरै भोग्य वस्तुहरू भोगेर,

Purport

The reward for bringing what you grew is simply having enough, and then some. It is one of the most modest promises in the chapter and probably one of the most wanted.

सद्धर्म्मसाधना रक्ताः संयान्त्यन्ते जिनालयम् ।
ये चास्मिन् सुगताधारे पथ्यौषधगणान्यपि ॥ २.१३७ ॥

saddharmmasādhanā raktāḥ saṁyāntyante jinālayam ।
ye cāsmin sugatādhāre pathyauṣadhagaṇānyapi ॥ 2.137 ॥

English

devoted to the practice of the true Dharma, at the end go to the abode of the Jina.
And those who in this seat of the Sugata, wholesome herbs and medicines

नेपाली

सद्धर्मसाधनामा अनुरक्त भई अन्त्यमा जिनालय पुग्छन्।
र जसले यो सुगताधारमा पथ्य र औषधिहरू

Purport

Medicine gets its own entry, as it did in the account of the gods' worship. Donating medicine to a shrine meant donating it to whoever came there sick.

समर्प्य श्रद्धया नित्यं प्रसेव्यन्ते समादरात् ।
ते बलिष्ठा सुपुष्टाङ्गाः सौम्येन्द्रिया निरामयाः ॥ २.१३८ ॥

samarpya śraddhayā nityaṁ prasevyante samādarāt ।
te baliṣṭhā supuṣṭāṅgāḥ saumyendriyā nirāmayāḥ ॥ 2.138 ॥

English

offer with faith always and serve with reverence,
become strong, well-formed in body, gentle in their faculties, free of illness,

नेपाली

सधैँ श्रद्धापूर्वक अर्पण गरी आदरपूर्वक सेवा गर्छन्,
तिनीहरू बलिष्ठ, सुपुष्ट अङ्गका, सौम्य इन्द्रियका, निरामय हुन्छन्,

Purport

Give medicine and you will not need it. The poem's logic of exchange holds as neatly here as anywhere in the catalogue.

राज्यश्रीसुखमाभुज्य संयान्त्यन्ते सुखावती ।
ये चाप्यत्र जिनाधारे धर्म्मधातौ स्वयम्भुवि ॥ २.१३९ ॥

rājyaśrīsukhamābhujya saṁyāntyante sukhāvatī ।
ye cāpyatra jinādhāre dharmmadhātau svayambhuvi ॥ 2.139 ॥

English

and having enjoyed the happiness of royal glory, at the end go to Sukhāvatī.
And those who here at this seat of the Jina, the Dharmadhātu Swayambhu,

नेपाली

र राज्यश्रीको सुख भोगेर अन्त्यमा सुखावती जान्छन्।
र जसले यहाँ यो जिनाधार धर्मधातु स्वयम्भूमा,

Purport

Sukhāvatī, the Land of Bliss, is the pure realm of Amitābha and the destination of an enormous devotional literature across Asia. This is the only place in the chapter where it is named as the reward.

वितत्योच्चैर्वितानं च संसेव्यन्ते समादरात् ।
धन्यास्ते गुणिनो वंद्याः शुद्धवंशा विचक्षणाः ॥ २.१४० ॥

vitatyoccairvitānaṁ ca saṁsevyante samādarāt ।
dhanyāste guṇino vaṁdyāḥ śuddhavaṁśā vicakṣaṇāḥ ॥ 2.140 ॥

English

stretch a canopy high above and serve him with reverence,
are fortunate, virtuous, worthy of honour, of pure lineage and discerning,

नेपाली

माथि उच्च वितान तानेर आदरपूर्वक सेवा गर्छन्,
तिनीहरू धन्य, गुणी, वन्द्य, शुद्धवंशी र विचक्षण हुन्छन्,

Purport

Stretch a cloth above the shrine and you will be raised. The canopies described here are still hung over the courtyard at Swayambhu for major festivals.

सर्व्वार्थसिद्धिसम्पन्नाः प्रयान्त्यन्ते जिनालयम् ।
ये चास्मिन् सुगतावासे विचित्रानुच्छ्रितान्ध्वजान् ॥ २.१४१ ॥

sarvvārthasiddhisampannāḥ prayāntyante jinālayam ।
ye cāsmin sugatāvāse vicitrānucchritāndhvajān ॥ 2.141 ॥

English

accomplished in every aim, and at the end go to the abode of the Jina.
And those who at this dwelling of the Sugata, varied banners raised high,

नेपाली

सर्वार्थसिद्धिले सम्पन्न भई अन्त्यमा जिनालय पुग्छन्।
र जसले यो सुगतावासमा उच्च उठाइएका विचित्र ध्वजाहरू,

Purport

Banners now, then parasols, then flags. The three are distinguished carefully because in practice they are three different objects with three different places on the structure.

आरोप्य महोत्साहैः संभजन्तेऽभिनन्दिता ।
श्रीसद्गुणसुखाधाराः भूत्वा भूपाधिपा भुवि ॥ २.१४२ ॥

āropya mahotsāhaiḥ saṁbhajante'bhinanditā ।
śrīsadguṇasukhādhārāḥ bhūtvā bhūpādhipā bhuvi ॥ 2.142 ॥

English

set up with great festivity, worship him and are blessed,
become bearers of glory, virtue and happiness, rulers of kings on earth,

नेपाली

महोत्साहका साथ खडा गरी भजन गर्छन् र अभिनन्दित हुन्छन्,
तिनीहरू श्री, सद्गुण र सुखका धारक, पृथ्वीमा भूपाधिपति हुन्छन्,

Purport

Raise something high and you will rise. The pattern is so regular by now that a reader can predict the fruit before it is given.

स्वर्गे देवाधिपाश्चान्ते संप्रयान्ति जिनालयम् ।
सौवर्ण्णरत्नपुष्पादि छत्राणि विविधानि ये ॥ २.१४३ ॥

svarge devādhipāścānte saṁprayānti jinālayam ।
sauvarṇṇaratnapuṣpādi chatrāṇi vividhāni ye ॥ 2.143 ॥

English

and lords of the gods in heaven, and at the end go to the abode of the Jina.
And those who raise here parasols of many kinds, of gold, jewels and flowers,

नेपाली

र स्वर्गमा देवाधिपति भई अन्त्यमा जिनालय पुग्छन्।
र जसले यहाँ सुवर्ण, रत्न र फूलका विविध छत्रहरू,

Purport

The parasol is the single most important ornament on a stupa. The gilded tiers above the dome at Swayambhu are a stack of them, and raising one is a reference to that structure.

आरोप्यत्र महोत्साहैः संभजन्ते प्रमोदिताः ।
ते नरेन्द्राः सुरेन्द्राश्च छत्रोपमाः सदा भवे ॥ २.१४४ ॥

āropyatra mahotsāhaiḥ saṁbhajante pramoditāḥ ।
te narendrāḥ surendrāśca chatropamāḥ sadā bhave ॥ 2.144 ॥

English

with great festivity, worship him with delight,
become lords of men and lords of gods, like parasols always in the world,

नेपाली

महोत्साहका साथ चढाएर प्रमुदित भई भजन गर्छन्,
तिनीहरू नरेन्द्र र सुरेन्द्र, संसारमा सधैँ छत्रसमान हुन्छन्,

Purport

The image is lovely and exact. Offer a parasol and you become one, meaning a person under whom others find shelter. It is the only entry in the catalogue where the reward is a use rather than a possession.

महत्सुखानि भुक्त्वान्ते संप्रयान्ति जिनालयम् ।
ये चास्मिन् सुगतावासे पताकाः पञ्चरङ्गिकाः ॥ २.१४५ ॥

mahatsukhāni bhuktvānte saṁprayānti jinālayam ।
ye cāsmin sugatāvāse patākāḥ pañcaraṅgikāḥ ॥ 2.145 ॥

English

and having enjoyed great happiness, at the end go to the abode of the Jina.
And those who at this dwelling of the Sugata, banners of five colours

नेपाली

र महान् सुख भोगेर अन्त्यमा जिनालय पुग्छन्।
र जसले यो सुगतावासमा पञ्चरङ्गी पताकाहरू

Purport

Five-coloured flags, the ancestors of the prayer flags that cover the Swayambhu hill today. The five colours correspond to the five Tathāgatas named back in verse 26.

समावलंवयित्वापि संभजन्ते महोत्सवैः ।
ते भूत्वात्र महीपालाः सदा देवाधिपा अपि ॥ २.१४६ ॥

samāvalaṁvayitvāpi saṁbhajante mahotsavaiḥ ।
te bhūtvātra mahīpālāḥ sadā devādhipā api ॥ 2.146 ॥

English

hang up and honour him with great festivals,
become rulers of the earth here and lords among the gods hereafter,

नेपाली

झुण्ड्याएर महोत्सवका साथ भजन गर्छन्,
तिनीहरू यहाँ महीपाल र त्यसपछि देवाधिपति हुन्छन्,

Purport

Of all the offerings in the chapter, this is the one a visitor to Swayambhu can see being made at any hour of any day.

भद्रश्रीसत्सुखं भुक्त्वा संयात्यन्ते जिनालयम् ।
ये चास्मिन् विविधैर्वाद्यैः संगीतिमुरुजादिभिः ॥ २.१४७ ॥

bhadraśrīsatsukhaṁ bhuktvā saṁyātyante jinālayam ।
ye cāsmin vividhairvādyaiḥ saṁgītimurujādibhiḥ ॥ 2.147 ॥

English

and having enjoyed glory and true happiness, at the end go to the abode of the Jina.
And those who here, with instruments of many kinds, with song and muraja drums,

नेपाली

र भद्रश्री र सत्सुख भोगेर अन्त्यमा जिनालय पुग्छन्।
र जसले यहाँ विविध वाद्य, सङ्गीत र मुरजादिले,

Purport

Music returns, this time as something an ordinary devotee offers rather than something the gods brought. The Newar musical guilds of the valley have performed exactly this service at the shrine for centuries.

तौर्यै वंशादिभिश्चापि संसेव्यन्ते महोत्सवैः ।
ते मनोज्ञस्वनादिव्यश्रीसद्गुणाश्रयाः ॥ २.१४८ ॥

tauryai vaṁśādibhiścāpi saṁsevyante mahotsavaiḥ ।
te manojñasvanādivyaśrīsadguṇāśrayāḥ ॥ 2.148 ॥

English

with flutes and other wind instruments, serve him with great festivals,
become possessed of lovely voices, divine glory and true virtue,

नेपाली

बाँसुरी र अन्य सुषिरवाद्यले महोत्सवका साथ सेवा गर्छन्,
तिनीहरू मनोज्ञ स्वर, दिव्य श्री र सद्गुणका आश्रय हुन्छन्,

Purport

Offer sound and you are given a voice. The catalogue's logic holds to the end.

सद्धर्म्मसाधनं कृत्वा व्रजन्ति सुगतालयम् ।
सलाजाक्षतपुष्पाणि ये चास्मिन् सुगतालये ॥ २.१४९ ॥

saddharmmasādhanaṁ kṛtvā vrajanti sugatālayam ।
salājākṣatapuṣpāṇi ye cāsmin sugatālaye ॥ 2.149 ॥

English

and having practised the true Dharma, they go to the abode of the Sugata.
And those who in this abode of the Sugata, parched grain, unbroken rice and flowers

नेपाली

र सद्धर्मको साधना गरेर सुगतालय पुग्छन्।
र जसले यो सुगतालयमा लावा, अक्षता र फूलहरू

Purport

Akṣata, unbroken rice grains, is perhaps the commonest offering in the whole of South Asian worship. It costs almost nothing, and the poem gives it an entry between the musicians and the great donors.

प्रक्षिप्य श्रद्धया भक्त्या संभजन्ते समादरात् ।
दुर्गतिं ते न गच्छन्ति संजाताः सङ्गतौ सदा ॥ २.१५० ॥

prakṣipya śraddhayā bhaktyā saṁbhajante samādarāt ।
durgatiṁ te na gacchanti saṁjātāḥ saṅgatau sadā ॥ 2.150 ॥

English

scatter with faith and devotion and worship with reverence,
do not go to an evil destiny, and are always born in fortunate states.

नेपाली

श्रद्धा र भक्तिले छर्केर आदरपूर्वक भजन गर्छन्,
तिनीहरू दुर्गतिमा जाँदैनन्, र सधैँ सद्गतिमा जन्मिन्छन्।

Purport

A handful of rice buys the same guarantee that the gods earned with a thousand circumambulations. This is the chapter quietly making its most important point.

सर्वसत्त्वहितं कृत्वा संप्रयान्ति जिनालयम् ।
सधातुद्रव्यरत्नादि दक्षिणान्यत्र ये मुदा ॥ २.१५१ ॥

sarvasattvahitaṁ kṛtvā saṁprayānti jinālayam ।
sadhātudravyaratnādi dakṣiṇānyatra ye mudā ॥ 2.151 ॥

English

Having done good to all beings, they go to the abode of the Jina.
And those who joyfully offer here metals, goods, jewels and donations,

नेपाली

सबै प्राणीको हित गरेर तिनीहरू जिनालय पुग्छन्।
र जसले यहाँ हर्षपूर्वक धातु, द्रव्य, रत्न र दक्षिणाहरू,

Purport

The great donors come last among the offerings, after the rice and the flowers. The order of the catalogue is itself an argument about who matters.

श्रद्धया परिढौकित्वा संभजन्ते सदादरम् ।
दिव्यश्रीसुखभुंजाना भद्रश्री सद्गुणाश्रयाः ॥ २.१५२ ॥

śraddhayā pariḍhaukitvā saṁbhajante sadādaram ।
divyaśrīsukhabhuṁjānā bhadraśrī sadguṇāśrayāḥ ॥ 2.152 ॥

English

presenting them with faith, worship him with constant reverence,
enjoy divine glory and happiness, become vessels of virtue,

नेपाली

श्रद्धापूर्वक चढाएर सदा आदरपूर्वक भजन गर्छन्,
तिनीहरू दिव्य श्री र सुख भोग्छन्, सद्गुणका आश्रय हुन्छन्,

Purport

The reward for a large donation is not larger than the reward for scattered rice. It is the same reward, described in the same words.

सर्वसत्त्वहितं कृत्वा संप्रयान्ति जिनालयम् ।
ये चापि स्तुतिभिस्तथ्यैरेनं बुद्धालयं मुदा ॥ २.१५३ ॥

sarvasattvahitaṁ kṛtvā saṁprayānti jinālayam ।
ye cāpi stutibhistathyairenaṁ buddhālayaṁ mudā ॥ 2.153 ॥

English

and having done good to all beings, go to the abode of the Jina.
And those who with truthful hymns joyfully praise this abode of the Buddha,

नेपाली

र सबै प्राणीको हित गरेर जिनालय पुग्छन्।
र जसले सत्य स्तुतिहरूले हर्षपूर्वक यो बुद्धालयको प्रशंसा गरी,

Purport

The word for the hymns means 'truthful', which is doing quiet work. Praise that overstates is not counted.

पद्यैर्गद्यमयैश्चापि स्तुत्वा भजन्ति सादरम् ।
बहुरत्नसमृद्धास्ते सर्व्वविद्याविचक्षणाः ॥ २.१५४ ॥

padyairgadyamayaiścāpi stutvā bhajanti sādaram ।
bahuratnasamṛddhāste sarvvavidyāvicakṣaṇāḥ ॥ 2.154 ॥

English

in verse and in prose, and worship him with reverence,
become rich in many jewels, skilled in all branches of knowledge,

नेपाली

पद्य र गद्यमा स्तुति गरी आदरपूर्वक भजन गर्छन्,
तिनीहरू बहुरत्नले समृद्ध, सर्वविद्यामा विचक्षण हुन्छन्,

Purport

Prose is listed alongside verse, which is unusually broad-minded. A person who cannot compose a hymn may simply say something true, and it counts.

भूपाः स्वर्गाधिपाश्चापि भूत्वान्ते यान्ति सौगतम् ।
श्रद्धयैनं जगन्नाथं समाश्रयं स्वयम्भूवम् ॥ २.१५५ ॥

bhūpāḥ svargādhipāścāpi bhūtvānte yānti saugatam ।
śraddhayainaṁ jagannāthaṁ samāśrayaṁ svayambhūvam ॥ 2.155 ॥

English

kings and lords of heaven, and at the end go to the state of the Sugata.
Those who with faith take refuge in this Lord of the world, Swayambhu,

नेपाली

भूपति र स्वर्गाधिपति भई अन्त्यमा सौगत पद पुग्छन्।
जसले श्रद्धापूर्वक यो जगन्नाथ स्वयम्भूको आश्रय लिई,

Purport

The catalogue turns now from things brought to acts performed. Prostration, circumambulation and cleaning make up the last group, and none of them requires owning anything.

नत्वाष्टांगैः प्रसन्ना ये संभजन्ते समादरम् ।
सप्तरत्नसमेतास्ते नृपाधिपा महर्धिकाः ॥ २.१५६ ॥

natvāṣṭāṁgaiḥ prasannā ye saṁbhajante samādaram ।
saptaratnasametāste nṛpādhipā mahardhikāḥ ॥ 2.156 ॥

English

bowing with the eight limbs, worship him with reverence and serene hearts,
become possessed of the seven jewels, rulers of kings, of great power,

नेपाली

अष्टांग प्रणाम गरी, प्रसन्न हृदयले आदरपूर्वक भजन गर्छन्,
तिनीहरू सप्तरत्नले सम्पन्न, नृपाधिपति, महर्द्धिक हुन्छन्,

Purport

The full prostration is free. Its promised fruit is the seven treasures of a world ruler, the same fruit given earlier for anointing the shrine with five perfumes.

सद्धर्म्मसाधनारक्ता भवन्ति बोधिचारिणः ।
ये चैनं चैत्यराजेन्द्रमनेकशः प्रदक्षिणाम् ॥ २.१५७ ॥

saddharmmasādhanāraktā bhavanti bodhicāriṇaḥ ।
ye cainaṁ caityarājendramanekaśaḥ pradakṣiṇām ॥ 2.157 ॥

English

devoted to the practice of the true Dharma, and walkers of the path to awakening.
And those who circumambulate this king of caityas many times over,

नेपाली

सद्धर्मसाधनामा अनुरक्त र बोधिचारी हुन्छन्।
र जसले यो चैत्यराजेन्द्रको अनेक पटक प्रदक्षिणा

Purport

Circumambulation, the act the poem has mentioned more than any other. Here at last it gets its own entry and its own reward.

कृत्वा ध्यात्वाप्यनुस्मृत्वा नामोच्चार्य भजन्त्यपि ।
जातिस्मराश्चिरायुष्का मतिमन्तः सुवर्ण्णिनः ॥ २.१५८ ॥

kṛtvā dhyātvāpyanusmṛtvā nāmoccārya bhajantyapi ।
jātismarāścirāyuṣkā matimantaḥ suvarṇṇinaḥ ॥ 2.158 ॥

English

and meditate, recall and utter his name, and so worship him,
become able to remember their births, long-lived, intelligent and fair,

नेपाली

गरी, ध्यान गरी, स्मरण गरी, नाम उच्चारण गरी भजन गर्छन्,
तिनीहरू जातिस्मर, दीर्घायु, मतिमान् र सुवर्ण हुन्छन्,

Purport

Remembering one's past births is a mark of advanced practice in this tradition, usually the fruit of long meditation. Here it is offered for walking in circles with attention.

वन्द्याः पूज्याश्च मान्यास्ते भवेयुर्बोधिचारिणः ।
शुद्धाश्च भस्मसंक्षालैः समालिप्य समन्ततः ॥ २.१५९ ॥

vandyāḥ pūjyāśca mānyāste bhaveyurbodhicāriṇaḥ ।
śuddhāśca bhasmasaṁkṣālaiḥ samālipya samantataḥ ॥ 2.159 ॥

English

worthy of homage, of worship and of honour, and walkers of the path to awakening.
And those who, cleansing with ash and water and plastering him all around,

नेपाली

वन्द्य, पूज्य र माननीय भई बोधिचारी हुन्छन्।
र जसले खरानी र जलले सफा गरी, वरिपरि लिपेर,

Purport

Now the least glamorous offering in the chapter: scrubbing the stupa clean with ash and water, then replastering it. This is maintenance work, done by hand, and the poem ranks it with everything else.

समभ्यर्च्यमहोत्साहैर्ये भजन्त्येनमीश्वरम् ।
शोकक्लेशाग्निसंतापविवर्जिताश्चिरायुषः ॥ २.१६० ॥

samabhyarcyamahotsāhairye bhajantyenamīśvaram ।
śokakleśāgnisaṁtāpavivarjitāścirāyuṣaḥ ॥ 2.160 ॥

English

worship him with great festivity and honour that Lord,
are freed from the burning fire of grief and affliction, and are long-lived,

नेपाली

महोत्साहका साथ पूजा गरी त्यो ईश्वरको भजन गर्छन्,
तिनीहरू शोक र क्लेशको अग्निताप बाट मुक्त भई दीर्घायु हुन्छन्,

Purport

Cleaning the shrine puts out the fire of grief. It is the most psychologically astute entry in the catalogue, and anyone who has scrubbed something clean while unhappy will recognise why.

नीरोगाः सुखिनो देवा भवेयुर्भूमिपाश्च ते ।
ये च निर्माल्यमाकृष्य शोधयित्वात्र सर्वतः ॥ २.१६१ ॥

nīrogāḥ sukhino devā bhaveyurbhūmipāśca te ।
ye ca nirmālyamākṛṣya śodhayitvātra sarvataḥ ॥ 2.161 ॥

English

free of disease and happy, they become gods and rulers of the earth.
And those who gather up the withered offerings and clean the place all around,

नेपाली

निरोगी र सुखी भई तिनीहरू देवता र भूमिपाल हुन्छन्।
र जसले निर्माल्य बटुलेर यहाँ वरिपरि सफा गर्छन्,

Purport

Nirmālya is the dead flowers and spent offerings left behind by other worshippers. Clearing them away is the most thankless job at any shrine, and it gets its own verse.

समुपाश्रित्य सेव्यन्ते सम्बुद्धभक्तिमानसाः ।
निर्मुक्तक्लेशशोकास्ते दर्शनीयाः शुभेन्द्रियाः ॥ २.१६२ ॥

samupāśritya sevyante sambuddhabhaktimānasāḥ ।
nirmuktakleśaśokāste darśanīyāḥ śubhendriyāḥ ॥ 2.162 ॥

English

drawing near and serving with hearts devoted to the Perfect Buddha,
are freed from affliction and grief, are fair to look upon, sound in their faculties,

नेपाली

सम्बुद्धमा भक्तिमय चित्तले नजिक गई सेवा गर्छन्,
तिनीहरू क्लेश र शोकबाट मुक्त, दर्शनीय र शुभ इन्द्रियका हुन्छन्,

Purport

The person sweeping up somebody else's wilted marigolds is promised exactly what the king who donated jewels was promised. The chapter has been building to this for fifty verses.

श्रीमन्तः पुण्डरीकास्या भवेयुर्बोधिचारिणः ।
जीर्णे शीर्णे विभग्नेऽस्मिन् प्रतिसंस्कृत्य ये मुदा ॥ २.१६३ ॥

śrīmantaḥ puṇḍarīkāsyā bhaveyurbodhicāriṇaḥ ।
jīrṇe śīrṇe vibhagne'smin pratisaṁskṛtya ye mudā ॥ 2.163 ॥

English

glorious, with faces like white lotuses, and walkers of the path to awakening.
And those who, when he is worn, decayed or broken, joyfully repair him

नेपाली

श्रीमान्, पुण्डरीकसमान मुखका भई बोधिचारी हुन्छन्।
र जसले जीर्ण, शीर्ण वा भग्न हुँदा हर्षपूर्वक जीर्णोद्धार गरी,

Purport

Restoration after damage. The Swayambhu stupa has been rebuilt many times after earthquakes, and this verse is the scriptural warrant for that work. It was written by someone who knew the building would keep falling down.

प्रतिष्ठाप्य महोत्साहैः संभजन्ते समादरात् ।
सर्वसम्पत्समृद्धास्ते पुष्टेन्द्रिया निरामयाः ॥ २.१६४ ॥

pratiṣṭhāpya mahotsāhaiḥ saṁbhajante samādarāt ।
sarvasampatsamṛddhāste puṣṭendriyā nirāmayāḥ ॥ 2.164 ॥

English

and re-consecrate him with great festivity, worshipping with reverence,
become rich in every kind of wealth, sound in their faculties, free of disease,

नेपाली

महोत्साहका साथ पुनःप्रतिष्ठा गरी आदरपूर्वक भजन गर्छन्,
तिनीहरू सबै सम्पत्तिले समृद्ध, पुष्ट इन्द्रियका, निरामय हुन्छन्,

Purport

Re-consecration is a formal ritual, still performed after every major restoration at Swayambhu. The verse describes a procedure, not just a sentiment.

धर्मकामाः शुभाचारा भवेयुर्बोधिचारिणः ।
जल्पित्वा यस्य मन्त्राणि धारणीश्च समाहिताः ॥ २.१६५ ॥

dharmakāmāḥ śubhācārā bhaveyurbodhicāriṇaḥ ।
jalpitvā yasya mantrāṇi dhāraṇīśca samāhitāḥ ॥ 2.165 ॥

English

lovers of the Dharma, of good conduct, and walkers of the path to awakening.
And those who recite his mantras and dhāraṇīs with a settled mind,

नेपाली

धर्मप्रेमी, शुभाचारी भई बोधिचारी हुन्छन्।
र जसले समाहित चित्तले उहाँका मन्त्र र धारणी जप गरी,

Purport

The last entry in the catalogue, and the only one that requires nothing at all but attention.

ध्यात्वा स्मृत्वा समुच्चार्य नामापि प्रभजन्ति च ।
तेऽपि सर्वे महासत्त्वाः परिशुद्धत्रिमण्डलाः ॥ २.१६६ ॥

dhyātvā smṛtvā samuccārya nāmāpi prabhajanti ca ।
te'pi sarve mahāsattvāḥ pariśuddhatrimaṇḍalāḥ ॥ 2.166 ॥

English

meditate, recall and utter his name, and so worship him,
all of them become great beings with the three spheres purified,

नेपाली

ध्यान गरी, स्मरण गरी, नाम उच्चारण गरी भजन गर्छन्,
ती सबै शुद्ध त्रिमण्डलयुक्त महासत्त्व हुन्छन्,

Purport

The catalogue ends where it has been pointing all along. Say the name with attention and the three channels of body, speech and mind come clean.

भद्रश्रीसद्गुणाधारा भवेयुर्बोधिचारिणः ।
एवं महत्तरं पुण्यमस्मिन् धर्म्माधिपालये ॥ २.१६७ ॥

bhadraśrīsadguṇādhārā bhaveyurbodhicāriṇaḥ ।
evaṁ mahattaraṁ puṇyamasmin dharmmādhipālaye ॥ 2.167 ॥

English

vessels of glory and true virtue, and walkers of the path to awakening.
Thus exceedingly great is the merit that arises in this abode of the Lord of Dharma

नेपाली

भद्रश्री र सद्गुणका आधार भई बोधिचारी हुन्छन्।
यसरी यो धर्माधिपालयमा उत्पन्न हुने पुण्य अत्यन्त महान् छ,

Purport

The catalogue closes and the Buddha begins to sum up. What follows is an unusual admission.

श्रद्धाभजनसंभूतमित्यादिष्टं मुनीश्वरैः ।
मयैतत्पुण्यसंक्षिप्तमात्रं तु कथ्यतेऽधुना ॥ २.१६८ ॥

śraddhābhajanasaṁbhūtamityādiṣṭaṁ munīśvaraiḥ ।
mayaitatpuṇyasaṁkṣiptamātraṁ tu kathyate'dhunā ॥ 2.168 ॥

English

from worship performed with faith, as the Lords of Sages have declared.
By me this merit has been told now only in brief;

नेपाली

श्रद्धापूर्वक गरिएको भजनबाट, जसरी मुनीश्वरहरूले घोषणा गर्नुभएको छ।
मैले यो पुण्य अहिले संक्षेपमा मात्र भनेको हुँ;

Purport

Fifty verses of detailed catalogue, and the Buddha calls it a summary. The scale of the claim is the point.

समग्रं विस्तरेणात्र समाख्यातुं न शक्यते ।
एवं मत्वास्य सत्कारपूजाफलं महत्तरम् ॥ २.१६९ ॥

samagraṁ vistareṇātra samākhyātuṁ na śakyate ।
evaṁ matvāsya satkārapūjāphalaṁ mahattaram ॥ 2.169 ॥

English

the whole of it cannot be told here in full.
Knowing thus the exceedingly great fruit of honouring and worshipping him,

नेपाली

यसको पूर्ण विस्तार यहाँ बताउन सकिँदैन।
यसरी उहाँको सत्कार र पूजाको अत्यन्त महान् फल जानेर,

Purport

An honest limit, placed at the end of a long list. Whatever else the chapter has done, it has not claimed to be complete.

श्रद्धया शरणं गत्वा कर्तव्यं भजनं सदा ।
येऽप्यस्मिञ्छरणं गत्वा श्रद्धया समुपाश्रिताः ॥ २.१७० ॥

śraddhayā śaraṇaṁ gatvā kartavyaṁ bhajanaṁ sadā ।
ye'pyasmiñcharaṇaṁ gatvā śraddhayā samupāśritāḥ ॥ 2.170 ॥

English

one should take refuge with faith and worship him always.
And those who, going to him for refuge, draw near with faith,

नेपाली

श्रद्धापूर्वक शरणमा गएर सधैँ भजन गर्नुपर्छ।
र जसले उहाँको शरणमा गई श्रद्धापूर्वक नजिक गएर,

Purport

The instruction that follows from the whole catalogue is one line long. Take refuge, and keep worshipping.

सुप्रसन्नाशया भक्त्या भजन्ति बोधिमानसाः ।
न ते गच्छन्ति कुत्रापि दुर्गतिं च कदाचन ॥ २.१७१ ॥

suprasannāśayā bhaktyā bhajanti bodhimānasāḥ ।
na te gacchanti kutrāpi durgatiṁ ca kadācana ॥ 2.171 ॥

English

with serene hearts and devotion worship him, their minds set on awakening,
never go to an evil destiny anywhere at any time.

नेपाली

प्रसन्न हृदय र भक्तिले बोधिमा चित्त राखी भजन गर्छन्,
तिनीहरू कहिल्यै, कतै पनि दुर्गतिमा जाँदैनन्।

Purport

The guarantee is repeated for the last time, now as a conclusion rather than a promise.

संजाताः सद्गतिष्वेव भवेयुर्बोधिचारिणः ।
सदा ते सुकुले जाता बोधिसत्त्वा विचक्षणाः ॥ २.१७२ ॥

saṁjātāḥ sadgatiṣveva bhaveyurbodhicāriṇaḥ ।
sadā te sukule jātā bodhisattvā vicakṣaṇāḥ ॥ 2.172 ॥

English

Born only in fortunate states, they become walkers of the path to awakening;
always born into good families, Bodhisattvas and discerning,

नेपाली

सधैँ सद्गतिमा जन्मिएर तिनीहरू बोधिचारी हुन्छन्;
सधैँ सुकुलमा जन्मिएर, बोधिसत्त्व र विचक्षण भई,

Purport

The chapter's closing movement begins, and it retraces the whole path in four verses: good birth, good conduct, the accumulations, and awakening.

सर्वसत्त्व हिता धानं चरेयुर्व्रतमाभवम् ।
ततस्ते बोधिसंभारं पूरयित्वा यथाक्रमम् ॥ २.१७३ ॥

sarvasattva hitā dhānaṁ careyurvratamābhavam ।
tataste bodhisaṁbhāraṁ pūrayitvā yathākramam ॥ 2.173 ॥

English

keeping the vow lifelong, giving themselves to the welfare of all beings.
Then, fulfilling in due order the accumulations for awakening,

नेपाली

जीवनभर व्रत पालन गर्दै, सबै प्राणीको हितमा आफूलाई समर्पित गर्दै।
त्यसपछि क्रमैसँग बोधिसम्भार पूरा गर्दै,

Purport

The same gradual road described in chapter one, reached here by a different route. Chapter one arrived by way of a vow; chapter two arrives by way of a flower.

त्रिविधां बोधिमासाद्य निर्वृतिपदमाप्नुयुः ।
न हिचित्त प्रसादस्य स्वल्पाभवति दक्षिणा ॥ २.१७४ ॥

trividhāṁ bodhimāsādya nirvṛtipadamāpnuyuḥ ।
na hicitta prasādasya svalpābhavati dakṣiṇā ॥ 2.174 ॥

English

attaining the threefold Bodhi, they reach the state of final peace.
For no gift made with a clear and joyful heart is ever a small one.

नेपाली

त्रिविध बोधि प्राप्त गरेर निर्वृतिपद पाउँछन्।
किनकि प्रसन्न चित्तले गरिएको कुनै पनि दान सानो हुँदैन।

Purport

This single line is the moral of the entire chapter. The size of the offering is not what is being measured. A handful of rice given gladly is not a small gift.

एवं ह्यचिन्त्याः संबुद्धाः बुद्ध धर्माश्च निर्मलाः ।
अचिन्त्योहि प्रसन्नानां विपाकश्च महाफल ॥ २.१७५ ॥

evaṁ hyacintyāḥ saṁbuddhāḥ buddha dharmāśca nirmalāḥ ।
acintyohi prasannānāṁ vipākaśca mahāphala ॥ 2.175 ॥

English

For thus the Perfect Buddhas are beyond thought, and the Buddha-qualities are stainless;
and beyond thought is the ripening for those of serene heart, and great its fruit.

नेपाली

किनकि यसरी सम्बुद्धहरू अचिन्त्य छन्, र बुद्धधर्महरू निर्मल छन्;
र प्रसन्न चित्त भएकाहरूको विपाक अचिन्त्य छ, र त्यसको फल महान् छ।

Purport

Acintya, beyond thought, is used three times in two lines. The poem is saying that the arithmetic of merit cannot actually be worked out, which is a graceful way of closing a chapter that has spent fifty verses doing arithmetic.

एवं मत्वा त्रिरत्नेषु भक्तिपूजा फलं महत् ।
कार्याभक्तिषु सदात्रैव धर्म्मधातौ जिनालये ॥ २.१७६ ॥

evaṁ matvā triratneṣu bhaktipūjā phalaṁ mahat ।
kāryābhaktiṣu sadātraiva dharmmadhātau jinālaye ॥ 2.176 ॥

English

Knowing thus that devoted worship of the Three Jewels bears great fruit,
one should always render devoted service here, in this Dharmadhātu, the abode of the Jina.

नेपाली

यसरी त्रिरत्नको भक्तिपूजाको फल महान् छ भनी जानेर,
यहाँ यो धर्मधातु जिनालयमा सधैँ भक्तिसेवा गर्नुपर्छ।

Purport

The Buddha's teaching ends on the word 'here'. (In the source the opening line of this verse had lost its closing daṇḍa, which is why it needed to be restored by hand.)

इत्यादिष्टं मुनीन्द्रेण श्रुत्वा सर्वे समाश्रिताः ।
लोकास्तथेति विज्ञप्य प्रत्यनन्दन् प्रबोधिताः ॥ २.१७७ ॥

ityādiṣṭaṁ munīndreṇa śrutvā sarve samāśritāḥ ।
lokāstatheti vijñapya pratyanandan prabodhitāḥ ॥ 2.177 ॥

English

Hearing this instruction of the Lord of Sages, all who were gathered there,
the people, saying so be it, rejoiced and were awakened.

नेपाली

मुनीन्द्रको यो उपदेश सुनेर, त्यहाँ उपस्थित सबै,
'त्यस्तै होस्' भन्दै मानिसहरू आनन्दित भई प्रबुद्ध भए।

Purport

The assembly on the Swayambhu hill accepts the teaching, and the innermost story closes.

इति मे गुरुणादिष्टं श्रुतं मया तथोच्यते ।
त्वमप्येवं सदा राजन् भज तत्र जिनालये ॥ २.१७८ ॥

iti me guruṇādiṣṭaṁ śrutaṁ mayā tathocyate ।
tvamapyevaṁ sadā rājan bhaja tatra jinālaye ॥ 2.178 ॥

English

Thus it was taught to me by my teacher, and as I heard it, so it is told.
You too, O King, worship always there, at that abode of the Jina.

नेपाली

यसरी मेरा गुरुले मलाई उपदेश दिनुभयो, र मैले जसरी सुनेँ, त्यसरी नै भनिएको छ।
तिमी पनि, हे राजन्, त्यहाँ त्यो जिनालयमा सधैँ भजन गर।

Purport

And here the poem pulls back two whole frames at once. The speaker is not the Buddha but Upagupta, and the listener is not Maitreya but Aśoka, sitting in a monastery at Pāṭalīputra as he was in chapter one. Everything since verse 4 has been a quotation inside a quotation.

तत्पुण्येन ते भद्रं निरुत्पातं सदाभवेत् ।
बोधिचित्त रसं च संप्राप्य बोधिसत्त्वो भवेरपि ॥ २.१७९ ॥

tatpuṇyena te bhadraṁ nirutpātaṁ sadābhavet ।
bodhicitta rasaṁ ca saṁprāpya bodhisattvo bhaverapi ॥ 2.179 ॥

English

By that merit may there be good fortune for you, free of all calamity;
and gaining the savour of the awakening mind, may you become a Bodhisattva.

नेपाली

त्यो पुण्यले तिम्रो कल्याण होस्, सबै उत्पातबाट मुक्त;
र बोधिचित्तको रस प्राप्त गरी तिमी बोधिसत्त्व होऊ।

Purport

Upagupta blesses the emperor in the ordinary language of a teacher to a student. The word for the awakening mind is paired with 'savour', as though bodhicitta were something tasted.

ततः सम्बोधि संभारं पूरयित्वा यथाक्रमम् ।
मारान्निर्ज्जित्य संबोधि प्राप्य बुद्धपदं लभेः ॥ २.१८० ॥

tataḥ sambodhi saṁbhāraṁ pūrayitvā yathākramam ।
mārānnirjjitya saṁbodhi prāpya buddhapadaṁ labheḥ ॥ 2.180 ॥

English

Then, fulfilling the accumulations for awakening in due order,
conquering Māra and attaining awakening, may you reach the state of a Buddha.

नेपाली

त्यसपछि क्रमैसँग सम्बोधिसम्भार पूरा गरी,
मारलाई जितेर संबोधि प्राप्त गरी बुद्धपद पाऊ।

Purport

The blessing follows the path to its end. It is the same sequence the Buddha described, now spoken as a wish for one particular man.

इति शास्तार्हता दिष्टं सम्यकनराधिपः ।
अशोकः ससभालोकः प्राभ्यनन्दं प्रबोधितः ॥ २.१८१ ॥

iti śāstārhatā diṣṭaṁ samyakanarādhipaḥ ।
aśokaḥ sasabhālokaḥ prābhyanandaṁ prabodhitaḥ ॥ 2.181 ॥

English

Thus instructed by the Teacher, that Arhat, the rightful lord of men,
Aśoka, together with all in the assembly, rejoiced and was awakened.

नेपाली

शास्ता ती अर्हतले यसरी उपदेश दिनुभएपछि, ती न्यायी नरपति
अशोक, सभाका सबैसहित, आनन्दित भई प्रबुद्ध भए।

Purport

The chapter ends as chapter one did, with an assembly gladdened. Between the first verse and this one the story has travelled back to the age of Śikhi Buddha, watched the light appear on the lotus in the middle of the lake, catalogued everything a person might carry up the hill, and returned to a king in a garden monastery being told to go and see it for himself.

इति श्री स्वयम्भूत्पत्ति कथाया श्री स्वयम्भू भट्टारकोद्देश पूजावर्णना नाम द्वितीयोऽध्यायः समाप्तः ।

iti śrī svayambhūtpatti kathāyā śrī svayambhū bhaṭṭārakoddeśa pūjāvarṇanā nāma dvitīyo'dhyāyaḥ samāptaḥ ।

Thus ends the second chapter of the account of the origin of Swayambhu, called the description of the worship offered to the glorious Lord Swayambhu.

यसरी स्वयम्भूको उत्पत्तिकथाभित्रको, श्री स्वयम्भू भट्टारकको उद्देश्यले गरिने पूजाको वर्णन नामक दोस्रो अध्याय समाप्त भयो।