Swayambhu Purana

स्वयम्भू पुराण

Swayambhu Purana

Chapter Nine: The Greatness of Shantikar

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

This is the ninth chapter of the Swayambhu Purana, and it is the shortest so far. Maitreya asks a question about a word: when and how did the teacher come to be called Shantikar? Chapters seven and eight had called him Śāntaśrī throughout and never once used the other name. The answer gives both etymologies, recounts the lives of two kings, and ends with the passage the chapter exists for: Shantikar, his work done and entitled to final peace, refuses it, seals himself into a chamber a yojana deep beneath Śāntipura with a banner of the wish fulfilling jewel, and sits down to wait for an age that will have no teacher left in it.

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 मैत्रेय आलोक्य समुत्थाय कृताञ्जलिः ।
भगवन्तं तमानम्य प्रार्थयच्चैवमादरात् ॥ ९.१ ॥

atha maitreya ālokya samutthāya kṛtāñjaliḥ ।
bhagavantaṁ tamānamya prārthayaccaivamādarāt ॥ 9.1 ॥

English

Then Maitreya, looking on, rose with folded hands,
and bowing to the Blessed One, entreated him thus with reverence:

नेपाली

त्यसपछि मैत्रेयले हेर्दै, उठेर हात जोडेर,
भगवान्लाई प्रणाम गरी आदरपूर्वक यस्तो प्रार्थना गरे:

Purport

The ninth chapter opens with the same gesture as the eight before it. What is different is the question, which is about a word.

कदा शान्तिकरं नाम तस्याभवत्कथं पुनः ।
तद्धेतुं श्रोतुमिच्छामि समुपादेष्टुमर्हति ॥ ९.२ ॥

kadā śāntikaraṁ nāma tasyābhavatkathaṁ punaḥ ।
taddhetuṁ śrotumicchāmi samupādeṣṭumarhati ॥ 9.2 ॥

English

When, and again how, did the name Shantikar come to be his?
I wish to hear the reason for it; may you teach me.

नेपाली

उहाँको शान्तिकर नाम कहिले र कसरी भयो?
त्यसको कारण म सुन्न चाहन्छु; कृपया बताइदिनुहोस्।

Purport

Here is the question, and it settles something the earlier chapters left open. Chapters seven and eight called him Śāntaśrī throughout and never once used Shantikar. Maitreya now asks where the second name came from, and the chapter's whole business is to answer that.

इति संप्रार्थिते तेन मैत्रेयेण स सर्ववित् ।
भगवांस्तं महासत्त्वं सम्पश्यन्नेवमादिशत् ॥ ९.३ ॥

iti saṁprārthite tena maitreyeṇa sa sarvavit ।
bhagavāṁstaṁ mahāsattvaṁ sampaśyannevamādiśat ॥ 9.3 ॥

English

Thus entreated by that Maitreya, the Omniscient One,
the Blessed Lord, looking upon that great being, instructed thus:

नेपाली

ती मैत्रेयले यसरी प्रार्थना गरेपछि, ती सर्वज्ञ
भगवान्ले त्यो महासत्त्वलाई हेर्दै यस्तो उपदेश दिनुभयो:

Purport

Request, gaze, answer, for the ninth chapter running.

शृणु मैत्रेय वक्ष्यामि शान्तश्रियो महद्गुणम् ।
सद्धर्म्मसाधनोत्साहं भद्रश्रीसद्गुणार्थदम् ॥ ९.४ ॥

śṛṇu maitreya vakṣyāmi śāntaśriyo mahadguṇam ।
saddharmmasādhanotsāhaṁ bhadraśrīsadguṇārthadam ॥ 9.4 ॥

English

Listen, Maitreya; I shall tell of the great virtue of Śāntaśrī,
his zeal in the practice of the true Dharma, giver of glory and the good of virtue.

नेपाली

सुन, हे मैत्रेय; म शान्तश्रीको महान् गुण भन्नेछु,
सद्धर्मसाधनाको उत्साह, भद्रश्री र सद्गुणको अर्थ दिने।

Purport

He begins by using the first name, not the one he was asked about. The chapter will explain both, in the order they were earned.

योऽसौ राजा महासत्त्वः सधर्म्मगुणलालसः ।
त्यक्त्वा कामसुखं राज्यं तीर्थयात्रामुपाचरत् ॥ ९.५ ॥

yo'sau rājā mahāsattvaḥ sadharmmaguṇalālasaḥ ।
tyaktvā kāmasukhaṁ rājyaṁ tīrthayātrāmupācarat ॥ 9.5 ॥

English

That king, that great being, longing for the virtue of the true Dharma,
abandoning the pleasures of desire and his kingdom, set out on pilgrimage.

नेपाली

ती राजा, महासत्त्व, सद्धर्मको गुणका अभिलाषी भई,
कामसुख र राज्य त्यागेर तीर्थयात्रामा हिँडे।

Purport

Pracaṇḍadeva of Bengal, whose story chapter seven told at length. The next eleven verses compress it, which is what this poem does when it needs a reader to have the earlier material in mind.

स सर्वेष्वपि तीर्थेषु स्नात्वा दानं विधाय च ।
त्रिसमाधिसमाचारः संचर पोषधं व्रतम् ॥ ९.६ ॥

sa sarveṣvapi tīrtheṣu snātvā dānaṁ vidhāya ca ।
trisamādhisamācāraḥ saṁcara poṣadhaṁ vratam ॥ 9.6 ॥

English

Bathing at all the fords and performing the giving of gifts,
practising the threefold concentration, he kept the fasting vow.

नेपाली

सबै तीर्थमा स्नान गरी दान गर्दै,
त्रिसमाधिको आचरण गरी उपोषध व्रत पालन गरे।

Purport

The same practice prescribed to a king in chapter eight and to everyone else since chapter one. Bathe, give, fast.

एवं सर्वेषु पीठेषु भ्रमन् सद्धर्म्ममानसः ।
योगचर्याव्रतं धृत्वा प्रचचार समाहितः ॥ ९.७ ॥

evaṁ sarveṣu pīṭheṣu bhraman saddharmmamānasaḥ ।
yogacaryāvrataṁ dhṛtvā pracacāra samāhitaḥ ॥ 9.7 ॥

English

Thus wandering among all the seats of power, his mind on the true Dharma,
holding the vow of yogic conduct, he went about with a settled mind.

नेपाली

यसरी सबै पीठहरूमा घुम्दै, सद्धर्ममा चित्त राखी,
योगचर्याव्रत धारण गरी समाहित भई विचरण गरे।

Purport

The pilgrimage circuit of India, which chapter seven gave in half a verse and gives here in another half.

पुण्यक्षेत्रेषु सर्वेषु भ्रमन्नेवमिहागतः ।
दृष्ट्वेमं मण्डलं रम्यं विस्मितः समुपाययौ ॥ ९.८ ॥

puṇyakṣetreṣu sarveṣu bhramannevamihāgataḥ ।
dṛṣṭvemaṁ maṇḍalaṁ ramyaṁ vismitaḥ samupāyayau ॥ 9.8 ॥

English

Wandering thus among all the fields of merit, he came here,
and seeing this lovely maṇḍala, drew near in wonder.

नेपाली

यसरी सबै पुण्यक्षेत्रमा घुम्दै उनी यहाँ आइपुगे,
र यो रमणीय मण्डल देखेर विस्मित भई नजिक गए।

Purport

The valley is called a maṇḍala, which chapter three established when it said the drained lake bed had taken the shape of one.

अत्रेमं दूरतो दृष्ट्वा धर्म्मधातुं जिनालयम् ।
मुदाष्टाङ्गैः प्रणत्वाशु संद्रष्टुं समुपाययौ ॥ ९.९ ॥

atremaṁ dūrato dṛṣṭvā dharmmadhātuṁ jinālayam ।
mudāṣṭāṅgaiḥ praṇatvāśu saṁdraṣṭuṁ samupāyayau ॥ 9.9 ॥

English

Seeing this Dharmadhātu, the abode of the Jina, here from afar,
he bowed joyfully with the eight limbs and came at once to behold it.

नेपाली

यहाँ टाढैबाट यो धर्मधातु जिनालय देखेर,
हर्षपूर्वक अष्टांग प्रणाम गरी तुरुन्तै दर्शन गर्न आए।

Purport

Bowing at first sight from a distance, the gesture the poem gives to everyone who arrives in this valley.

समेत्य स महासत्त्वो ज्योतिरूपं जिनालयम् ।
धर्म्मधातुमिमं दृष्ट्वा प्रणत्वा समुपाश्रयत् ॥ ९.१० ॥

sametya sa mahāsattvo jyotirūpaṁ jinālayam ।
dharmmadhātumimaṁ dṛṣṭvā praṇatvā samupāśrayat ॥ 9.10 ॥

English

Coming near, that great being, seeing this Dharmadhātu,
the abode of the Jina, a form of light, bowed and took refuge.

नेपाली

नजिक आएर, ती महासत्त्वले यो ज्योतिस्वरूप
धर्मधातु जिनालय देखेर प्रणाम गरी शरण लिए।

Purport

He sees the light itself, still uncovered. He is the man who will cover it, and chapter seven put that fact at the centre of its story.

ततः समुदितो राजा नेपालेऽत्र मनोरमे ।
सर्वत्रापि च संद्रष्टुं प्रचचार विलोकयन् ॥ ९.११ ॥

tataḥ samudito rājā nepāle'tra manorame ।
sarvatrāpi ca saṁdraṣṭuṁ pracacāra vilokayan ॥ 9.11 ॥

English

Then that king, delighted, here in lovely Nepāla,
went about looking everywhere, to see it all.

नेपाली

त्यसपछि ती राजा प्रमुदित भई, यहाँ मनोरम नेपालमा,
सबैतिर हेर्दै दर्शन गर्न विचरण गरे।

Purport

He tours the valley. What follows is the circuit of every shrine the poem has established, compressed into five verses.

तेषु सर्वेषु तीर्थेषु स्नात्वा दत्वा यथेप्सितम् ।
यथाविधि समाधाय व्रतं चर समाहितः ॥ ९.१२ ॥

teṣu sarveṣu tīrtheṣu snātvā datvā yathepsitam ।
yathāvidhi samādhāya vrataṁ cara samāhitaḥ ॥ 9.12 ॥

English

Bathing at all those fords and giving as he wished,
composing himself according to the rule, he kept the vow with a settled mind.

नेपाली

ती सबै तीर्थमा स्नान गरी इच्छाअनुसार दान दिई,
विधिअनुसार समाहित भई व्रत आचरण गरे।

Purport

The fords of chapter five.

ततोष्टौ वीतरागांश्च दृष्ट्वा स संप्रमोदितः ।
यथाविधि समाराध्य समभ्यर्च्य सदाभजत् ॥ ९.१३ ॥

tatoṣṭau vītarāgāṁśca dṛṣṭvā sa saṁpramoditaḥ ।
yathāvidhi samārādhya samabhyarcya sadābhajat ॥ 9.13 ॥

English

Then, seeing the eight Vītarāgas, he was filled with delight,
and propitiating them according to the rule, worshipped and honoured them always.

नेपाली

त्यसपछि आठ वीतराग देखेर उनी अत्यन्त प्रमोदित भए,
र विधिअनुसार आराधना गरी सधैँ पूजा र भजन गरे।

Purport

The eight lights of chapter four.

ततश्चासौ महादेवी खगाननां महेश्वरीम् ।
यथाविधि समाराध्य समभ्यर्च्याभजन्मुदा ॥ ९.१४ ॥

tataścāsau mahādevī khagānanāṁ maheśvarīm ।
yathāvidhi samārādhya samabhyarcyābhajanmudā ॥ 9.14 ॥

English

Then he propitiated the great goddess Khagānanā, the great sovereign,
according to the rule, and worshipped and honoured her joyfully.

नेपाली

त्यसपछि महादेवी महेश्वरी खगाननाको विधिअनुसार
आराधना गरी हर्षपूर्वक पूजा र भजन गरे।

Purport

Guhyeśvarī, who rose from the drained lake bed in chapter three.

ततो मञ्जुश्रियश्चैत्यं समीक्ष्य स प्रमोदितः ।
यथाविधि समभ्यर्च्य प्राभजत्समुपस्थितः ॥ ९.१५ ॥

tato mañjuśriyaścaityaṁ samīkṣya sa pramoditaḥ ।
yathāvidhi samabhyarcya prābhajatsamupasthitaḥ ॥ 9.15 ॥

English

Then, beholding the caitya of Mañjuśrī, he was delighted,
and worshipping it according to the rule, honoured it, standing by it.

नेपाली

त्यसपछि मञ्जुश्रीको चैत्य देखेर उनी प्रमोदित भए,
र विधिअनुसार पूजा गरी, उपस्थित भई भजन गरे।

Purport

The stupa holding Mañjudeva's ashes, from chapter seven. The circuit is complete.

ततश्चैतन्महत्पुण्यैः शान्तश्रीशोभितेन्द्रियः ।
प्रव्रज्यासंवरं धृत्वा ब्रह्मचारी बभूव सः ॥ ९.१६ ॥

tataścaitanmahatpuṇyaiḥ śāntaśrīśobhitendriyaḥ ।
pravrajyāsaṁvaraṁ dhṛtvā brahmacārī babhūva saḥ ॥ 9.16 ॥

English

Then, by these great merits, his senses made bright with the glory of peace,
he took up the vow of going forth and became a celibate.

नेपाली

त्यसपछि यी महान् पुण्यले, शान्तश्रीले शोभित इन्द्रियका भई,
उनले प्रव्रज्यासंवर धारण गरी ब्रह्मचारी भए।

Purport

The ordination of chapter seven, and the phrase that will name him is already in this line: śānta-śrī, the glory of peace, used here of his senses rather than as a name.

यत्तस्य सुप्रशान्तश्रीशोभितानीन्द्रियाणि षट् ।
तेन नाम प्रसिद्धं च शान्तश्रीरित्यभूद्यतः ॥ ९.१७ ॥

yattasya supraśāntaśrīśobhitānīndriyāṇi ṣaṭ ।
tena nāma prasiddhaṁ ca śāntaśrīrityabhūdyataḥ ॥ 9.17 ॥

English

Because his six senses shone with the glory of perfect peace,
therefore his name became renowned as Śāntaśrī.

नेपाली

उहाँका छवटै इन्द्रिय सुप्रशान्त श्रीले शोभित भएकाले,
त्यसै कारणले उहाँको नाम शान्तश्री भनी प्रसिद्ध भयो।

Purport

The first etymology. He is called Glory of Peace because peace could be seen in him, in his six senses. The name describes what he was, and the second name will describe what he did.

ततोऽसौ सन्मतिर्विज्ञो बोधिसत्त्वो जगद्धिते ।
वज्रचर्याव्रतं गृह्य प्रचचार समाहितः ॥ ९.१८ ॥

tato'sau sanmatirvijño bodhisattvo jagaddhite ।
vajracaryāvrataṁ gṛhya pracacāra samāhitaḥ ॥ 9.18 ॥

English

Then that right-minded and learned Bodhisattva, for the welfare of the world,
took up the vow of vajra conduct and went about with a settled mind.

नेपाली

त्यसपछि ती सन्मति, विज्ञ बोधिसत्त्वले जगत्को हितका लागि,
वज्रचर्याव्रत धारण गरी समाहित भई विचरण गरे।

Purport

The tantric initiation of chapter seven, which he needed before he could touch the shrine.

ततश्च शिलयाच्छाद्य धर्म्मधातुमिमं जिनम् ।
इष्टकाभिर्महत्स्तूपं विधाय समगोपयत् ॥ ९.१९ ॥

tataśca śilayācchādya dharmmadhātumimaṁ jinam ।
iṣṭakābhirmahatstūpaṁ vidhāya samagopayat ॥ 9.19 ॥

English

Then, covering this Dharmadhātu, this Jina, with a stone,
he made a great stupa of bricks and concealed it.

नेपाली

त्यसपछि यो धर्मधातु जिनलाई ढुङ्गाले छोपेर,
इँटाले महान् स्तूप बनाई गुप्त पारे।

Purport

The act of chapter seven, given here in a single verse. The whole of that chapter's two hundred verses sits behind this one line.

ततः पञ्चपुरेष्वत्र स्थापिता पञ्च देवताः ।
मञ्जुश्रीयमिदं चैत्यमनेन च महत्कृतम् ॥ ९.२० ॥

tataḥ pañcapureṣvatra sthāpitā pañca devatāḥ ।
mañjuśrīyamidaṁ caityamanena ca mahatkṛtam ॥ 9.20 ॥

English

Then the five deities were established here in the five cities,
and this caitya of Mañjuśrī too was made great by him.

नेपाली

त्यसपछि यहाँ पाँच पुरमा पाँच देवता प्रतिष्ठापित भए,
र मञ्जुश्रीको यो चैत्य पनि उहाँद्वारा महान् बनाइयो।

Purport

The five puras: Vāyupura, Vahnipura, Nāgapura, Vasupura and Śāntipura, set into the hill at the end of chapter seven.

एवं कृत्वात्र कार्याणि सर्वाणि स महामतिः ।
बोधिसत्त्वो महाभिज्ञः प्रचचार जगद्धिते ॥ ९.२१ ॥

evaṁ kṛtvātra kāryāṇi sarvāṇi sa mahāmatiḥ ।
bodhisattvo mahābhijñaḥ pracacāra jagaddhite ॥ 9.21 ॥

English

Having thus accomplished all that was to be done here, that one of great intellect,
a Bodhisattva of great knowledge, went about for the welfare of the world.

नेपाली

यसरी यहाँ सबै कार्य सम्पन्न गरेर, ती महामति,
महाभिज्ञ बोधिसत्त्व जगत्को हितका लागि विचरण गरे।

Purport

The summary of chapter seven ends. What follows is the summary of chapter eight, and it is what earns him the second name.

ततश्चात्र महोत्पातं शमीकृत्य समंततः ।
भद्रश्रीमङ्गलोत्साहं स शान्तश्रीः सदा व्यधात् ॥ ९.२२ ॥

tataścātra mahotpātaṁ śamīkṛtya samaṁtataḥ ।
bhadraśrīmaṅgalotsāhaṁ sa śāntaśrīḥ sadā vyadhāt ॥ 9.22 ॥

English

Then, having quieted the great calamity here on every side,
that Śāntaśrī brought about glory, blessing and good cheer always.

नेपाली

त्यसपछि यहाँ चारैतिर महान् उत्पात शान्त पारेर,
ती शान्तश्रीले सधैँ भद्रश्री, मङ्गल र उत्साह गराए।

Purport

The fire, plague and calamity of chapter eight. The verb is the important one: he quieted them, śamīkṛtya.

ततश्चासौ महाभिज्ञो दुर्वृष्टि परिवर्त्तते ।
नागराजान् समाराध्य सुवृष्टिं समचारयत् ॥ ९.२३ ॥

tataścāsau mahābhijño durvṛṣṭi parivarttate ।
nāgarājān samārādhya suvṛṣṭiṁ samacārayat ॥ 9.23 ॥

English

Then that one of great knowledge, when bad rain prevailed,
propitiated the Nāga kings and brought about good rain.

नेपाली

त्यसपछि ती महाभिज्ञले दुर्वृष्टि चलिरहेको बेला,
नागराजहरूको आराधना गरी सुवृष्टि गराए।

Purport

The rain rite of chapter eight, the nāga maṇḍala and the painted cloth, all compressed into one line.

एवं स त्रिगुणाभिज्ञो महोत्पात प्रशान्तिकृत् ।
शुभंकरः सदा तेन शान्तिकर इति स्मृतः ॥ ९.२४ ॥

evaṁ sa triguṇābhijño mahotpāta praśāntikṛt ।
śubhaṁkaraḥ sadā tena śāntikara iti smṛtaḥ ॥ 9.24 ॥

English

Thus he, of the threefold higher knowledge, the quieter of great calamity,
always a maker of good; and therefore he is remembered as Shantikar.

नेपाली

यसरी उहाँ त्रिगुण अभिज्ञायुक्त, महोत्पातको शान्तिकर्ता,
सधैँ शुभंकर; त्यसैले उहाँ शान्तिकर भनी स्मरण गरिन्छन्।

Purport

The second etymology, and the answer to Maitreya's question. Shantikar means maker of peace, and he is called it because he made peace: he stopped the calamity. Śāntaśrī was what his senses looked like; Shantikar is what his hands did. The poem gives him the working name only after he has done the work.

ईदृग्मन्त्री महाभिज्ञो वज्राचार्यो महामतिः ।
समृद्धिसिद्धिसंपन्नो न भूता न भविष्यति ॥ ९.२५ ॥

īdṛgmantrī mahābhijño vajrācāryo mahāmatiḥ ।
samṛddhisiddhisaṁpanno na bhūtā na bhaviṣyati ॥ 9.25 ॥

English

Such a knower of mantras, of great higher knowledge, a vajra teacher of great intellect,
endowed with prosperity and accomplishment, there has not been, nor shall there be.

नेपाली

यस्ता मन्त्रज्ञ, महाभिज्ञ, महामति वज्राचार्य,
समृद्धि र सिद्धिले सम्पन्न, न भएका छन्, न हुनेछन्।

Purport

Not before and not again. It is the strongest thing this poem says about any human being, and it is said about a man who covered a light with a stone and got the rain back.

एवं विधाय सर्वत्र निरुत्पातं शुभोत्सवम् ।
बोधिसत्त्वः स शान्तश्रीस्त्रैलोक्यमहितोऽभवत् ॥ ९.२६ ॥

evaṁ vidhāya sarvatra nirutpātaṁ śubhotsavam ।
bodhisattvaḥ sa śāntaśrīstrailokyamahito'bhavat ॥ 9.26 ॥

English

Having thus brought about freedom from calamity and good festivity everywhere,
that Bodhisattva Śāntaśrī became honoured in the three worlds.

नेपाली

यसरी सबैतिर निरुत्पात र शुभोत्सव गराएर,
ती बोधिसत्त्व शान्तश्री त्रैलोक्यमा सम्मानित भए।

Purport

The poem uses the first name again here. It will alternate between the two for the rest of the chapter, and both are correct.

एवमस्य महत्पुण्यं भद्रश्रीगुणसाधनम् ।
विज्ञाय शरणं गत्वा सेवितव्यं शुभार्थिभिः ॥ ९.२७ ॥

evamasya mahatpuṇyaṁ bhadraśrīguṇasādhanam ।
vijñāya śaraṇaṁ gatvā sevitavyaṁ śubhārthibhiḥ ॥ 9.27 ॥

English

Knowing his great merit, which accomplishes glory and virtue,
those who desire what is good should go to him for refuge and serve him.

नेपाली

भद्रश्री र गुण सिद्ध गर्ने उहाँको महान् पुण्य जानेर,
शुभ चाहनेहरूले उहाँको शरणमा गई सेवा गर्नुपर्छ।

Purport

The turn outward. A human teacher is now offered as an object of refuge, which the poem has done for Mañjudeva but for no one else.

यद्यस्य शरणं गत्वा श्रद्धया समुपाश्रिताः ।
यथाविधि समाराध्य भजेयुः सर्वदा मुदा ॥ ९.२८ ॥

yadyasya śaraṇaṁ gatvā śraddhayā samupāśritāḥ ।
yathāvidhi samārādhya bhajeyuḥ sarvadā mudā ॥ 9.28 ॥

English

Those who, going to him for refuge and drawing near with faith,
propitiate him according to the rule and worship him always in joy,

नेपाली

जो उहाँको शरणमा गई श्रद्धापूर्वक नजिक गएर,
विधिअनुसार आराधना गरी सधैँ हर्षपूर्वक भजन गर्छन्,

Purport

The conditional form the poem uses at the end of every teaching.

ते सर्वे विमलात्मानो निःक्लेशा विजितेन्द्रियाः ।
भद्रश्रीगुणसंपत्तिं सर्द्धिसिद्धिं समाययुः ॥ ९.२९ ॥

te sarve vimalātmāno niḥkleśā vijitendriyāḥ ।
bhadraśrīguṇasaṁpattiṁ sarddhisiddhiṁ samāyayuḥ ॥ 9.29 ॥

English

they all become stainless in self, free of defilement, their senses mastered,
and attain the wealth of glory and virtue, with power and accomplishment.

नेपाली

ती सबै निर्मल आत्मा, निःक्लेश, जितेन्द्रिय भई,
भद्रश्री र गुणको सम्पत्ति, ऋद्धि र सिद्धि प्राप्त गर्छन्।

Purport

The reward is his own qualities, which is how the poem treats every shrine associated with a person.

ये च तस्य सदा स्मृत्वा ध्यात्वापि च समाहिताः ।
नामापि च समुच्चार्य भजेयुः श्रद्धया सदा ॥ ९.३० ॥

ye ca tasya sadā smṛtvā dhyātvāpi ca samāhitāḥ ।
nāmāpi ca samuccārya bhajeyuḥ śraddhayā sadā ॥ 9.30 ॥

English

And those who, remembering and meditating upon him always with settled minds,
and even uttering his name, worship him with faith always,

नेपाली

र जो सधैँ समाहित चित्तले उहाँको स्मरण र ध्यान गरी,
नाम मात्र उच्चारण गरी पनि श्रद्धापूर्वक भजन गर्छन्,

Purport

Even uttering his name. The poem lowers the threshold to nothing at all, as it has in every chapter since the second.

तेऽपि सर्वे विकल्माषाः परिशुद्धत्रिमण्डलाः ।
तद्गुणश्रीसमापन्ना भवेयुर्बोधिचारिणः ॥ ९.३१ ॥

te'pi sarve vikalmāṣāḥ pariśuddhatrimaṇḍalāḥ ।
tadguṇaśrīsamāpannā bhaveyurbodhicāriṇaḥ ॥ 9.31 ॥

English

they too, free of stain, their three spheres wholly pure,
endowed with the glory of his virtues, become walkers of the path to awakening.

नेपाली

तिनीहरू पनि निष्कलंक, त्रिमण्डल पूर्ण शुद्ध भई,
उहाँका गुणको श्रीले सम्पन्न भई बोधिचारी हुन्छन्।

Purport

The same promise given for saying the name of a Buddha in chapter two, given here for saying the name of a man who lived in this valley.

इत्येवं तन्महत्पुण्यं विज्ञाय तद्गुणार्थिनः ।
तस्यैव शरणं गत्वा भजन्तु ते सदा मुदा ॥ ९.३२ ॥

ityevaṁ tanmahatpuṇyaṁ vijñāya tadguṇārthinaḥ ।
tasyaiva śaraṇaṁ gatvā bhajantu te sadā mudā ॥ 9.32 ॥

English

Knowing thus his great merit, those who desire his virtues,
let them go to him alone for refuge and worship him always in joy.

नेपाली

यसरी उहाँको महान् पुण्य जानेर, उहाँका गुण चाहनेहरूले,
उहाँकै शरणमा गई सधैँ हर्षपूर्वक भजन गरून्।

Purport

The instruction closes the first half of the chapter. The second half is what happened afterwards.

इत्यादिष्टं मुनीन्द्रेण सर्वेऽपि ते सभाश्रिताः ।
लोकास्तथेति विज्ञप्य प्राभ्यनन्दन् प्रबोधिताः ॥ ९.३३ ॥

ityādiṣṭaṁ munīndreṇa sarve'pi te sabhāśritāḥ ।
lokāstatheti vijñapya prābhyanandan prabodhitāḥ ॥ 9.33 ॥

English

Thus instructed by the Lord of Sages, all those gathered in the assembly,
the people, saying so be it, rejoiced and were awakened.

नेपाली

मुनीन्द्रले यसरी उपदेश दिनुभएपछि, सभामा उपस्थित सबै,
'त्यस्तै होस्' भन्दै मानिसहरू आनन्दित भई प्रबुद्ध भए।

Purport

A closing formula in the middle of a chapter, which this poem uses when one story has ended and another is about to begin.

एवमसौ महासत्त्वो भद्रश्रीसद्गुणार्थभृत् ।
सर्वसत्त्वहितं कृत्वा संतस्थे सुचिरं तथा ॥ ९.३४ ॥

evamasau mahāsattvo bhadraśrīsadguṇārthabhṛt ।
sarvasattvahitaṁ kṛtvā saṁtasthe suciraṁ tathā ॥ 9.34 ॥

English

Thus that great being, bearer of glory and the good of true virtue,
doing good to all beings, remained so for a very long time.

नेपाली

यसरी ती महासत्त्व, भद्रश्री र सद्गुणका धारक,
सबै प्राणीको हित गर्दै धेरै लामो समयसम्म रहे।

Purport

A very long time. The poem is about to show two generations of kings passing while he stays.

ततः काले गते राजा वृद्धोऽभिजीर्णितेन्द्रियः ।
निःक्लेशो विरतभोगो ध्यात्वैव समचिन्तयत् ॥ ९.३५ ॥

tataḥ kāle gate rājā vṛddho'bhijīrṇitendriyaḥ ।
niḥkleśo viratabhogo dhyātvaiva samacintayat ॥ 9.35 ॥

English

Then, when time had passed, that king, grown old, his senses worn away,
free of defilement and done with enjoyments, meditated and reflected:

नेपाली

त्यसपछि समय बितेपछि, ती राजा वृद्ध भई, इन्द्रिय जीर्ण भई,
निःक्लेश र भोगबाट विरत भई, ध्यान गरी विचार गरे:

Purport

Guṇakāmadeva, the king of chapter eight who let his country fall apart and then put it back together. He is old now, and he thinks the same thoughts Pracaṇḍadeva thought in chapter seven.

अहं वृद्धोऽतिजीर्णाङ्गः स्थास्याम्येवं कियच्चिरम् ।
अवश्यं दैवयोगेन यास्यामि मरणं ध्रुवम् ॥ ९.३६ ॥

ahaṁ vṛddho'tijīrṇāṅgaḥ sthāsyāmyevaṁ kiyacciram ।
avaśyaṁ daivayogena yāsyāmi maraṇaṁ dhruvam ॥ 9.36 ॥

English

I am old, my limbs much worn; how long shall I remain thus?
By the working of fate I shall surely and inevitably go to my death.

नेपाली

म वृद्ध भएँ, अङ्ग अत्यन्त जीर्ण भयो; कति समय यसरी बसूँ?
दैवयोगले म निश्चय नै अवश्य मृत्युमा जानेछु।

Purport

The same reflection Pracaṇḍadeva made in chapter seven, in nearly the same words. The poem is deliberately rhyming the two kings.

तदत्राहं स्वपुत्राय यूने लोकानुपालने ।
साभिषेकमिदं राज्यं दातुमर्हामि साम्प्रतम् ॥ ९.३७ ॥

tadatrāhaṁ svaputrāya yūne lokānupālane ।
sābhiṣekamidaṁ rājyaṁ dātumarhāmi sāmpratam ॥ 9.37 ॥

English

So now I ought to give this kingdom, with consecration,
to my young son, for the protection of the people.

नेपाली

त्यसैले अब मैले जनताको पालनका लागि यो राज्य,
अभिषेकसहित आफ्नो युवा पुत्रलाई दिनुपर्छ।

Purport

For the protection of the people. He states the purpose of the throne before handing it over, which is the lesson chapter eight beat into him.

इति ध्यात्वा स भूपालो नरेन्द्रदेवमात्मजम् ।
अभिषिंच्य नृपं कृत्वा बोधयन्नेवमन्वशात् ॥ ९.३८ ॥

iti dhyātvā sa bhūpālo narendradevamātmajam ।
abhiṣiṁcya nṛpaṁ kṛtvā bodhayannevamanvaśāt ॥ 9.38 ॥

English

Having so reflected, that lord of the earth consecrated his own son
Narendradeva, made him king, and instructed him thus, awakening him:

नेपाली

यसरी विचार गरी, ती भूपालले आफ्नै पुत्र नरेन्द्रदेवलाई
अभिषेक गरी राजा बनाई, प्रबोधित गर्दै यस्तो उपदेश दिए:

Purport

Narendradeva is another real name in Nepali history. The poem is again anchoring itself to the valley's actual king lists.

राजन् पुत्र समाधाय धर्मनीत्या समाचरन् ।
त्रिरत्नभजनं कृत्वा संचरस्व सदा शुभे ॥ ९.३९ ॥

rājan putra samādhāya dharmanītyā samācaran ।
triratnabhajanaṁ kṛtvā saṁcarasva sadā śubhe ॥ 9.39 ॥

English

My son, being king, compose yourself and act by the policy of Dharma;
worship the Three Jewels and move always in what is good.

नेपाली

हे पुत्र, राजा भएर समाहित भई धर्मनीतिले आचरण गर;
त्रिरत्नको भजन गरी सधैँ शुभमा प्रवृत्त होऊ।

Purport

His whole instruction is three verses long. In chapter seven Pracaṇḍadeva gave his son the ten unwholesome acts to avoid; this king, who learned the hard way, gives him the policy of Dharma and nothing else.

अद्यारभ्यासि सर्वेषां लोकानामधिपः प्रभुः ।
सर्वधर्मानुशास्ता च सर्वसत्त्वहितार्थभृत् ॥ ९.४० ॥

adyārabhyāsi sarveṣāṁ lokānāmadhipaḥ prabhuḥ ।
sarvadharmānuśāstā ca sarvasattvahitārthabhṛt ॥ 9.40 ॥

English

From today you are lord and master of all the people,
teacher of all Dharma, and bearer of the welfare of all beings.

नेपाली

आजदेखि तिमी सबै जनताका अधिपति र प्रभु हौ,
सर्वधर्मका अनुशास्ता, र सबै प्राणीको हितका धारक।

Purport

Almost word for word what Pracaṇḍadeva said to his son at verse 7.79. The poem repeats the formula because the office does not change.

तदत्र सकलान् लोकान् धर्मनीत्यानुपालयन् ।
त्रिरत्नभजनं कृत्वा संचरस्व सदा शुभे ॥ ९.४१ ॥

tadatra sakalān lokān dharmanītyānupālayan ।
triratnabhajanaṁ kṛtvā saṁcarasva sadā śubhe ॥ 9.41 ॥

English

So here, protecting all the people by the policy of Dharma,
worship the Three Jewels and move always in what is good.

नेपाली

त्यसैले यहाँ धर्मनीतिले सबै जनताको पालन गर्दै,
त्रिरत्नको भजन गरी सधैँ शुभमा प्रवृत्त होऊ।

Purport

He repeats verse 39 exactly. A man who has watched his own neglect bring a plague says the same sentence twice.

इत्यनुशास्य तं पुत्रं पिता स भवनिस्पृहः ।
सर्वपरिग्रहांस्त्यक्त्वा वनप्रस्थसमाश्रयत् ॥ ९.४२ ॥

ityanuśāsya taṁ putraṁ pitā sa bhavanispṛhaḥ ।
sarvaparigrahāṁstyaktvā vanaprasthasamāśrayat ॥ 9.42 ॥

English

Having so instructed his son, that father, without craving for existence,
abandoned all his possessions and took to a forest retreat.

नेपाली

यसरी आफ्ना पुत्रलाई उपदेश दिएर, ती पिता भवमा निस्पृह भई,
सबै परिग्रह त्यागेर वनप्रस्थ आश्रय लिए।

Purport

He does what Pracaṇḍadeva did in chapter seven, and the poem does not repeat chapter seven's complaint about it, because this man is old and at the end rather than in the middle of a working life.

तत्रस्थासौ महाभिज्ञः परिशुद्धत्रिमण्डलः ।
समाधिनिहितः स्वान्तः स चचार ब्रह्मसंवरम् ॥ ९.४३ ॥

tatrasthāsau mahābhijñaḥ pariśuddhatrimaṇḍalaḥ ।
samādhinihitaḥ svāntaḥ sa cacāra brahmasaṁvaram ॥ 9.43 ॥

English

Dwelling there, that one of great knowledge, his three spheres wholly pure,
his inmost self set in meditation, practised the vow of celibacy.

नेपाली

त्यहाँ बसेर, ती महाभिज्ञ, त्रिमण्डल पूर्ण शुद्ध भई,
अन्तःकरण समाधिमा लगाएर ब्रह्मसंवर आचरण गरे।

Purport

Chapter seven had a man leave the forest because solitude produced nothing for anybody. This one goes into it at the end of a completed life, which the poem treats differently.

ततः काले गते मृत्युसमये स समाहितः ।
त्रिरत्नं स स्मरंस्त्यक्त्वा देहं ययौ सुखावतीम् ॥ ९.४४ ॥

tataḥ kāle gate mṛtyusamaye sa samāhitaḥ ।
triratnaṁ sa smaraṁstyaktvā dehaṁ yayau sukhāvatīm ॥ 9.44 ॥

English

Then, when time had passed, at the moment of death, with a settled mind,
remembering the Three Jewels, he left his body and went to Sukhāvatī.

नेपाली

त्यसपछि समय बितेपछि, मृत्युको समयमा समाहित भई,
त्रिरत्नको स्मरण गर्दै शरीर त्यागेर सुखावती गए।

Purport

Sukhāvatī, the Land of Bliss, named only twice before in the whole poem. The king who was reviled at verse 8.55 as a thing to be got rid of like a venomous snake dies remembering the Three Jewels and goes to a pure land.

ततः स नृपती राजा नरेन्द्रदेव इन्द्रवत् ।
संबोधयन् प्रयत्नेन सर्वान् लोकानपालयत् ॥ ९.४५ ॥

tataḥ sa nṛpatī rājā narendradeva indravat ।
saṁbodhayan prayatnena sarvān lokānapālayat ॥ 9.45 ॥

English

Then that king, Narendradeva, like Indra,
awakening all the people with diligence, protected them.

नेपाली

त्यसपछि ती नृपति राजा नरेन्द्रदेव इन्द्रझैँ,
यत्नपूर्वक सबै जनतालाई प्रबोधित गर्दै पालन गरे।

Purport

The son does from the start what the father had to be taught. The poem gives him twenty verses and not one complaint.

सोऽपि राजा विशुद्धात्मा सद्धर्म्मगुणलालसः ।
शान्तिकरं तमाचार्यं समेत्य शरणं ययौ ॥ ९.४६ ॥

so'pi rājā viśuddhātmā saddharmmaguṇalālasaḥ ।
śāntikaraṁ tamācāryaṁ sametya śaraṇaṁ yayau ॥ 9.46 ॥

English

That king too, pure in self, longing for the virtue of the true Dharma,
came to that teacher Shantikar and went to him for refuge.

नेपाली

ती राजा पनि विशुद्ध आत्मा, सद्धर्मको गुणका अभिलाषी भई,
ती आचार्य शान्तिकरकहाँ गई शरणमा गए।

Purport

Shantikar is still alive and still on the hill. He has now been teacher to a king, to that king's son, and will outlast both.

तत्र स समुपाश्रित्य शास्तुराज्ञां शिरोवहन् ।
त्रिरत्नभजनं कृत्वा प्राचरत्सर्वदा शुभे ॥ ९.४७ ॥

tatra sa samupāśritya śāsturājñāṁ śirovahan ।
triratnabhajanaṁ kṛtvā prācaratsarvadā śubhe ॥ 9.47 ॥

English

Taking refuge there and bearing the teacher's command upon his head,
he worshipped the Three Jewels and moved always in what is good.

नेपाली

त्यहाँ आश्रय लिएर, शास्ताको आज्ञा शिरमा राखेर,
त्रिरत्नको भजन गरी सधैँ शुभमा प्रवृत्त भए।

Purport

The formula used of his father in chapter eight, used here without any of the drama that preceded it there.

सदा सर्वेषु तीर्थेषु स्नानं कृत्वा यथाविधि ।
पितृभ्यः प्रददौ पिण्डमर्थिभ्योऽपि यथेप्सितम् ॥ ९.४८ ॥

sadā sarveṣu tīrtheṣu snānaṁ kṛtvā yathāvidhi ।
pitṛbhyaḥ pradadau piṇḍamarthibhyo'pi yathepsitam ॥ 9.48 ॥

English

Bathing always at all the fords according to the rule,
he gave the rice-ball to his ancestors and to those who asked as they wished.

नेपाली

सबै तीर्थमा सधैँ विधिअनुसार स्नान गरी,
उनले पितृहरूलाई पिण्ड र माग्नेहरूलाई इच्छाअनुसार दिए।

Purport

Piṇḍa, the rice-ball offered to the dead, is a Hindu rite and is still performed on the Bagmati's banks. A Buddhist king is described doing it without comment, as in chapters four and five.

तथाष्टौ वीतरागांश्च क्षेत्रलोकाधिपानपि ।
यथाविधि समाराध्य समार्चयत्स पर्वसु ॥ ९.४९ ॥

tathāṣṭau vītarāgāṁśca kṣetralokādhipānapi ।
yathāvidhi samārādhya samārcayatsa parvasu ॥ 9.49 ॥

English

So too the eight Vītarāgas, and the guardians of field and world,
he propitiated according to the rule and worshipped at the festivals.

नेपाली

त्यसरी नै आठ वीतराग र क्षेत्र तथा लोकका अधिपतिहरूको
विधिअनुसार आराधना गरी पर्वहरूमा पूजा गरे।

Purport

At the festivals, which means on the calendar rather than at will. His worship is an institution.

तथा च श्रीमहादेवीं खगाननां यथाविधि ।
समाराध्य समभ्यर्च्य महोत्साहैर्मुदाभजत् ॥ ९.५० ॥

tathā ca śrīmahādevīṁ khagānanāṁ yathāvidhi ।
samārādhya samabhyarcya mahotsāhairmudābhajat ॥ 9.50 ॥

English

And so too the glorious great goddess Khagānanā, according to the rule,
he propitiated and worshipped joyfully with great enthusiasm.

नेपाली

र त्यसरी नै श्री महादेवी खगाननाको विधिअनुसार
आराधना गरी महोत्साहका साथ हर्षपूर्वक भजन गरे।

Purport

Guhyeśvarī. The circuit that follows is the same one his father made in chapter eight, shrine for shrine.

तथा मञ्जुश्रियश्चैत्ये पुच्छाग्रेऽस्मिन्नुपाश्रयत् ।
यथाविधि समाराध्य समभ्यर्च्याभजत्सदा ॥ ९.५१ ॥

tathā mañjuśriyaścaitye pucchāgre'sminnupāśrayat ।
yathāvidhi samārādhya samabhyarcyābhajatsadā ॥ 9.51 ॥

English

So too at the caitya of Mañjuśrī, and at this Pucchāgra, he took refuge,
and propitiating them according to the rule, worshipped them always.

नेपाली

त्यसरी नै मञ्जुश्रीको चैत्य र यो पुच्छाग्रमा आश्रय लिई,
विधिअनुसार आराधना गरी सधैँ पूजा गरे।

Purport

Pucchāgra, the caitya at the tail end of the ridge that Shantikar covered along with the great stupa in chapter seven.

तथा वायुपुरे वायुदेवताः सगणा अपि ।
यथाविधि समाराध्य समभ्यर्च्याभजत्सदा ॥ ९.५२ ॥

tathā vāyupure vāyudevatāḥ sagaṇā api ।
yathāvidhi samārādhya samabhyarcyābhajatsadā ॥ 9.52 ॥

English

So too in Vāyupura the deity of wind with his host,
he propitiated according to the rule and worshipped always.

नेपाली

त्यसरी नै वायुपुरमा गणसहित वायुदेवताको
विधिअनुसार आराधना गरी सधैँ पूजा गरे।

Purport

The five puras are now named one per verse, in the order Shantikar set them. This is the longest and slowest account of the circuit in the poem.

तथा वह्निपुरे वह्निदेवताः सगणा अपि ।
यथाविधि समाराध्य समभ्यर्च्याभजत्सदा ॥ ९.५३ ॥

tathā vahnipure vahnidevatāḥ sagaṇā api ।
yathāvidhi samārādhya samabhyarcyābhajatsadā ॥ 9.53 ॥

English

So too in Vahnipura the deity of fire with his host,
he propitiated according to the rule and worshipped always.

नेपाली

त्यसरी नै वह्निपुरमा गणसहित वह्निदेवताको
विधिअनुसार आराधना गरी सधैँ पूजा गरे।

Purport

The verse repeats the one before it with a single word changed. In a chanted text this is the sound of a man walking from one chamber to the next.

तथा नागपुरे नागदेवताः सगणा अपि ।
यथाविधि समाराध्य समभ्यर्च्याभजत्सदा ॥ ९.५४ ॥

tathā nāgapure nāgadevatāḥ sagaṇā api ।
yathāvidhi samārādhya samabhyarcyābhajatsadā ॥ 9.54 ॥

English

So too in Nāgapura the Nāga deities with their host,
he propitiated according to the rule and worshipped always.

नेपाली

त्यसरी नै नागपुरमा गणसहित नागदेवताहरूको
विधिअनुसार आराधना गरी सधैँ पूजा गरे।

Purport

Nāgapura, where the painted cloth of the serpent kings was sealed away at the end of chapter eight. It is still there while he worships.

तथा वसुपुरे देवीं वसुन्धरां समण्डलाम् ।
यथाविधि समाराध्य समभ्यर्च्य सदाभजत् ॥ ९.५५ ॥

tathā vasupure devīṁ vasundharāṁ samaṇḍalām ।
yathāvidhi samārādhya samabhyarcya sadābhajat ॥ 9.55 ॥

English

So too in Vasupura the goddess Vasundharā with her maṇḍala,
he propitiated according to the rule and worshipped always.

नेपाली

त्यसरी नै वसुपुरमा मण्डलसहित देवी वसुन्धराको
विधिअनुसार आराधना गरी सधैँ पूजा गरे।

Purport

Vasundharā, goddess of the earth and of wealth, still among the most worshipped deities in Newar households.

तथा शान्तिपुरे श्रीमत्सम्बरं सगणं जिनम् ।
यथाविधि समाराध्य समभ्यर्च्य सदाभजत् ॥ ९.५६ ॥

tathā śāntipure śrīmatsambaraṁ sagaṇaṁ jinam ।
yathāvidhi samārādhya samabhyarcya sadābhajat ॥ 9.56 ॥

English

So too in Śāntipura the glorious Jina Saṁvara with his host,
he propitiated according to the rule and worshipped always.

नेपाली

त्यसरी नै शान्तिपुरमा गणसहित श्रीमान् जिन सम्बरको
विधिअनुसार आराधना गरी सधैँ पूजा गरे।

Purport

Śāntipura last, as always. What is inside it will be the subject of the end of this chapter.

तथा तस्य धर्मधातोः स नरेन्द्रः समुपाश्रितः ।
यथाविधि समाराध्य प्राभजत्सर्वदार्चयन् ॥ ९.५७ ॥

tathā tasya dharmadhātoḥ sa narendraḥ samupāśritaḥ ।
yathāvidhi samārādhya prābhajatsarvadārcayan ॥ 9.57 ॥

English

So too that king took refuge in that Dharmadhātu,
and propitiating it according to the rule, worshipped and honoured it always.

नेपाली

त्यसरी नै ती नरेन्द्रले त्यो धर्मधातुको आश्रय लिई,
विधिअनुसार आराधना गरी सधैँ पूजा र भजन गरे।

Purport

The great stupa comes last in his round, which is unusual. In every other account it comes first.

एवं स नृपती राजा सद्धर्मगुणलालसः ।
त्रिरत्नभजनं कृत्वा संप्राचरत्सदा शुभे ॥ ९.५८ ॥

evaṁ sa nṛpatī rājā saddharmaguṇalālasaḥ ।
triratnabhajanaṁ kṛtvā saṁprācaratsadā śubhe ॥ 9.58 ॥

English

Thus that king, longing for the virtue of the true Dharma,
worshipped the Three Jewels and moved always in what is good.

नेपाली

यसरी ती नृपतिराजा सद्धर्मको गुणका अभिलाषी भई,
त्रिरत्नको भजन गरी सधैँ शुभमा प्रवृत्त भए।

Purport

The circuit closes and the poem turns to what he made his people do.

एवं स नृप एतेषु तीर्थयात्रादिकर्मसु ।
बोधयित्वा प्रयत्नेन सर्वान् लोकान् यया जयत् ॥ ९.५९ ॥

evaṁ sa nṛpa eteṣu tīrthayātrādikarmasu ।
bodhayitvā prayatnena sarvān lokān yayā jayat ॥ 9.59 ॥

English

Thus that king, in these pilgrimages and other observances,
awakening all the people with diligence, prevailed.

नेपाली

यसरी ती नृपले यी तीर्थयात्रा आदि कर्महरूमा,
यत्नपूर्वक सबै जनतालाई प्रबोधित गर्दै सफल भए।

Purport

The causative work that chapter eight said was a king's real job. He does it without having to be told.

तथा सर्वेऽपि ते लोका धृत्वा नृपानुशासनम् ।
एतेषु तीर्थयात्रादिकर्मसु संप्रचेरिरे ॥ ९.६० ॥

tathā sarve'pi te lokā dhṛtvā nṛpānuśāsanam ।
eteṣu tīrthayātrādikarmasu saṁpracerire ॥ 9.60 ॥

English

And so too all those people, holding the king's instruction,
went about in these pilgrimages and other observances.

नेपाली

र त्यसरी नै ती सबै मानिसले राजाको अनुशासन धारण गरी,
यी तीर्थयात्रा आदि कर्महरूमा प्रवृत्त भए।

Purport

Following the conduct of the king, the phrase chapter eight used for the collapse and for the recovery alike.

तथाष्टौ वीतरागांश्च देवीं खगाननामपि ।
पञ्चैता देवताश्चापि चैत्यं मञ्जुश्रियोऽपि च ॥ ९.६१ ॥

tathāṣṭau vītarāgāṁśca devīṁ khagānanāmapi ।
pañcaitā devatāścāpi caityaṁ mañjuśriyo'pi ca ॥ 9.61 ॥

English

So too the eight Vītarāgas, and the goddess Khagānanā,
and these five deities, and the caitya of Mañjuśrī,

नेपाली

त्यसरी नै आठ वीतराग, र देवी खगानना,
र यी पाँच देवता, र मञ्जुश्रीको चैत्य पनि,

Purport

The whole population now making the circuit their king made. The poem lists it again to show that.

जगदीशं जगन्नाथं धर्मधातुं जिनालयम् ।
यथाविधि समभ्यर्च्य प्राभजन्त सदा मुदा ॥ ९.६२ ॥

jagadīśaṁ jagannāthaṁ dharmadhātuṁ jinālayam ।
yathāvidhi samabhyarcya prābhajanta sadā mudā ॥ 9.62 ॥

English

and the Dharmadhātu, the abode of the Jina, lord and protector of the world,
they worshipped according to the rule and honoured always in joy.

नेपाली

र जगदीश जगन्नाथ धर्मधातु जिनालयको,
विधिअनुसार पूजा गरी सधैँ हर्षपूर्वक भजन गरे।

Purport

The stupa last again, matching the king's own order.

एतद्धर्मानुभावेन सर्वदात्र सुमङ्गलम् ।
निरुत्पातं महोत्साहं प्रावर्त्तत समन्ततः ॥ ९.६३ ॥

etaddharmānubhāvena sarvadātra sumaṅgalam ।
nirutpātaṁ mahotsāhaṁ prāvarttata samantataḥ ॥ 9.63 ॥

English

By the power of that Dharma, good blessing was here always,
and freedom from calamity and great festivity prevailed on every side.

नेपाली

त्यो धर्मको प्रभावले यहाँ सधैँ सुमङ्गल भयो,
र निरुत्पात र महोत्साह चारैतिर चल्यो।

Purport

The three promises of chapter one, held without interruption for a whole reign. This is what chapter eight was trying to restore.

एवं स नृपती राजा नरेन्द्र देव आत्मनः ।
बोधिचर्याव्रतं धृत्वा संप्राचरज्जगद्धिते ॥ ९.६४ ॥

evaṁ sa nṛpatī rājā narendra deva ātmanaḥ ।
bodhicaryāvrataṁ dhṛtvā saṁprācarajjagaddhite ॥ 9.64 ॥

English

Thus that king Narendradeva, for his own part,
held the vow of Bodhi-conduct and went about for the welfare of the world.

नेपाली

यसरी ती नृपतिराजा नरेन्द्रदेवले आफ्नो तर्फबाट,
बोधिचर्याव्रत धारण गरी जगत्को हितमा लागे।

Purport

For his own part, meaning his own practice as distinct from what he organised for others. The poem keeps the two separate.

परानपि तथा सर्वान् लोकान् यत्नेन बोधयन् ।
बोधिमार्गे समायुज्य प्राचारयज्जगद्धिते ॥ ९.६५ ॥

parānapi tathā sarvān lokān yatnena bodhayan ।
bodhimārge samāyujya prācārayajjagaddhite ॥ 9.65 ॥

English

And awakening all other people too with effort,
joining them to the path of awakening, he set them walking for the world's welfare.

नेपाली

र अन्य सबै मानिसलाई पनि यत्नपूर्वक प्रबोधित गर्दै,
बोधिमार्गमा जोडेर जगत्को हितमा हिँडाए।

Purport

Set them walking, the phrase given to Aśoka in chapter one and to every good king since.

एवं स इन्द्रवद्राजा बोधिसत्त्वो जगत्प्रभुः ।
सर्वसत्त्वहितं कृत्वा तस्थौ चिरं शुभे रमन् ॥ ९.६६ ॥

evaṁ sa indravadrājā bodhisattvo jagatprabhuḥ ।
sarvasattvahitaṁ kṛtvā tasthau ciraṁ śubhe raman ॥ 9.66 ॥

English

Thus that king, like Indra, a Bodhisattva and lord of the world,
doing good to all beings, remained long, delighting in what is good.

नेपाली

यसरी ती इन्द्रझैँ राजा, बोधिसत्त्व, जगत्प्रभु,
सबै प्राणीको हित गर्दै शुभमा रमाउँदै धेरै समय रहे।

Purport

His reign ends here without a death scene. The poem has finished with kings and turns to the man who outlasted them.

ततः श्रीमान् स आचार्यः शान्तिकरो महर्द्धिकः ।
कृतकृत्यः प्रवृद्धोऽपि निर्वातुं नाभिवाञ्छति ॥ ९.६७ ॥

tataḥ śrīmān sa ācāryaḥ śāntikaro maharddhikaḥ ।
kṛtakṛtyaḥ pravṛddho'pi nirvātuṁ nābhivāñchati ॥ 9.67 ॥

English

Then that glorious teacher Shantikar, of great power,
his work accomplished and grown old, did not wish to enter final peace.

नेपाली

त्यसपछि ती श्रीमान् आचार्य शान्तिकर, महर्द्धिक,
कृतकृत्य र वृद्ध भए पनि, निर्वाणमा जान चाहेनन्।

Purport

Did not wish to. He is entitled to nirvāṇa and refuses it, and the next eight verses explain why. This is the passage the whole chapter has been walking towards.

सर्वसत्त्वहिताकांक्षी शान्तिपुराग्रताधसि ।
ध्यानागारे महोदारे योजनैकप्रमाणिके ॥ ९.६८ ॥

sarvasattvahitākāṁkṣī śāntipurāgratādhasi ।
dhyānāgāre mahodāre yojanaikapramāṇike ॥ 9.68 ॥

English

Desiring the welfare of all beings, below the front of Śāntipura,
in a great and lofty meditation chamber, a full yojana in measure,

नेपाली

सबै प्राणीको हित चाहँदै, शान्तिपुरको अगाडि तल,
एक योजना प्रमाणको महान् उदार ध्यानागारमा,

Purport

A yojana deep. Śāntipura is a real chamber on the north side of the Swayambhu stupa, sealed, entered by a stair, and opened only in drought. The poem is describing its inside, which almost nobody has seen.

आरोप्य श्रीमहोज्ज्वाले चिन्तामणि महाध्वजम् ।
स प्राज्ञः स महासत्त्वो बोधिसत्त्वो जिनात्मजः ॥ ९.६९ ॥

āropya śrīmahojjvāle cintāmaṇi mahādhvajam ।
sa prājñaḥ sa mahāsattvo bodhisattvo jinātmajaḥ ॥ 9.69 ॥

English

having raised up a great banner of the wish-fulfilling jewel, blazing with glory,
that wise one, that great being, that Bodhisattva, son of the Jina,

नेपाली

श्रीले महाउज्ज्वल चिन्तामणिको महाध्वजा फहराएर,
ती प्राज्ञ, महासत्त्व, बोधिसत्त्व, जिनपुत्र,

Purport

The cintāmaṇi banner. A wish-fulfilling jewel raised on a standard inside a sealed underground room, kept burning by a man who will not die.

समाधिधारणीविद्यायोगध्यानसमाहितः ।
सम्बोधिप्रणिधिं धृत्वा तस्थौ निश्चलमानसः ॥ ९.७० ॥

samādhidhāraṇīvidyāyogadhyānasamāhitaḥ ।
sambodhipraṇidhiṁ dhṛtvā tasthau niścalamānasaḥ ॥ 9.70 ॥

English

settled in concentration, dhāraṇī, spell, yoga and meditation,
holding the aspiration to perfect awakening, remained with an unmoving mind.

नेपाली

समाधि, धारणी, विद्या, योग र ध्यानमा समाहित भई,
सम्बोधिको प्रणिधान धारण गरी निश्चल चित्तले रहे।

Purport

Remained with an unmoving mind. The Sanskrit verb is in the past and the poem never gives him a death, which is the point of the next verse.

यदा सद्धर्म्महीनेऽत्र लोके पञ्चकषायिते ।
तदोत्थाय समाधेः स सद्धर्म्म देशयिष्यति ॥ ९.७१ ॥

yadā saddharmmahīne'tra loke pañcakaṣāyite ।
tadotthāya samādheḥ sa saddharmma deśayiṣyati ॥ 9.71 ॥

English

When here the true Dharma has failed and the world is stained with the five defilements,
then, rising from that concentration, he will teach the true Dharma.

नेपाली

जब यहाँ सद्धर्म क्षीण भई लोक पञ्चकषायले युक्त हुन्छ,
त्यस बेला समाधिबाट उठेर उहाँले सद्धर्मको उपदेश दिनुहुनेछ।

Purport

He will rise. The verb changes to the future here and stays there for five verses, which means that as this poem tells it Shantikar is not dead but waiting, and the waiting is still going on.

यदा यदात्र सत्मित्रः शास्त्रा विद्याधिपा न हि ।
तदा तदा न सन्मित्रः शास्त्राविद्याधिपोभवन् ॥ ९.७२ ॥

yadā yadātra satmitraḥ śāstrā vidyādhipā na hi ।
tadā tadā na sanmitraḥ śāstrāvidyādhipobhavan ॥ 9.72 ॥

English

Whenever here there is no true friend, no teacher, no master of knowledge,
then at that time he will become the true friend, the teacher and the master of knowledge.

नेपाली

जब-जब यहाँ सन्मित्र, शास्ता र विद्याधिप हुँदैनन्,
त्यस-त्यस बेला उहाँ नै सन्मित्र, शास्ता र विद्याधिप हुनुहुनेछ।

Purport

The manuscript is difficult here but the sense is clear and is the most touching thing in the chapter. He is holding himself in reserve against a time when the valley has nobody left to teach it.

सर्वान्लोकान् प्रयत्नेन निवार्य पापमार्गतः ।
बोधिमार्गे प्रतिष्ठाप्य चारयिष्यति सद्धर्मे ॥ ९.७३ ॥

sarvānlokān prayatnena nivārya pāpamārgataḥ ।
bodhimārge pratiṣṭhāpya cārayiṣyati saddharme ॥ 9.73 ॥

English

Turning all the people back from the path of sin with effort,
and establishing them on the path of awakening, he will set them walking in the true Dharma.

नेपाली

सबै जनतालाई यत्नपूर्वक पापमार्गबाट फर्काएर,
बोधिमार्गमा प्रतिष्ठित गरी सद्धर्ममा हिँडाउनुहुनेछ।

Purport

Exactly what he did for Guṇakāmadeva in chapter eight, promised again for whoever comes next.

एवं ध्यात्वा स आचार्यः शान्तिकरः समाधिभृत् ।
सर्वसत्त्वहितार्थेन तस्थौ योगसमाहितः ॥ ९.७४ ॥

evaṁ dhyātvā sa ācāryaḥ śāntikaraḥ samādhibhṛt ।
sarvasattvahitārthena tasthau yogasamāhitaḥ ॥ 9.74 ॥

English

Having thought thus, that teacher Shantikar, holder of concentration,
for the welfare of all beings remained settled in yoga.

नेपाली

यसरी विचार गरी, ती आचार्य शान्तिकर, समाधिधारक,
सबै प्राणीको हितका लागि योगमा समाहित भई रहे।

Purport

The last time the poem shows him moving. He sits down, and the door of Śāntipura closes on him.

एवं स त्रिगुणाचार्यः सर्वसत्त्वहितार्थभृत् ।
बोधिसत्त्वमहाभिज्ञ तिष्ठ तत्र जगद्धित ॥ ९.७५ ॥

evaṁ sa triguṇācāryaḥ sarvasattvahitārthabhṛt ।
bodhisattvamahābhijña tiṣṭha tatra jagaddhita ॥ 9.75 ॥

English

Thus that teacher of the threefold virtue, bearer of the welfare of all beings,
a Bodhisattva of great knowledge, remains there for the world's good.

नेपाली

यसरी ती त्रिगुणाचार्य, सबै प्राणीको हितका धारक,
महाभिज्ञ बोधिसत्त्व, जगत्को हितका लागि त्यहीँ रहनुहुन्छ।

Purport

Remains, in the present tense. The Buddha is speaking of him as someone currently sitting under that hill, and the tense is not an accident.

ये तस्य शरणं गत्वा स्मृत्वा ध्यात्वा समादरात् ।
नामापि च समुच्चार्य भजन्ति श्रद्धया सदा ॥ ९.७६ ॥

ye tasya śaraṇaṁ gatvā smṛtvā dhyātvā samādarāt ।
nāmāpi ca samuccārya bhajanti śraddhayā sadā ॥ 9.76 ॥

English

Those who go to him for refuge, remembering and meditating upon him with reverence,
and even uttering his name, worship him always with faith,

नेपाली

जो उहाँको शरणमा गई, आदरपूर्वक स्मरण र ध्यान गरी,
नाम मात्र उच्चारण गरी पनि सधैँ श्रद्धाले भजन गर्छन्,

Purport

The offer repeated from verse 30, now that we know what he is doing in there.

तेऽपि सर्वे महाभिज्ञा बोधिसत्त्वा विचक्षणाः ।
भद्रश्रीगुणसंपन्ना भविष्यन्ति सदा भवे ॥ ९.७७ ॥

te'pi sarve mahābhijñā bodhisattvā vicakṣaṇāḥ ।
bhadraśrīguṇasaṁpannā bhaviṣyanti sadā bhave ॥ 9.77 ॥

English

they too, all of them, of great knowledge, Bodhisattvas and discerning,
endowed with glory and virtue, shall be so in every life.

नेपाली

तिनीहरू पनि सबै महाभिज्ञ, बोधिसत्त्व, विचक्षण,
भद्रश्री र गुणले सम्पन्न, हरेक जन्ममा हुनेछन्।

Purport

The reward is his own qualities: knowledge, discernment, glory. He gives what he has.

ततस्ते विमलात्मानश्चतुर्ब्रह्मविहारिणः ।
बोधिचर्याव्रतं धृत्वा चरिष्यन्ति जगद्धिते ॥ ९.७८ ॥

tataste vimalātmānaścaturbrahmavihāriṇaḥ ।
bodhicaryāvrataṁ dhṛtvā cariṣyanti jagaddhite ॥ 9.78 ॥

English

Then, stainless in self, dwelling in the four Brahmavihāras,
holding the vow of Bodhi-conduct, they shall move for the welfare of the world.

नेपाली

त्यसपछि निर्मल आत्मा भई, चार ब्रह्मविहारमा विहार गर्दै,
बोधिचर्याव्रत धारण गरी जगत्को हितमा लाग्नेछन्।

Purport

The four brahmavihāras: kindness, compassion, joy in others' good fortune, and evenness of mind, named in all nine chapters.

ततस्ते बोधिसंभारं पूरयित्वा यथाक्रमम् ।
अर्हन्तो बोधिमासाद्य प्राप्स्यन्ति सौगतं पदम् ॥ ९.७९ ॥

tataste bodhisaṁbhāraṁ pūrayitvā yathākramam ।
arhanto bodhimāsādya prāpsyanti saugataṁ padam ॥ 9.79 ॥

English

Then, fulfilling the accumulations for awakening in due order,
as Arhats, attaining awakening, they shall reach the state of the Sugata.

नेपाली

त्यसपछि क्रमैसँग बोधिसम्भार पूरा गरी,
अर्हत भई, बोधि प्राप्त गरेर सौगत पद पाउनेछन्।

Purport

The destination named in the same words at the close of every chapter.

ये च तद्गुणमाहात्म्यं शृण्वन्ति श्रद्धया मुदा ।
तेऽपि तद्गुण संपत्ति संसिद्धिं समवाप्नुयुः ॥ ९.८० ॥

ye ca tadguṇamāhātmyaṁ śṛṇvanti śraddhayā mudā ।
te'pi tadguṇa saṁpatti saṁsiddhiṁ samavāpnuyuḥ ॥ 9.80 ॥

English

And those who hear the greatness of his qualities with faith and joy,
they too shall attain the full accomplishment of the wealth of those qualities.

नेपाली

र जसले श्रद्धा र हर्षले उहाँका गुणको माहात्म्य सुन्छन्,
तिनीहरूले पनि ती गुणसम्पत्तिको पूर्ण सिद्धि प्राप्त गर्नेछन्।

Purport

Hearing alone is enough. The poem lowers the threshold this far at the end of most of its chapters, and here it is describing the effect it hopes to have on its own reader.

इति विज्ञाय वाञ्छन्ति ये तस्य गुणसंपदम् ।
ते सद्गुणमाहात्म्यं श्रोतुमर्हति सादरम् ॥ ९.८१ ॥

iti vijñāya vāñchanti ye tasya guṇasaṁpadam ।
te sadguṇamāhātmyaṁ śrotumarhati sādaram ॥ 9.81 ॥

English

Knowing this, those who desire the wealth of his qualities
should hear the greatness of his true virtue with reverence.

नेपाली

यो जानेर, जसले उहाँका गुणको सम्पत्ति चाहन्छन्,
तिनीहरूले आदरपूर्वक उहाँको सद्गुणको माहात्म्य सुन्नुपर्छ।

Purport

The instruction that closes the chapter asks for nothing but attention.

इत्यादिष्टं मुनीन्द्रेण श्रुत्वा सर्वसभाश्रिताः ।
लोकास्तथेति संश्रुत्य प्राभ्यनन्दन् प्रबोधिताः ॥ ९.८२ ॥

ityādiṣṭaṁ munīndreṇa śrutvā sarvasabhāśritāḥ ।
lokāstatheti saṁśrutya prābhyanandan prabodhitāḥ ॥ 9.82 ॥

English

Thus instructed by the Lord of Sages, all those gathered in the assembly,
the people, hearing and saying so be it, rejoiced and were awakened.

नेपाली

मुनीन्द्रले यसरी उपदेश दिनुभएपछि, सभामा उपस्थित सबै,
'त्यस्तै होस्' भन्दै सुनेर मानिसहरू आनन्दित भई प्रबुद्ध भए।

Purport

The chapter closes as all nine have. Between the first verse and this one a question about a word has been answered twice over, two kings have lived and died, and a man has sealed himself under a hill with a jewelled banner to wait for an age that will need him.

इति श्रीमहाचार्यशान्तिकरगुणसंसिद्धिमाहात्म्यानुभावप्रकथनप्रवृत्तो नामाध्यायो नवमः ।

iti śrīmahācāryaśāntikaraguṇasaṁsiddhimāhātmyānubhāvaprakathanapravṛtto nāmādhyāyo navamaḥ ।

Thus ends the ninth chapter, called the telling of the greatness and power of the accomplished qualities of the glorious great teacher Shantikar.

यसरी श्री महाचार्य शान्तिकरका सिद्ध गुणहरूको माहात्म्य र प्रभावको कथन नामक नवौँ अध्याय समाप्त भयो।