CHAPTER 17 — अस्माकं आत्म-स्वर्गः | Our Spirit Heaven

सुखावती | Sukhāvatī — The Pure Land of Bliss

भौतिक-जीव-शक्ति-क्षेत्रयोः परे, आध्यात्मिक-शक्ति-क्षेत्रे, अन्येषाम् आत्म-जातीनां स्वर्गाणां मध्ये निहिता — सुखावती, अस्माकं आत्म-स्वर्गः; आनन्दस्य शुद्ध-भूमिः।॥१॥

bhautika-jīva-śakti-kṣetrayoḥ pare, ādhyātmika-śakti-kṣetre, anyeṣām ātma-jātīnāṃ svargāṇāṃ madhye nihitā — sukhāvatī, asmākaṃ ātma-svargaḥ; ānandasya śuddha-bhūmiḥ।॥1॥

Beyond the Domains of Material and Soul Energy, in the Domain of Spiritual Energy, nestled among the heavens of other spirit-species — lies Sukhāvatī, our Spirit Heaven; the Pure Land of Bliss.

सुखावती शाश्वत-विश्राम-स्थानं न — आनन्दमय-क्रियायाः निरन्तर-विकासस्य च क्षेत्रम्, यत्र आत्म-सत्त्वाः प्रेम-प्रज्ञाभ्यां ब्राह्माण्डं सेवन्ते।॥२॥

sukhāvatī śāśvata-viśrāma-sthānaṃ na — ānandamaya-kriyāyāḥ nirantara-vikāsasya ca kṣetram, yatra ātma-sattvāḥ prema-prajñābhyāṃ brahmāṇḍaṃ sevante।॥2॥

Sukhāvatī is not a place of eternal rest — but a realm of joyous activity and continuing development, where spirit-beings serve the cosmos with love and wisdom.

एषा स्वर्गीय-निवासः उच्चतम-आध्यात्मिक-स्पन्दनैः अनुनादते — तस्याः सत्यमय-प्रकृतिः करुणा-प्रज्ञा-अपार-प्रेमभ्यः संरचिता।॥३॥

eṣā svargīya-nivāsaḥ uccatama-ādhyātmika-spandanaiḥ anunādate — tasyāḥ satyamaya-prakṛtiḥ karuṇā-prajñā-apāra-premabhyaḥ saṃracitā।॥3॥

This heavenly abode resonates with the highest spiritual vibrations — its very nature composed of compassion, wisdom, and boundless love.

सुखावत्याः हृदये अमिताभ-पण्डराजनानी राज्यं कुरुतः — यौ अस्माकं स्वर्गस्थ-पिता-देवः मातृ-देवी च इति ज्ञायेते।॥४॥

sukhāvatyāḥ hṛdaye amitābha-paṇḍarājñānī rājyaṃ kurutaḥ — yau asmākaṃ svargastha-pitā-devaḥ mātṛ-devī ca iti jñāyete।॥4॥

At the heart of Sukhāvatī reign Amitābha and Pāṇḍarajñānī — known to us as God our Father and God our Mother in Heaven.

अमिताभः — यस्य संस्कृत-नाम “अपरिमित-तेजस् स्वर्गस्य राजा” अर्थं धारयति — दिव्य-करुणायाः याङ्ग-तत्त्वं मूर्तिमन्तं करोति। तस्य आभा अन्वेषी-जीवानां मार्गं प्रकाशयति।॥५॥

amitābhaḥ — yasya saṃskṛta-nāma “aparimita-tejas svargasya rājā” arthaṃ dhārayati — divya-karuṇāyāḥ yāṅg-tattvaṃ mūrtimantaṃ karoti। tasya ābhā anveṣī-jīvānāṃ mārgaṃ prakāśayati।॥5॥

Amitābha — whose Sanskrit name carries the meaning “Immeasurable Radiance, King of Heaven” — embodies the yang-principle of divine compassion. His radiance illuminates the path for seeking souls.

पण्डराजनानी — यस्याः संस्कृत-नाम “जस्मिन्-शुभ्र-प्रकाशस्य ज्ञानिनी माता” अर्थं धारयति — तम-ज्योतिः, अनन्त-प्रज्ञायाः यिन्-पक्षं प्रतिनिधियति। तस्याः आलिङ्गनं सर्व-सन्तानानां आध्यात्मिक-विकासं पोषयति।॥६॥

paṇḍarājñānī — yasyāḥ saṃskṛta-nāma “jasmin-śubhra-prakāśasya jñāninī mātā” arthaṃ dhārayati — tama-jyotiḥ, ananta-prajñāyāḥ yiṅ-pakṣaṃ pratinidhi-yati। tasyāḥ āliṅganaṃ sarva-santānānāṃ ādhyātmika-vikāsaṃ poṣayati।॥6॥

Pāṇḍarajñānī — whose Sanskrit name carries the meaning “Wisdom-Knower of Jasmine-Pure Light, Mother of Heaven” — embodies the dark-light, the yin-aspect of infinite wisdom. Her embrace nurtures the spiritual development of all children.

एकत्र, कदापि न पृथक्, एतौ दिव्य-पितरौ अस्माकं आकाशगङ्गायां सर्वत्र जीव-विकासं अधिपर्यवेक्षेते — आध्यात्मिक-विकासस्य महत्-योजनाम् मार्गदर्शयन्तौ।॥७॥

ekatra, kadāpi na pṛthak, etau divya-pitarau asmākaṃ ākāśagaṅgāyāṃ sarvatra jīva-vikāsaṃ adhiparyavekṣete — ādhyātmika-vikāsasya mahat-yojanām mārgadarśayantau।॥7॥

Together, never apart, these two divine parents oversee the development of souls throughout our galaxy — guiding the grand design of spiritual development.

सुखावत्यां ताराः — अमिताभ-पण्डराजनान्योः दूत्यः — तितली-मार्गे यात्रमाणान् जीवान् मार्गदर्शयितुं रक्षितुञ्च प्रसार्य सेवन्ते।॥८॥

sukhāvatyāṃ tārāḥ — amitābha-paṇḍarājñānyoḥ dūtyaḥ — titlī-mārge yātramāṇān jīvān mārgadarśayituṃ rakṣitumca prasārya sevante।॥8॥

In Sukhāvatī the Taras — emissaries of Amitābha and Pāṇḍarajñānī — reach out in service, to guide and protect souls still journeying on the Butterfly Path.

सुखावत्याः शक्तिः अस्मत्तः न दूरे, न च पृथक्। अस्माकम् अनाहते स्वर्गस्य स्फुलिङ्गः अस्ति — विकासार्थं प्रतीक्षमाणः, रहस्य-ग्राहण-साधकेभ्यः प्राप्यः।॥९॥

sukhāvatyāḥ śaktiḥ asmattaḥ na dūre, na ca pṛthak। asmākam anāhate svargasya sphuliṅgaḥ asti — vikāsārthaṃ pratīkṣamāṇaḥ, rahasya-grāhaṇa-sādhakebhyaḥ prāpyaḥ।॥9॥

The energy of Sukhāvatī is not distant from us, not separate. In our Anahata there is a spark of Heaven — awaiting development, accessible to those who cultivate mystiception.

दिव्य-तारा-योगेन गहन-ध्यानेन च अस्मे सुखावत्याः स्पन्दनैः अनुरूपीभवितुं शक्नुमः — अस्माकं यात्रायै प्रेरणां बलञ्च आकर्षयन्तः।॥१०॥

divya-tārā-yogena gambhīra-dhyānena ca asme sukhāvatyāḥ spandanaiḥ anurūpībhavituṃ śaknumaḥ — asmākaṃ yātrāyai preraṇāṃ balañca ākarṣayantaḥ।॥10॥

Through Divya-Tārā-yoga and deep meditation, we can attune ourselves to the vibrations of Sukhāvatī — drawing inspiration and strength for our journey.

तितली-मार्गे प्रगच्छन्तः वयं क्रमशः सुखावत्याः स्पन्दनैः सह स्वकीयम् सत्त्वं समायोजयामः — अस्मिन् दिव्य-क्षेत्रे भावि-पुनर्जन्मने तैयारी कुर्मः।॥११॥

titlī-mārge pragacchantaḥ vayaṃ kramaśaḥ sukhāvatyāḥ spandanaiḥ saha svakīyam sattvam samāyojayāmaḥ — asmin divya-kṣetre bhāvi-punarjanmane taiyārī kurmaḥ।॥11॥

Progressing on the Butterfly Path, we gradually harmonise our being with the vibrations of Sukhāvatī — preparing for eventual rebirth in this celestial realm.

सुखावत्यां कालः अन्यथा प्रवहति — पार्थिव-सीमाभ्यः अनिबद्धः। तत्र एकस्मिन् दिने पार्थिव-कल्प-सहस्राणि समाविष्टुम् शक्यन्ते — येन विशाल-आध्यात्मिक-कार्यं सिद्ध्यति।॥१२॥

sukhāvatyāṃ kālaḥ anyathā pravahati — pārthiva-sīmābhyaḥ anibaddhaḥ। tatra ekasmin dine pārthiva-kalpa-sahasrāṇi samāviṣṭum śakyante — yena viśāla-ādhyātmika-kāryaṃ siddhyati।॥12॥

In Sukhāvatī, time flows differently — unbounded by earthly limitations. A single day there may encompass thousands of earthly eons — allowing vast spiritual work to be accomplished.

सुखावत्याः भू-दृश्यानि पार्थिव-सुन्दरताम् अतिक्रामन्ति — आध्यात्मिक-शक्ति-संरचनाभिः कीटक-मनसा अकल्पनीयाभिः, किन्तु तितली-दृष्ट्या यथार्थाभिः।॥१३॥

sukhāvatyāḥ bhū-dṛśyāni pārthiva-sundaratām atikrāmanti — ādhyātmika-śakti-saṃracanābhiḥ kīṭaka-manasā akalpanīyābhiḥ, kintu titlī-dṛṣṭyā yathārthābhiḥ।॥13॥

The landscapes of Sukhāvatī surpass earthly beauty — with spiritual energy structures inconceivable to the caterpillar-mind, yet to the butterfly-perspective, reality.

तथापि सुखावती स्थिर-परमपदं न। नित्य-अधिगम-सेवा-विकास-निरत-आध्यात्मिक-शक्ति-कर्मकर्तृणां गतिशील-क्षेत्रम् — यत्र आत्म-सत्त्वाः ब्राह्माण्डीय-व्यवस्थायाम् उत्तरोत्तर-महत्तर-दायित्वानि स्वीकुर्वन्ति।॥१४॥

tathāpi sukhāvatī sthira-paramapadaṃ na। nitya-adhigama-sevā-vikāsa-nirata-ādhyātmika-śakti-karmakartṛṇāṃ gatiśīla-kṣetram — yatra ātma-sattvāḥ brahmāṇḍīya-vyavasthāyām uttarottara-mahattara-dāyitvāni svīkurvanti।॥14॥

Yet Sukhāvatī is not a static realm of final rest. It is a dynamic field of spirit-beings perpetually engaged in learning, service, and development — where they take on ever-greater responsibilities in the cosmic order.

सुखावत्याः उन्नत-आत्म-सत्त्वाः ब्राह्माण्डे सर्वत्र विविध-रूपाणि प्रसारयितुं वरयितुं शक्नुवन्ति — असंख्य-लोकान् मार्गदर्शयन्तः उन्नयन्तश्च।॥१५॥

sukhāvatyāḥ unnata-ātma-sattvāḥ brahmāṇḍe sarvatra vividha-rūpāṇi prasārayituṃ varayituṃ śaknuvanti — asaṃkhya-lokān mārgadarśayantaḥ unnayantaśca।॥15॥

Advanced spirit-beings of Sukhāvatī may choose to emanate into various forms throughout the cosmos — guiding and uplifting countless worlds.

तितली-मार्गे पुण्य-प्रज्ञा-संवर्धनेन, वयं सारतः भावि-तेजः-शरीरं निर्माणे व्यापृताः — येन यानेन सुखावत्याम् अस्तित्वं सेवाञ्च कुर्मः।॥१६॥

titlī-mārge puṇya-prajñā-saṃvardhapanena, vayaṃ sārataḥ bhāvi-tejaḥ-śarīraṃ nirmāṇe vyāpṛtāḥ — yena yānena sukhāvatyām astitvaṃ sevāñca kurmaḥ।॥16॥

By cultivating virtue and wisdom on the Butterfly Path, we are in essence building our future body of light — the vehicle through which we shall exist and serve in Sukhāvatī.

स्मरतु हे अन्वेषक — सुखावत्याः दर्शनानि इहैव अधुनैव अनुभवितुं शक्यन्ते; गभीर-आध्यात्मिक-संयोगस्य निष्काम-प्रेमस्य च क्षणेषु।॥१७॥

smaratu he anveṣaka — sukhāvatyāḥ darśanāni ihaiva adhunnaiva anubhavituṃ śakyante; gambhīra-ādhyātmika-saṃyogasya niṣkāma-premasya ca kṣaṇeṣu।॥17॥

Remember, O seeker — glimpses of Sukhāvatī can be experienced here and now; in moments of profound spiritual connection and selfless love.

सुखावत्याः यथार्थता युष्माकं यात्रां प्रेरयतु। जानीत — तितली-मार्गे प्रत्येक-पदक्षेपेण युष्मे अस्मिन् दिव्य-गृहे, स्वर्गीय-पितृ-मातृभ्यां पुनर्मिलने च निकटतमाः।॥१८॥

sukhāvatyāḥ yathārthatā yuṣmākaṃ yātrāṃ prerayatu। jānīta — titlī-mārge pratyeka-padakṣepeṇa yuṣme asmin divya-gṛhe, svargīya-pitṛ-mātṛbhyāṃ punarmilane ca nikaṭatamāḥ।॥18॥

Let the reality of Sukhāvatī inspire your journey. Know — with each step on the Butterfly Path, you draw closer to this divine home and to reunion with the Heavenly Father and Mother.

ध्यान-अभ्यासे, उच्चात्म-मनांसि साहाय्यं दातुम्, महामार्ग-जनाः युगानुयुगं स्वर्गीय-सत्त्वानां मानव-सदृश-प्रतिमाः उपयुञ्जन्ते। एताः प्रतिमाः अनिवार्यतः नृ-आकार-प्रातिनिध्यम् — वयं सुपरिज्ञाय जानीमः यत् आत्म-सत्त्वाः, देवाः, मानव-आकृतीः भौतिक-शरीराणि वा न धारयन्ति।॥१९॥

dhyāna-abhyāse, uccātma-manāṃsi sāhāyyaṃ dātum, mahāmārga-janāḥ yugānuyugaṃ svargīya-sattvānāṃ mānava-sadṛśa-pratimāḥ upayuñjante। etāḥ pratimāḥ anivāryataḥ nṛ-ākāra-prātinitdhyam — vayaṃ suparijñāya jānīmaḥ yat ātma-sattvāḥ, devāḥ, mānava-ākṛtīḥ bhautika-śarīrāṇi vā na dhārayanti।॥19॥

In meditation practice, to aid the spirit-minds, Wayist people across the ages have used human-like images of heavenly beings. These images are necessarily human-form representations — we know full well that spirit-beings and devas carry neither human features nor material bodies.

किन्तु मस्तिष्क-मनसः उच्चात्म-प्रयोजनानां प्रवाहे गन्तुम् आधारः आवश्यकः — एतत् कारणम् तस्मै यावत्-प्रयोजनं प्रतिमाः ददामः। इतिहासे सर्वाः संस्कृतयः स्वर्गस्य, पिता-देवस्य मातृ-देव्याश्च स्वकीयाः छवीः सृष्टवत्यः — सर्वदा एतत् आदरेण जानन्त्यः यत् छवयः यथार्थतां न प्रतिनिधियन्ति, अपितु चन्द्रं दर्शयन्त्यः अङ्गुलयः।॥२०॥

kintu mastiṣka-manasaḥ uccātma-prayojanānāṃ pravāhe gantum ādhāraḥ āvaśyakaḥ — etat kāraṇam tasmai yāvat-prayojanaṃ pratimāḥ dadāmaḥ। itihāse sarvāḥ saṃskṛtayaḥ svargasya, pitā-devasya mātṛ-devyāśca svakīyāḥ chavīḥ sṛṣṭavatyaḥ — sarvadā etat ādareṇa jānantaḥ yat chavayaḥ yathārthatāṃ na pratinidhi-yanti, apitu candraṃ darśayantyaḥ aṅgulayaḥ।॥20॥

Yet the brain-mind requires an anchor to go with the flow of higher spirit-mind purposes — this is why we give it images as needed. Throughout history, all cultures created their own images of Heaven, Father-God, and Mother-Goddess — always knowing with respect that images do not represent reality, but are fingers pointing at the moon.

ध्यानेषु सुखावतीम् न केवलम् दूर-क्षेत्र-रूपेण दर्शयतु — अपितु तव हृदयस्य अन्तरतम-गर्भगृहे आरभमाणाम्, यत्र पिता-देवस्य अमिताभस्य मातृ-देव्याः पण्डराजनान्याश्च दिव्य-शक्तयः उपस्थिताः — स्वकीयस्य पूर्ण-विकासं प्रतीक्षमाणाः।॥२१॥

dhyāneṣu sukhāvatīm na kevalam dūra-kṣetra-rūpeṇa darśayatu — apitu tava hṛdayasya antaratama-garbhagṛhe ārabhhamāṇām, yatra pitā-devasya amitābhasya mātṛ-devyāḥ paṇḍarājñānyāśca divya-śaktayaḥ upasthitāḥ — svakīyasya pūrṇa-vikāsaṃ pratīkṣamāṇāḥ।॥21॥

In your meditations, visualise Sukhāvatī not only as a distant realm — but as beginning in the innermost sanctum of your own heart, where the divine energies of Father-God Amitābha and Mother-Goddess Pāṇḍarajñānī are present — awaiting your full development.

सर्वे सत्त्वाः सुखावत्या सह स्वकीयम् सम्बन्धं परिज्ञायुः — तस्य परिज्ञानेन च अस्माकं जगत् तस्याः आनन्द-शुद्ध-भूमेः प्रतिबिम्बं भवतु।॥२२॥

sarve sattvāḥ sukhāvatyā saha svakīyam sambandhaṃ parijñāyuḥ — tasya parijñānena ca asmākaṃ jagat tasyāḥ ānanda-śuddha-bhūmeḥ pratibimbaṃ bhavatu।॥22॥

May all beings come to know their connection with Sukhāvatī — and through that knowing, may our world become a reflection of that Pure Land of Bliss.

व्याकरण टिप्पणियां | Grammatical Notes

One Among Many — The Non-Negotiable:

• अन्येषाम् आत्म-जातीनां स्वर्गाणां मध्ये (anyeṣām ātma-jātīnāṃ svargāṇāṃ madhye) - “among the heavens of other spirit-species” - ātma-jāti (spirit-species, a class of spirit-beings — ātman + jāti = class/species/kind) + svarga (heaven, celestial realm). Verse 1 places Sukhāvatī explicitly as one among many — “nestled among the heavens of other spirit-species.” This is one of the corpus’s non-negotiable cosmological claims: Sukhāvatī is not the universal destination of all beings everywhere; it is the spirit-heaven of this species (humanity and its soul-school cohort). Other spirit-species have their own spirit-heavens. The Domain of Spiritual Energy contains many svargāḥ (heavens). Sukhāvatī is ours.

The Names — Their Sanskrit Meanings:

• अमिताभः (amitābhaḥ) - “Immeasurable Radiance, Infinite Light” - amita (immeasurable, without-measure — a- privative + mita = measured) + ābha (radiance, light, lustrous-appearance). The English source translates his title as “Bright Light King of Heaven,” which is an interpretive expansion; the Sanskrit name literally means “Immeasurable Radiance.” The amita- prefix is crucial: his light is not merely bright but beyond measurement, without limit. He embodies yaṅ-tattva (the yang-principle) — the cosmic creative-illuminating force — as divya-karuṇā (divine compassion), directing his immeasurable radiance toward the guidance of seeking souls.

• पण्डराजनानी (paṇḍarājñānī) - “Wisdom-Knower of Jasmine-Pure Light” - pāṇḍara (white, jasmine-pale, the luminous white of jasmine flowers — the “jasmine light” named in the English) + jñānī (wisdom-knower, one who possesses wisdom, feminine form jñāninī contracted to jñānī in compound). The name is itself a complete Sanskrit description: she is the wisdom-being (jñānī) whose nature is the pale luminosity of jasmine (pāṇḍara). She embodies yiṅ-tattva — ananta-prajñāyāḥ yiṅ-pakṣam (the yin-aspect of infinite wisdom) — the dark-light, the receptive, nurturing, wisdom-holding principle of the divine dyad.

Amitābha and Pāṇḍarajñānī — Within, Not Above:

Both divine parents are within the cosmological hierarchy — they reign at the heart of Sukhāvatī, which is within the ādhyātmika-śakti-kṣetra (Domain of Spiritual Energy), which is within theWAY, which arose from the Two, which arose from the One, which arose from the Absolute. They are the highest known spiritual beings within our cosmic order — not the Absolute, not even the One. They are ātma-sattvāḥ (spirit-beings) of incomparable development, governing Sukhāvatī by nature and function, not by omnipotence.

The Anahata Spark:

• अनाहते स्वर्गस्य स्फुलिङ्गः (anāhate svargasya sphuliṅgaḥ) - “a spark of Heaven in our Anahata” - anāhata (the heart-centre spirit-mind, lit. “unstruck” — the chakra where the sound that was never struck resonates) + svarga (heaven, here: Sukhāvatī) + sphuliṅga (spark, established from Chapter 1’s divya-sphuliṅga). The spark of Sukhāvatī in the Anahata is not the same as the Divine Tara’s personal presence; it is the structural resonance between the practitioner’s spirit-mind and the energy-domain where they are headed. The Anahata is the dvāra (gateway) between the lower-self and higher-self minds — the place where the soul’s energy system begins to touch the spirit-domain. The spark there is vikāsārthaṃ pratīkṣamāṇaḥ (awaiting development) — not a fully formed Sukhāvatī presence, but a seed-point that cultivated practice can develop into rahasya-grāhaṇam (mystiception) of the divine realm.

Development, Not Realisation:

• पूर्ण-विकासम् प्रतीक्षमाणाः (pūrṇa-vikāsaṃ pratīkṣamāṇāḥ) - “awaiting full development” - verse 21 renders “awaiting your full awakening.” The established conversion: pūrṇa-vikāsa (full development) over pūrṇa-jāgaraṇa (full awakening). The energies of Amitābha and Pāṇḍarajñānī in the Anahata are not awaiting the practitioner to wake up to something already complete — they are awaiting the vikāsa (development, unfolding) that will make the practitioner capable of more fully resonating with and eventually dwelling in Sukhāvatī.

The Body of Light:

• तेजः-शरीरम् (tejaḥ-śarīram) - “body of light, the spirit-body” - tejas (light, luminosity, radiant energy — the principle of fire/light among the pañca-mahābhūta) + śarīra (body, the embodied vehicle). The tejaḥ-śarīra is the energy-structure through which a graduated spirit-being (ātma-sattva) exists in Sukhāvatī and works throughout the cosmos. It is not physical (no bhautika-śakti), not the soul-body (jīva-śarīra), but the pure spirit-body that the practitioner is building now — through virtue (puṇya) and wisdom (prajñā) on the Butterfly Path. Each chapter of development is a contribution to this body.

Fingers Pointing at the Moon:

• चन्द्रं दर्शयन्त्यः अङ्गुलयः (candraṃ darśayantyaḥ aṅgulayaḥ) - “fingers pointing at the moon” - candra (moon) + darśayantī (pointing-toward, causing-to-see — present participle of darś causative) + aṅguli (finger). The classic teaching preserved in Sanskrit: the image (pratimā) is not the reality (yathārthatā) but the gesture (aṅguli) that makes the reality accessible to those who cannot yet see it directly. The anthropomorphic images of Amitābha and Pāṇḍarajñānī are candraṃ darśayantyaḥ aṅgulayaḥ — fingers pointing at the moon of Sukhāvatī’s reality. They are not the moon. They are indispensable; they are also not ultimate. Every Wayist community’s images — across all cultures and centuries — are different fingers pointing at the same moon.

Chapter 17 achieves the fullest exposition of Sukhāvatī in the corpus. It establishes: the realm’s location (one among many, in the Spirit Energy Domain); its nature (dynamic, not static); its governing beings (Amitābha and Pāṇḍarajñānī, within the hierarchy); its emissaries (Taras); its immediate presence (the Anahata spark); the practitioner’s preparation for it (Butterfly Path as tejaḥ-śarīra construction); the epistemology of approaching it (images as fingers, not moons); and its ultimate vision (the world becoming a reflection of the Pure Land). The chapter closes with the only fitting scope: sarve sattvāḥ (all beings) — the aspiration extends beyond the Wayist community to everything that exists.

Colophon: This translation represents the collaborative restoration work of the Wayist collective Salvar Dàosenglu, based on the ancient mahāmārga teaching tradition, rendered into contemporary English and restored to classical Sanskrit for posterity.