Shantideva: Meaning, Mantra, Symbolism & Benefits in Tibetan Buddhism

Shantideva is the great Indian Buddhist master and bodhisattva — the beloved author of the Bodhicharyavatara (Guide to the Bodhisattva‘s Way of Life), a timeless manual on compassion, patience, and the perfection of wisdom. Practitioners and scholars alike revere Shantideva for his ability to condense the entire Mahayana path into practical, heart‑stirring verses that inspire the cultivation of bodhichitta (the mind of enlightenment). The main mantra associated with Shantideva is Om Ah Guru Shantideva Siddhi Hum, though many practitioners honour him primarily through the recitation of his famous ninth chapter on wisdom and the verses on patience and forgiveness.

Quick Facts About Shantideva

• Category: Mahasiddha / Bodhisattva / Philosopher / Poet

• Meaning: “Shantideva” — “God of Peace” (Śānti – peace, deva – deity or shining one)

• Mantra: OM AH GURU SHANTIDEVA SIDDHI HUM (or OM SHANTIDEVA HUM)

• Main Benefits: Cultivating bodhichitta (the enlightened mind), developing patience and forgiveness, purifying selfishness and anger, realising the emptiness of self and phenomena, and integrating the six perfections into daily life

Who Is Shantideva?

Shantideva (Sanskrit: शान्तिदेव; Tibetan: ཞི་བ་ལྷ།, Shiwa Lha, “God of Peace”; c. late 7th – early 8th century CE) is one of the most beloved figures in Mahayana Buddhism. He was an Indian Buddhist monk, scholar, and bodhisattva at the great monastic university of Nalanda. He is best known as the author of the Bodhicharyavatara (or Bodhisattvacharyavatara), a classic text on the bodhisattva path, still recited daily by monks and lay practitioners throughout the Tibetan Buddhist world.

Life and Legend

According to traditional accounts, Shantideva was born into a royal family in the Saurashtra region of western India (modern‑day Gujarat). Originally named Śāntivarman, he was a prince who, before his coronation, had a dream in which Manjushri (the Bodhisattva of Wisdom) appeared and told him to renounce the kingdom and dedicate himself to the Dharma. He fled the palace, leaving behind his family and royal duties, and went to Nalanda, where he received ordination from the abbot Jayadeva. At Nalanda, he was given the name Shantideva (“God of Peace”).

During his time at Nalanda, Shantideva did not appear to be a diligent student. His fellow monks observed him eating, sleeping, and wandering around, with no signs of scholarly activity or meditation. They believed he was lazy and unworthy of the monastic community. They decided to shame him by requesting that he recite a sutra before the entire assembly, expecting him to fail.

Shantideva asked, “Shall I recite a text that is already known, or something new?” The assembly, thinking to humiliate him, asked for a new text. Shantideva then ascended the throne and began to recite the Bodhicharyavatara, a text no one had ever heard. As he recited, he rose into the air, and when he reached the ninth chapter (on wisdom), his body disappeared entirely, though his voice continued to recite the profound verses on emptiness. The assembly was astonished and realised that Shantideva was not an ordinary monk but a fully realised bodhisattva.

After this event, Shantideva left Nalanda and travelled throughout India, composing other works such as the Sutrasamuccaya (Compendium of Sutras) and the Shikshasamuccaya (Compendium of Training). His teachings spread widely and became foundational for the Bodhisattvayana (the vehicle of the bodhisattva) in both India and Tibet.

The Bodhicharyavatara (Guide to the Bodhisattva’s Way of Life)

The Bodhicharyavatara is Shantideva‘s most important work, consisting of ten chapters:

1. The Excellence of Bodhichitta – Praising the mind of enlightenment and its benefits.

2. Confession of Negative Actions – Purifying the mind through confession and taking refuge.

3. Taking Hold of Bodhichitta – The rituals and vows of generating the mind of enlightenment.

4. Conscientiousness – The importance of diligence and guarding the mind.

5. Guarding Introspection – The practice of mindful awareness (samprajanya).

6. The Perfection of Patience (Kshanti) – Transforming anger and cultivating forgiveness.

7. The Perfection of Diligence (Virya) – Joyful effort in the path.

8. The Perfection of Meditation (Dhyana) – Calm abiding and the cultivation of equanimity.

9. The Perfection of Wisdom (Prajna) – The emptiness of self and phenomena (the Madhyamaka view).

10. Dedication – Dedicating the merit of the text to all sentient beings.

The text is known for its poetic beauty, psychological depth, and practical advice. The sixth chapter on patience, in particular, is widely recited to overcome anger: “Anger destroys all good qualities — patience is the supreme austerity.”

Philosophical Contributions

Shantideva is considered a master of the Madhyamaka (Middle Way) school, specifically the Prasangika (Consequentialist) sub‑school. In the ninth chapter, he presents a lucid argument for the emptiness of all phenomena (śūnyatā), refuting the existence of a self, external objects, and even the mind itself as ultimately real. He famously states:

“When there is no self, how can there be any perception of ‘I’ or ‘mine’? When even the self is not found, how can there be ‘others’?”

His teachings on the exchange of self and others (paratmasamata) are also central to Mahayana ethics. He argues that by imagining oneself in the place of another, one naturally develops compassion and the desire to relieve suffering. This practice is foundational to the cultivation of bodhichitta in the Tibetan Lamrim tradition.

In Tibet, Shantideva is considered the source of the conventional bodhichitta method (the sevenfold cause‑and‑effect instruction) and, through his ninth chapter, the ultimate bodhichitta realisation of emptiness. His works are studied in all four schools (Nyingma, Kagyu, Sakya, Gelug) and are a key part of the monastic curriculum, especially in the Gelug and Kagyu traditions.

Meaning and Symbolism of Shantideva

Spiritual Meaning

The name “Shantideva” means “God of Peace” (śānti – peace, deva – god, deity, or “shining one”). This name is profoundly appropriate for a master whose entire life and teachings are devoted to the cultivation of inner peace — the peace that comes from completely eliminating the self‑cherishing mind and replacing it with love and compassion.

Shantideva’s life story symbolises the power of hidden wisdom. While his fellow monks saw only a lazy, ignorant monk, he was in fact a fully realised bodhisattva. This teaches that appearances can be deceptive and that genuine realisation is often invisible to the untrained eye. It also warns against judging others based on superficial behaviour.

His disappearance during the recitation of the ninth chapter symbolises the beyond‑conceptual nature of ultimate truth. The wisdom that realises emptiness cannot be grasped by the ordinary mind; it is not a thing that can be pointed to or held. Even the bodhisattva who embodies this wisdom vanishes into the clear light of reality when that truth is expressed.

Iconography: How to Identify Shantideva

In Tibetan thangkas and statues, Shantideva is not as commonly depicted as some other Indian masters, but when represented, he is shown with specific features:

• Color: Golden yellow or white — representing the radiant, luminous nature of bodhichitta and wisdom.

• Faces: One face, with a peaceful, compassionate expression — often smiling gently, with eyes slightly downcast.

• Arms: Two arms.

• Attributes (varies by depiction):

  • Right hand often makes the gesture of teaching (vitarka mudra) , with thumb and index finger touching, representing the transmission of the Bodhicharyavatara and the Dharma.

  • Left hand holds a book – the Bodhicharyavatara or a Prajnaparamita sutra.

  • In some depictions, he holds a white water pot (a kundika) in his left hand, symbolising the purity of his vows and the cooling nectar of compassion.

• Posture: Seated in full lotus (vajrasana) on a lotus throne, sometimes on a lion throne (representing fearlessness in teaching).

• Attire: He wears the three monastic robes of a fully ordained monk (red and gold), with his right shoulder bared. He may wear the pandita hat of a great Indian scholar, though not always.

• Expression: Peaceful, with a subtle smile.

• Halo: Often a multi‑coloured rainbow aureole.

In some refuge field (tsog shing) thangkas, Shantideva appears among the Indian lineage masters in the Kadam or Gelug traditions, usually as one of the later masters after Nagarjuna, Asanga, and Vasubandhu. He is often placed near teachers associated with the Bodhicharyavatara lineage, such as the great Kadampa master Geshe Potowa and, in the Gelug school, Je Tsongkhapa.

A unique artistic motif: Shantideva ascending the throne – thangkas depicting him seated on the throne at Nalanda, holding a palm‑leaf manuscript, with rays of light emanating from his heart, symbolising his miraculous recitation of the Bodhicharyavatara before the assembly. In the background, the monks of Nalanda are shown in astonishment, some bowing in reverence.

Another motif: Shantideva vanishing into light – thangkas showing his physical body dissolving into rainbow light while his voice continues from an empty throne, representing the ninth chapter’s teaching on emptiness.

Mantra of Shantideva

The mantra of Shantideva (common in Tibetan Buddhist traditions) is:

OM AH GURU SHANTIDEVA SIDDHI HUM

A shorter form: OM SHANTIDEVA HUM

• OM – the blessing of enlightened body.

• AH – the blessing of enlightened speech.

• GURU – the spiritual teacher.

• SHANTIDEVA – his name, invoking the “God of Peace”.

• SIDDHI – all mundane and supramundane spiritual accomplishments.

• HUM – the seed of enlightened mind, sealing the mantra.

Important note: Shantideva is a great master and bodhisattva, not a secret yidam deity. His mantra is considered open for those with faith – no empowerment is required. However, receiving the oral transmission (lung) of the Bodhicharyavatara from a lama in the lineage of Atisha or Tsongkhapa is a traditional source of blessings. Many practitioners prefer to simply recite verses from his Bodhicharyavatara as their primary practice, especially chapter six (patience) or the ninth chapter (wisdom).

Benefits of Contemplating Shantideva’s Teachings

• Cultivates bodhichitta (the mind of enlightenment) – The primary benefit: generating the spontaneous, heartfelt wish to attain Buddhahood for the sake of all beings.

• Develops patience and forgiveness – Chapter six is the most powerful antidote to anger; reciting and reflecting on these verses can transform even deeply ingrained patterns of resentment.

• Purifies selfishness and self‑cherishing – The practice of exchanging self and others (the seventh chapter) directly attacks the root of suffering.

• Realises the emptiness of self and phenomena – The ninth chapter provides a systematic, yet poetic, introduction to the Madhyamaka view of ultimate truth.

• Integrates the six perfections into daily life – Each of the six chapters (four through nine) explains one perfection: generosity, ethics, patience, diligence, meditation, and wisdom.

• Protects from despair and burnout – Shantideva’s verses are uplifting and encouraging, reminding the practitioner that even the heaviest karma can be purified and that the path is joyful.

• Inspires both scholars and simple practitioners – The Bodhicharyavatara is accessible to beginners yet profound enough for advanced yogis.

How to Practice with Shantideva

Simple Daily Practice (Open to All)

A simple daily practice suitable for everyone (no empowerment required):

1. Preparation: Find a quiet place. Place an image or statue of Shantideva at eye level — preferably seated, holding a book, or simply an image of the Bodhicharyavatara text.

2. Refuge and Bodhichitta: “I take refuge in the Three Jewels. For the benefit of all sentient beings, I will practice the path to enlightenment.”

3. Visualisation (front): In the space before you, Shantideva sits on a lion throne, lotus, and moon disc. His body is golden yellow. His right hand is in the teaching mudra; his left holds a book – the Bodhicharyavatara. From his heart, a golden light radiates, entering your own heart and blessing you with the realisation of bodhichitta – the mind of love, compassion, and wisdom.

4. Mantra recitation: Recite OM AH GURU SHANTIDEVA SIDDHI HUM 21, 108, or more times. Feel each recitation invoking the blessings of Shantideva’s realisation, pacifying anger, strengthening patience, and igniting bodhichitta.

5. Recitation of verses (optional): Recite a few favourite verses from the Bodhicharyavatara. For example, from chapter six:
   “Whatever wholesome deeds,
   Such as venerating the Buddha and practising generosity,
   Have been performed throughout a thousand eons —
   One single flash of anger destroys them all.”

6. Dissolution: Shantideva melts into golden light and dissolves into you. Your body, speech, and mind become inseparable from his wisdom and compassion.

7. Dedication: “May all beings generate bodhichitta, overcome anger and selfishness, and quickly attain the state of enlightenment.”

Study and Contemplation

The best way to connect with Shantideva is to study and meditate on the Bodhicharyavatara. Many English translations exist (e.g., by the Padmakara Translation Group, by Stephen Batchelor, or by Vesna Wallace and B. Alan Wallace). It is recommended to:

• Read one chapter per week or one verse per day, and contemplate its meaning.

• Memorise key verses on patience, compassion, or emptiness, and repeat them throughout the day.

• Use the text as a manual for lojong (mind training) – the Tibetan tradition of using slogans to transform the mind.

The Practice of Exchanging Self and Others

A profound meditation derived from Shantideva’s eighth chapter is the practice of exchanging self and others (paratmasamata):

• Visualise a being who is suffering, or a person you find difficult.

• Imagine yourself as that being, feeling their pain and confusion.

• Then imagine that all your happiness, merit, and good qualities flow out of you and enter them, relieving their suffering.

• Finally, rest in the equanimity that sees no difference between self and other.

Offerings

Traditional offerings to Shantideva include:

• Golden or white offerings: yellow or white flowers, yellow candles, gold-coloured fruit, white silk.

• Books and texts – especially the Bodhicharyavatara, or any Mahayana sutra.

• Seven water bowls – the standard offering.

• Butter lamps or candles – representing the light of wisdom.

• Incense – especially sandalwood, juniper, or benzoin.

• Food offerings – rice, sweets, fruit.

Do You Need Initiation (Wang) to Practice Shantideva?

No. Shantideva is a great master and bodhisattva, not a secret yidam deity. Anyone can recite his mantra, visualise him in front, and study his Bodhicharyavatara without any empowerment. The text itself is considered an “open” teaching of the common Mahayana path. Receiving the oral transmission (lung) of the text from a lama is a source of blessings, but not a requirement for study or practice.

Shantideva in Tibetan Art

Shantideva appears in Tibetan thangkas as a golden‑skinned monk, often seated in full lotus on a lotus throne, holding a book and making the teaching mudra. In lineage thangkas, especially those of the Kadam and Gelug traditions, Shantideva is depicted among the later Indian masters who transmitted the bodhichitta teachings to Tibet. In refuge fields, he is sometimes placed near the “Vast Conduct” lineage (Asanga, Vasubandhu) because of his work on conventional bodhichitta, or near the “Profound View” lineage (Nagarjuna, Aryadeva) because of his ninth chapter on emptiness.

In thangkas of the Lojong (Mind Training) lineage, Shantideva is an important figure, as his Bodhicharyavatara is one of the root texts of that tradition. He is often depicted together with Atisha and the Kadampa geshes.

Statues of Shantideva are rare outside of large monastic libraries or philosophical colleges (shedra). When present, they show him in the seated meditation posture, holding a book, with a peaceful expression.

A unique artistic motif: Shantideva at Nalanda – thangkas depicting the famous scene of him ascending the throne at Nalanda, with monks and laypeople in the foreground, some looking astonished, others weeping with devotion. Above him, Manjushri and other bodhisattvas appear in the clouds, showering flowers. This scene is a powerful reminder that real wisdom often appears where it is least expected.

FAQ About Shantideva

Who was Shantideva?

Shantideva (late 7th – early 8th century CE) was an Indian Buddhist monk, scholar, and bodhisattva at Nalanda University. He is the author of the Bodhicharyavatara (Guide to the Bodhisattva‘s Way of Life), one of the most beloved texts in Mahayana and Tibetan Buddhism.

What does “Shantideva” mean?

“Shantideva” means “God of Peace” (śānti – peace, deva – god, deity, or “shining one”). The name reflects his teachings on pacifying the mind through compassion and wisdom.

What is the Bodhicharyavatara?

The Bodhicharyavatara (Guide to the Bodhisattva’s Way of Life) is Shantideva‘s masterpiece in ten chapters, covering the generation of bodhichitta, the six perfections, and the ultimate wisdom of emptiness. It is recited daily by many Tibetan Buddhists.

What is the mantra of Shantideva?

The mantra is OM AH GURU SHANTIDEVA SIDDHI HUM (or OM SHANTIDEVA HUM).

Can I practice Shantideva’s teachings without empowerment?

Yes, absolutely. Shantideva is a bodhisattva and great master, not a secret yidam. Anyone can recite his mantra, visualise him, and study his Bodhicharyavatara without any empowerment.

Which chapter is most recited?

Chapter six (Patience) and chapter nine (Wisdom) are the most frequently recited and studied. Chapter six is a powerful antidote to anger; chapter nine is a profound commentary on the Madhyamaka view of emptiness.

How can I use the Bodhicharyavatara in daily practice?

Read one chapter per week, memorise key verses, and apply them during the day. For example, when anger arises, recall: “All the harm in the world comes from cherishing the self; all the good in the world comes from cherishing others.” This single verse can transform your entire life.

Why is Shantideva important for the Gelug tradition?

The Bodhicharyavatara is one of the core texts in the Gelug monastic curriculum, studied extensively for its presentation of the six perfections and the wisdom of emptiness. Tsongkhapa wrote a commentary on the ninth chapter, and the Dalai Lamas often teach from this text.

Conclusion: Shantideva — The God of Peace Who Teaches Us to Become Bodhisattvas

Shantideva‘s Bodhicharyavatara is not a book to be read once and put on a shelf. It is a living, breathing manual for everyday life. Every page offers practical advice for transforming the ordinary mind — with its habits of anger, selfishness, and fear — into the mind of a bodhisattva: patient, compassionate, and wise.

From the miraculous recitation at Nalanda to the hidden caves of his later years, Shantideva embodied the very teachings he wrote. He remains a living presence for anyone who opens his book with faith. Recite his mantra, study his verses, and, most importantly, put them into practice. May all beings, by the blessings of this God of Peace, give up self‑cherishing, cherish others, and quickly attain the state of perfect enlightenment.