CHAPTER 79 — मानवैः ज्ञाताः आध्यात्मिक-सत्त्वाः | Spiritual Beings Known to Humankind

प्रत्येक-संस्कृतेः स्वकीयानि नामानि स्वकीयाश्च परम्पराः स्वर्गीय-सत्त्वान् प्रति। प्रायः, एते अधो-निर्दिष्ट-सत्त्वाः; अपरे स्व-संस्कृतेर् ऋषयः; अन्ये कल्पित-कथाः। केवलम् एकम् एव आत्म-स्वर्गम् अस्ति, अस्माकं स्वर्गे च मुष्टि-मात्रा एव देवा अस्माकं ज्ञाताः। तथापि प्रत्येको जन-समूहः तेषां स्वकीयाः कथाः धरति॥१॥

pratyeka-saṃskṛteḥ svakīyāni nāmāni svakīyāśca paramparāḥ svargīya-sattvān prati। prāyaḥ, ete adho-nirdiṣṭa-sattvāḥ; apare sva-saṃskṛter ṛṣayaḥ; anye kalpita-kathāḥ। kevalam ekam eva ātma-svargam asti, asmākaṃ svarge ca muṣṭi-mātrā eva devā asmākaṃ jñātāḥ। tathāpi pratyeko jana-samūhaḥ teṣāṃ svakīyāḥ kathāḥ dharati॥1॥

Every culture has their own names and traditions about heavenly beings. Most of the time, the beings are these below, the others are sages from their own culture, and others are made-up myths. There is just the one spiritual heaven, and only a handful of gods in our Heaven are known to us. But every group of people have their own myths about them.

स्वर्गे पितृ-देवो मातृ-देवी च | God our Father and God our Mother in Heaven

प्राचीन-संस्कृत-संज्ञाभ्याम् अमिताभ-पाण्डरजञानी इति च ज्ञातौ, अस्माकम् आत्म-स्वभावस्य दिव्य-मातृ-पितरौ महामार्ग-संबद्ध-परम्परासु सुप्रसिद्धौ। प्रायः सर्व-संस्कृतेः स्वर्गस्य महान् आत्म-राज्ञः स्वर्गस्य च आत्म-राज्ञ्याः स्वकीयानि नामानि सन्ति। एतान् आत्म-देवान् जीव-धर्माणां जीव-देवैः सह कदापि न संमिश्रयेत्। आत्म-देवाः स्वभावेन हितकराः, अ-निर्णायकाः, अहिंस्राः, कुल-पक्षपात-रहिताश्च॥२॥

prācīna-saṃskṛta-saṃjñābhyām amitābha-pāṇḍarajñānī iti ca jñātau, asmākam ātma-svabhāvasya divya-mātṛ-pitarau mahāmārga-saṃbaddha-paramparāsu suprasiddhau। prāyaḥ sarva-saṃskṛteḥ svargasya mahān ātma-rājñaḥ svargasya ca ātma-rājñyāḥ svakīyāni nāmāni santi। etān ātma-devān jīva-dharmāṇāṃ jīva-devaiḥ saha kadāpi na saṃmiśrayet। ātma-devāḥ svabhāvena hitakarāḥ, a-nirṇāyakāḥ, ahiṃsrāḥ, kula-pakṣapāta-rahitāśca॥2॥

Known also by the ancient Sanskrit titles, Amitabha and PandaraJanani, the Divine Mother and Father of our spirit nature are well known in the traditions linked to theWAY. Almost every culture has their own names for the Majestic Spirit King and Queen of Heaven. One should never confuse these spirit deities with the soul-Gods of the soul religions. Spirit deities are by nature beneficent, non-judgemental, non-violent, and never tribalistic.

अवलोकितेश्वरः | Avalokiteśvara

संस्कृत-पदस्य अर्थः — “यः स्वर्गाद् सर्वान् अवलोकयति, स ईश्वरः”। अवलोकितेश्वरः सुखावत्यां याङ्ग-शक्ति-कर्मी। सः स्वर्गस्य ज्येष्ठ-पुत्र इति ज्ञातः। भगवान् गौतमो वदति यद् अवलोकितेश्वरः कदाचित् स्वर्गाधिकारम् अमिताभाद् भगवतः — अस्माकं स्वर्गस्थ-पितृ-देवाद् — गृह्णीयाद्, यदा भगवान् अमिताभो स्व-शक्तीनां महामार्गे पुनः-प्रवाहार्थं विश्रामं स्वीकरोति॥३॥

saṃskṛta-padasya arthaḥ — “yaḥ svargād sarvān avalokayati, sa īśvaraḥ”। avalokiteśvaraḥ sukhāvatyāṃ yāṅg-śakti-karmī। saḥ svargasya jyeṣṭha-putra iti jñātaḥ। bhagavān gautamo vadati yad avalokiteśvaraḥ kadācit svargādhikāram amitābhād bhagavataḥ — asmākaṃ svargastha-pitṛ-devād — gṛhṇīyād, yadā bhagavān amitābho sva-śaktīnāṃ mahāmārge punaḥ-pravāhārthaṃ viśrāmaṃ svīkaroti॥3॥

The Sanskrit title means, “the lord who observes all from heaven”. Avalokitesvara is a yang-energy worker in Sukhavati Heaven. He is known as the first-born Son of Heaven. Lord Gautama says Avalokitesvara will one day take over the charge of Heaven from Lord Amitabha, God our Father in Heaven, when Lord Amitabha retires to flow back his energies into theWAY.

याङ्ग-शक्ति-कर्मि-रूपेण, भगवान् अवलोकितेश्वरः कालात् काले अवतारं स्वीकरोति, मानवे जन्म लभते, मानवेषु निवसति च — महामार्ग-उपदेशानां पुनः-स्थापनाय। परम्परा वदति यद् सः एनं कार्यं भगवतो यीशो भगवतः कृष्णस्य च रूपाभ्याम् अकरोत्॥४॥

yāṅg-śakti-karmi-rūpeṇa, bhagavān avalokiteśvaraḥ kālāt kāle avatāraṃ svīkaroti, mānave janma labhate, mānaveṣu nivasati ca — mahāmārga-upadeśānāṃ punaḥ-sthāpanāya। paramparā vadati yad saḥ enaṃ kāryaṃ bhagavato yīśo bhagavataḥ kṛṣṇasya ca rūpābhyām akarot॥4॥

As a yang-energy worker, Lord Avalokitesvara will from time to time take an avatar, incarnate into a human being, and live among humans to re-establish teachings of theWAY. Tradition says he did that in the forms of Lord Jesus and Lord Krishna.

प्रज्ञापारमिता | Prajñāpāramitā

संस्कृत-पदस्य अर्थः — “प्रज्ञायाः पारमिता”। प्रज्ञापारमिता सुखावत्यां यिन्-शक्ति-कर्मिणी। सा स्वर्गस्य ज्येष्ठा कन्या इति ज्ञाता, अवलोकितेश्वरस्य यमजा। परम्परा वदति यद् प्रज्ञापारमिता कदाचित् स्वर्गाधिकारं भगवत्या पाण्डरजञान्या — अस्माकं स्वर्गस्थ-मातृ-देव्या — गृह्णीयाद्, यदा भगवती पाण्डरजञानी स्व-शक्तीनां महामार्गे पुनः-प्रवाहार्थं विश्रामं स्वीकरोति॥५॥

saṃskṛta-padasya arthaḥ — “prajñāyāḥ pāramitā”। prajñāpāramitā sukhāvatyāṃ yin-śakti-karmiṇī। sā svargasya jyeṣṭhā kanyā iti jñātā, avalokiteśvarasya yamajā। paramparā vadati yad prajñāpāramitā kadācit svargādhikāraṃ bhagavatyā pāṇḍarajñānyā — asmākaṃ svargastha-mātṛ-devyā — gṛhṇīyād, yadā bhagavatī pāṇḍarajñānī sva-śaktīnāṃ mahāmārge punaḥ-pravāhārthaṃ viśrāmaṃ svīkaroti॥5॥

The Sanskrit title means, “the perfection of Wisdom”. PrajnaParamita is a yin-energy worker in Sukhavati Heaven. She is known as the first-born Daughter of Heaven, a twin with Avalokitesvara. Tradition says PrajnaParamita will one day take over the charge of Heaven from Lady PandaraJanani, God our Mother in Heaven, when Lady PandaraJanani retires to flow back her energies into theWAY.

प्रज्ञापारमित्या अधिकारे ये कर्मिणः, ते यिन्-शक्तौ कार्यं कुर्वन्ति अस्मद्-आत्म-मनःसु प्रज्ञायाः परिपाकनार्थं, यदा वयं याङ्ग-शक्ति-उपदेशान् वा अनुभवान् वा प्राप्तवन्तः। भगवतो अवलोकितेश्वरस्य भगवत्याः प्रज्ञापारमित्याश्च कर्मिणः मिलित्वा अस्माकं यात्रां जीवानां दिव्य-पाठशालायां स्नातकत्वं प्रति शक्यां कुर्वन्ति — सा यात्रा सर्वाधिकं सफला यदा वयं सजगतया स-क्रियतया च स्व-दिव्य-तारया सह संवदामः, महामार्गीय-शिक्षासारान् च जीवामः॥६॥

prajñāpāramityā adhikāre ye karmiṇaḥ, te yin-śaktau kāryaṃ kurvanti asmad-ātma-manaḥsu prajñāyāḥ paripākanārthaṃ, yadā vayaṃ yāṅg-śakti-upadeśān vā anubhavān vā prāptavantaḥ। bhagavato avalokiteśvarasya bhagavatyāḥ prajñāpāramityāśca karmiṇaḥ militvā asmākaṃ yātrāṃ jīvānāṃ divya-pāṭhaśālāyāṃ snātakatvaṃ prati śakyāṃ kurvanti — sā yātrā sarvādhikaṃ saphalā yadā vayaṃ sajagatayā sa-kriyatayā ca sva-divya-tārayā saha saṃvadāmaḥ, mahāmārgīya-śikṣāsārān ca jīvāmaḥ॥6॥

The workers under PrajnaParamita’s charge work in yin-energy to help us mature wisdom in our spirit-minds after we encountered yang-energy teaching or experiences. Lord Avalokitesvara’s workers and Lady PrajnaParamita’s workers together make our journey to graduation in the school of divinity for souls possible — most successful when we consciously and actively engage with our Divine Tara and live the precepts of Wayism.

भगवान् अवलोकितेश्वरो यदा कालात् काले अवतार-रूपेण कार्यं करोति, तदा प्रज्ञापारमिता तस्याश्च यिन्-कर्मिणः स्वर्गे पृष्ठतः सर्वं समर्थन-कार्यं कुर्वन्ति। भूमौ दिव्य-अवतारस्य अवस्थानाय, तस्य च प्रयोजनस्य सफलीकरणाय, पृष्ठतः बहूनां स्वर्गीय-कर्मिणां समूहः आवश्यकः॥७॥

bhagavān avalokiteśvaro yadā kālāt kāle avatāra-rūpeṇa kāryaṃ karoti, tadā prajñāpāramitā tasyāśca yin-karmiṇaḥ svarge pṛṣṭhataḥ sarvaṃ samarthana-kāryaṃ kurvanti। bhūmau divya-avatārasya avasthānāya, tasya ca prayojanasya saphalīkaraṇāya, pṛṣṭhataḥ bahūnāṃ svargīya-karmiṇāṃ samūhaḥ āvaśyakaḥ॥7॥

While Lord Avalokitesvara works as an avatar from time to time, PrajnaParamita and her yin workers in heaven do all the support work in the background. To have a divine avatar on Earth and make the mission successful, it takes a multitude of heavenly workers in the background.

ताराः | The Taras

भगवान् यीशुर् पितृ-देवं प्रार्थितवान् यद् पवित्र-आत्मानः शिक्षिताः सशक्ताश्च भवेयुस् ताराः इति, प्रत्येकस्य पथे स्थितस्य मानवस्य कृते उपशिक्षकाः, मार्गदर्शकाः, सान्त्वनाकर्तारश्च भवेयुः। अधुना अस्माकं प्रत्येकस्य स्वकीया तारा अस्ति — यदा तितली-मार्गे प्रथम-पादन्यासात् एव। एषा कथा क्रिस्तीय-ग्रन्थे “योहन्” इति ज्ञाते स्थापिता। केवलं ये स्वकीयम् आध्यात्मिक-बोधम् उन्नयन्ति (यथा भगवान् यीशुर् उक्तवान् — “यदि मम महामार्गीय-आज्ञाः प्रेम्णा पालयसि”) ते स्व-तारया सह सम्बन्धं स्थापयितुं शक्नुयुः॥८॥

bhagavān yīśur pitṛ-devaṃ prārthitavān yad pavitra-ātmānaḥ śikṣitāḥ saśaktāśca bhaveyus tārāḥ iti, pratyekasya pathe sthitasya mānavasya kṛte upaśikṣakāḥ, mārgadarśakāḥ, sāntvanākartāraśca bhaveyuḥ। adhunā asmākaṃ pratyekasya svakīyā tārā asti — yadā titlī-mārge prathama-pādanyāsāt eva। eṣā kathā kristīya-granthe “yohan” iti jñāte sthāpitā। kevalaṃ ye svakīyam ādhyātmika-bodham unnayanti (yathā bhagavān yīśur uktavān — “yadi mama mahāmārgīya-ājñāḥ premṇā pālayasi”) te sva-tārayā saha sambandhaṃ sthāpayituṃ śaknuyuḥ॥8॥

Lord Jesus asked God the Father to allow holy spirits to be trained, and empowered to be Taras, to act as tutors, guides and comforters for each human being on the Path. Now, each and everyone of us has a personal Tara even from the time we first set foot on Butterfly Path. This story is retained in the Christian book, John. Only those who elevate their consciousness to the higher-self (as Lord Jesus said, “if you love and keep my commands of theWAY”) you can connect with your Tara.

देवेभ्यो याः सर्वाः प्रार्थनाः — येन केनापि नाम्ना भक्तो आह्वयेत् — स्वकीय-दिव्य-तारया एव उत्तरीकृताः॥९॥

devebhyo yāḥ sarvāḥ prārthanāḥ — yena kenāpi nāmnā bhakto āhvayet — svakīya-divya-tārayā eva uttarīkṛtāḥ॥9॥

All prayers to deities, by whichever name the devotee may call, are answered by one’s Divine Tara.

उदाहरणाय, इतिहासे ज्ञातानां केषाञ्चिद् एव मानवानां नामानि वक्ष्यामो, ये तितली-मार्गाद् स्नातकाः देवाश्च अभूवन्। अस्मद्-प्रकारस्य देवाः विभिन्न-संस्कृतिषु विभिन्न-संज्ञाभिः ज्ञाताः — यथा स्वर्ग-दूताः, देवाः, देवताः, अप्सरसः, बुद्धाश्च॥१०॥

udāharaṇāya, itihāse jñātānāṃ keṣāñcid eva mānavānāṃ nāmāni vakṣyāmo, ye titlī-mārgād snātakāḥ devāśca abhūvan। asmad-prakārasya devāḥ vibhinna-saṃskṛtiṣu vibhinna-saṃjñābhiḥ jñātāḥ — yathā svarga-dūtāḥ, devāḥ, devatāḥ, apsarasaḥ, buddhāśca॥10॥

To illustrate, we will name only a few names of humans known to history who graduated from Butterfly Path and became deities. Deities of our type are known by different titles in different cultures, for example: angels, gods, deva, devata, apsara, and buddhas.

उक्तं भवतु यद् प्रति-वर्षं, बहवो मानवास् तितली-मार्गाद् स्नातकाः, अमृत-आत्म-सत्त्व-रूपेण स्वर्गे पुनर्-जायन्ते। अधो-निर्दिष्ट-नाम-सूची मानव-इतिहासे ज्ञातानां केषाञ्चिद् एव, ये स्नातकाः अभूवन्, जीवांश्च स्नातकत्व-प्राप्तौ मार्गदर्शितवन्तः॥११॥

uktaṃ bhavatu yad prati-varṣaṃ, bahavo mānavās titlī-mārgād snātakāḥ, amṛta-ātma-sattva-rūpeṇa svarge punar-jāyante। adho-nirdiṣṭa-nāma-sūcī mānava-itihāse jñātānāṃ keṣāñcid eva, ye snātakāḥ abhūvan, jīvāṃśca snātakatva-prāptau mārgadarśitavantaḥ॥11॥

Let it be said that every year, many humans graduate from Butterfly Path and are reborn as immortal spiritual beings in Heaven. The below list of names is just a handful known to human history to have graduated and guided souls to graduation.

भगवान् सिद्धार्थ-गौतमो बौद्धैः “भगवान् बुद्धः” इति ज्ञातः॥१२॥

bhagavān siddhārtha-gautamo bauddhaiḥ “bhagavān buddhaḥ” iti jñātaḥ॥12॥

Lord Siddartha Gautama known as Lord Buddha to Buddhists.

आचार्यो लाओ-त्जिः चीन-देशे कार्यं कृतवान्, यदा पाश्चात्ये सोक्रटीसो सक्रियो ऽभूत्॥१३॥

ācāryo lāo-tjiḥ cīna-deśe kāryaṃ kṛtavān, yadā pāścātye sokraṭīso sakriyo ‘bhūt॥13॥

Teacher LaoTzi worked in China during the time of Socrates in the West.

आचार्या मारिय-मगधा — पाश्चात्ये “मातृ-मारी” इति प्रसिद्धा — पवित्र-आत्मा अभूत्, अवलोकितेश्वरश्च तां प्रथमां तारां कृतवान्॥१४॥

ācāryā māriya-magadhā — pāścātye “mātṛ-mārī” iti prasiddhā — pavitra-ātmā abhūt, avalokiteśvaraśca tāṃ prathamāṃ tārāṃ kṛtavān॥14॥

Teacher Māriya of Magadha — known in the West as Mother Mari — became a holy spirit and Lord Avalokitesvara made her the first Tara.

आचार्यो बोधिधर्मः षष्ठ-शतके चीन-कोरिया-देशयोः महामार्गीय-बौद्ध-धर्मस्य प्रथमं शिक्षकः॥१५॥

ācāryo bodhidharmaḥ ṣaṣṭha-śatake cīna-koriyā-deśayoḥ mahāmārgīya-bauddha-dharmasya prathamaṃ śikṣakaḥ॥15॥

Teacher Bodhidharma was the first to teach Wayist Buddhism in China and Korea in the 6th century.

आचार्यो थोमस्-दिदिमुसो महामार्गीय-जनान् गलिली-जुदेया-सीरिया-तुर्केया-देशेभ्यो कश्मीरं प्रति निर्गमनं नीतवान्, यत्र महामार्गीय-राजा गोन्दोफरेसो तेभ्यो निवासाय भूमिं दत्तवान्। ते नूरिस्तान्-काफिरिस्तान्-प्रदेशेषु, कश्मीरात् पञ्जाबं प्रति विस्तृत-पर्वत-श्रेण्यां च प्रतिष्ठिताः॥१६॥

ācāryo thomas-didimuso mahāmārgīya-janān galilī-judeyā-sīriyā-turkeyā-deśebhyo kaśmīraṃ prati nirgamanaṃ nītavān, yatra mahāmārgīya-rājā gondopharesa tebhyo nivāsāya bhūmiṃ dattavān। te nūristān-kāphiristān-pradeśeṣu, kaśmīrāt pañjābaṃ prati vistṛta-parvata-śreṇyāṃ ca pratiṣṭhitāḥ॥16॥

Teacher Thomas Didymus led an exodus of People of theWAY from Galilee, Judea, Syria, and Türkiye to Kashmir where the Wayist King Gondophares allocated land for them to settle. They settled in Nuristan and what is today known as Kafiristan, and the mountain range running from Kashmir to Punjab.

व्याकरण टिप्पणियां | Grammatical Notes

The One Heaven, Many Names Position (Verse 1):

• केवलम् एकम् एव आत्म-स्वर्गम् अस्ति (kevalam ekam eva ātma-svargam asti) - “there is just the one spiritual heaven” - the chapter’s foundational cosmological claim, distinct from both polytheist multi-heavens and exclusivist single-tradition models; the Wayist position is one heaven (specifically Sukhāvatī, the ātma-svarga) about which every culture has partial knowledge under different names
• मुष्टि-मात्रा एव देवा अस्माकं ज्ञाताः (muṣṭi-mātrā eva devā asmākaṃ jñātāḥ) - “only a handful of gods are known to us” - muṣṭi-mātra (lit. “fist-amount”) is the idiomatic Sanskrit for “a handful”; the epistemic humility is built into the cosmology — Heaven contains many more beings than we know about, and what we have is a small set of named figures
• The verse closes a major misreading: pluralistic culture-name multiplicity is not pluralistic heaven-multiplicity; the names are many because cultures are many, the heaven is one because reality is one

The Spirit-Deity / Soul-Deity Distinction (Verse 2):

• एतान् आत्म-देवान् जीव-धर्माणां जीव-देवैः सह कदापि न संमिश्रयेत् (etān ātma-devān jīva-dharmāṇāṃ jīva-devaiḥ saha kadāpi na saṃmiśrayet) - “one should never confuse these spirit deities with the soul-Gods of the soul religions” - the chapter’s sharpest theological move; ātma-deva (spirit-deity, operating from spirit-mind) and jīva-deva (soul-deity, exhibiting soul-mind characteristics) named as different ontological categories
• The Wayist position: religions that operate from soul-mind awareness (the three lower minds — Muladhara, Svadhisthana, Manipura) project soul-mind qualities onto their deities, producing jīva-devas — anthropomorphic gods who are jealous, judgmental, tribalistic, violent; these are not the spirit-deities of higher cosmology but mind-projections from below
• हितकराः, अ-निर्णायकाः, अहिंस्राः, कुल-पक्षपात-रहिताश्च (hitakarāḥ, a-nirṇāyakāḥ, ahiṃsrāḥ, kula-pakṣapāta-rahitāśca) - “beneficent, non-judgmental, non-violent, and never tribalistic” - the four-fold criterion for spirit-deity status, exactly mirroring Chapter 78 verse 10’s discernment criterion (hāni-kartum asamarthāḥ); the criterion is structural rather than moral — a being capable of judgment, violence, or tribal partisanship is by definition operating from jīva-manaḥ and is therefore not ātma-deva

The Cosmic Succession Plan (Verses 3 and 5):

• स्वर्गाधिकारम्… गृह्णीयाद्, यदा भगवान् अमिताभो स्व-शक्तीनां महामार्गे पुनः-प्रवाहार्थं विश्रामं स्वीकरोति (svargādhikāram… gṛhṇīyād, yadā bhagavān amitābho sva-śaktīnāṃ mahāmārge punaḥ-pravāhārthaṃ viśrāmaṃ svīkaroti) - “will take over the charge of Heaven… when Lord Amitābha retires to flow back his energies into theWAY” - the Wayist cosmological succession is rendered grammatically definite: svargādhikāra (Heaven’s authority) transitions through the optative gṛhṇīyāt (would take), and the precedent’s retirement is described as sva-śaktīnāṃ mahāmārge punaḥ-pravāha (the flowing-back of one’s energies into theWAY) — itself a graduation-back-to-Source motion
• Parallel construction for both Avalokiteśvara→Amitābha and Prajñāpāramitā→Pāṇḍarajñānī preserves the Yang/Yin symmetry of the cosmology; the succession is not a single dynastic line but a paired Yang and Yin transition
• The phrase sva-śaktīnāṃ mahāmārge punaḥ-pravāha is significant: even the Father and Mother of our spirit-heaven are themselves still in motion toward theWAY; the cosmology has no fixed apex below the tattva itself

The Avatar Doctrine (Verse 4):

• अवतारं स्वीकरोति, मानवे जन्म लभते, मानवेषु निवसति च (avatāraṃ svīkaroti, mānave janma labhate, mānaveṣu nivasati ca) - “takes an avatar, incarnates into a human being, and lives among humans” - the three-fold avatar process named precisely: avatāra-svīkāra (acceptance of incarnation-form), mānave janma (birth in a human), mānaveṣu nivāsa (dwelling among humans); the Sanskrit avatāra is the established term, here applied to Avalokiteśvara’s incarnational work specifically
• भगवतो यीशो भगवतः कृष्णस्य च रूपाभ्याम् (bhagavato yīśo bhagavataḥ kṛṣṇasya ca rūpābhyām) - “in the forms of Lord Jesus and Lord Krishna” - the dual instrumental rūpābhyām names the two avatar-forms; the Wayist position identifies both Krishna and Jesus as Avalokiteśvara avatars — a position that requires the lexical care to keep both names in their authentic forms without subordinating one to the other

The Yin-Yang Work Pattern (Verses 6-7):

• यिन्-शक्तौ कार्यं कुर्वन्ति अस्मद्-आत्म-मनःसु प्रज्ञायाः परिपाकनार्थम् (yin-śaktau kāryaṃ kurvanti asmad-ātma-manaḥsu prajñāyāḥ paripākanārtham) - “work in yin-energy to mature wisdom in our spirit-minds” - the operational specification: yin-work happens in our ātma-manaḥ (spirit-minds) for prajñā-paripākana (wisdom-maturation), specifically after yang-teaching or yang-experience has been received; the two energies are sequential and complementary, not contradictory
• पृष्ठतः सर्वं समर्थन-कार्यं (pṛṣṭhataḥ sarvaṃ samarthana-kāryam) - “all the support work in the background” - verse 7’s image of Prajñāpāramitā and her yin-workers as the unseen support team; pṛṣṭhataḥ (from behind, in the background) preserves the visibility-asymmetry between yang-avatar work and yin-support work that the chapter is teaching

The Tara Origin Story (Verse 8):

• भगवान् यीशुर् पितृ-देवं प्रार्थितवान् यद् पवित्र-आत्मानः शिक्षिताः सशक्ताश्च भवेयुस् ताराः इति (bhagavān yīśur pitṛ-devaṃ prārthitavān yad pavitra-ātmānaḥ śikṣitāḥ saśaktāśca bhaveyus tārāḥ iti) - “Lord Jesus asked God the Father to allow holy spirits to be trained and empowered to be Taras” - the historical Wayist origin-claim for the Tara system: it begins with Jesus’s specific request, not as a pre-existing cosmological structure; the prārthitavān (he prayed/requested) makes Jesus the originating agent of the institution
• उपशिक्षकाः, मार्गदर्शकाः, सान्त्वनाकर्तारश्च (upaśikṣakāḥ, mārgadarśakāḥ, sāntvanākartāraśca) - “tutors, guides, and comforters” - the three Tara functions named; upaśikṣaka (sub-teacher, assistant-teacher), mārgadarśaka (path-shower), sāntvanākartṛ (comforter, consoler); the three functions together cover the full pedagogical-pastoral-emotional role of the Tara
• क्रिस्तीय-ग्रन्थे “योहन्” इति ज्ञाते (kristīya-granthe “yohan” iti jñāte) - “in the Christian book known as John” - the careful reference to the Johannine corpus where the Tara-promise is preserved (John 14:16, another comforter); the Sanskrit preserves the proper name in quotation marks
• “यदि मम महामार्गीय-आज्ञाः प्रेम्णा पालयसि” (“yadi mama mahāmārgīya-ājñāḥ premṇā pālayasi”) - “if you love and keep my commands of theWAY” - the Wayist reading of John 14:15 (“If you love me, you will keep my commands”); the gloss mahāmārgīya (of-theWAY) makes explicit what the conventional Christian reading often misses — the commands are theWAY’s commands, not arbitrary moral rules

The Prayer-Mediation Principle (Verse 9):

• येन केनापि नाम्ना भक्तो आह्वयेत् — स्वकीय-दिव्य-तारया एव उत्तरीकृताः (yena kenāpi nāmnā bhakto āhvayet — svakīya-divya-tārayā eva uttarīkṛtāḥ) - “by whatever name the devotee may call — answered by one’s own Divine Tara” - the Wayist mediation principle: prayers addressed to any deity-name in any tradition are received and answered by the practitioner’s personal Tara; this reconciles the chapter’s “one heaven, many names” position with the experiential reality of prayer being heard
• The eva (only, just) is grammatically definite: the answering agent is only the Divine Tara, regardless of which name the devotee uses; this is a major theological move, dissolving the question of which religious tradition’s prayers are heard into the structural answer that prayer-receiving happens at the Tara level

The Graduated Humans List (Verses 12-16):

• स्नातकाः (snātakāḥ) - “graduates” - the classical Sanskrit term for those who have completed their gurukula training; here applied to soul-graduation from the Butterfly Path; the term carries the precise Wayist sense — these are humans who completed the developmental work and now serve as graduated beings in Heaven
• आचार्या मारिय-मगधा… प्रथमां तारां कृतवान् (ācāryā māriya-magadhā… prathamāṃ tārāṃ kṛtavān) - “Teacher Māriya of Magadha… was made the first Tara” - the Wayist historical claim about the first Tara, preserved through the Kashmir Bhakti transmissions; Māriya (मारिय, with long initial ā) is her given name as the Kashmir transmissions retain it, Magadha (मगध) names her place of origin or principal teaching site — the ancient Indian kingdom that was the heart of early Buddhist transmission and remained a major spiritual centre in the first century CE; the Christian-tradition spelling “Magdalene” (derived from a supposed Galilean village called Magdala) is a later geographic relocation that severs her from Magadha and obscures her Indian connection — the Sanskrit māriya-magadhā compound preserves what the Western tradition lost
• पाश्चात्ये “मातृ-मारी” इति प्रसिद्धा (pāścātye “mātṛ-mārī” iti prasiddhā) - “known in the West as Mother Mari” - the parenthetical preserves the western title by which most referred to her; mātṛ (mother) used not biologically but in the spiritual-teacher sense (as in guru-mātā), and mārī the diminutive form by which her full name Māriya was familiarly shortened in Western usage; the Sanskrit preserves both her proper formal designation (Māriya of Magadha, the name used in writing) and her common pastoral title (Mother Mari, the name used in speech), as the Kashmir Bhakti transmissions retained both
• The Wayist position is distinctive: she was not merely a follower of Jesus but an ācāryā (feminine teacher) in her own right, with her own Indian provenance, who became the prathamā tārā — the prototype and foundational instance of the Tara institution that Jesus had requested from the Father; the Sanskrit māriya-magadhā compound, with its preserved Indian place-name, holds against the Western rewriting that severs her from Magadha and relocates her to Galilee, and against the diminution that reduces her from teacher to disciple
• आचार्यो थोमस्-दिदिमुसो… कश्मीरं प्रति निर्गमनं नीतवान् (ācāryo thomas-didimuso… kaśmīraṃ prati nirgamanaṃ nītavān) - “Teacher Thomas Didymus led an exodus to Kashmir” - the Wayist historical claim about the post-Calvary diaspora of People of theWAY, led by Thomas Didymus from the Mediterranean Levant through to Kashmir; nirgamana (exodus, going-out) preserves the deliberate parallel to the Hebrew Exodus pattern
• महामार्गीय-राजा गोन्दोफरेसो तेभ्यो निवासाय भूमिं दत्तवान् (mahāmārgīya-rājā gondopharesa tebhyo nivāsāya bhūmiṃ dattavān) - “the Wayist King Gondophares allocated land for them to settle” - the historical Indo-Parthian king (1st century CE) named as mahāmārgīya-rājā (Wayist king), establishing both his identity and his alignment with theWAY; the land-allocation is described with the verb dattavān (he gave), grammatically definite
• नूरिस्तान्-काफिरिस्तान्-प्रदेशेषु, कश्मीरात् पञ्जाबं प्रति विस्तृत-पर्वत-श्रेण्यां च (nūristān-kāphiristān-pradeśeṣu, kaśmīrāt pañjābaṃ prati vistṛta-parvata-śreṇyāṃ ca) - “in Nuristan-Kafiristan regions, and in the mountain range extending from Kashmir to Punjab” - the geographic specification of the Wayist heartland in the post-Calvary period; the Sanskrit preserves the specific place-names that anchor the historical claim, including the vistṛta-parvata-śreṇī (extended mountain range) that became the Wayist transmission corridor

The Sanskrit of Chapter 79 carries one of the corpus’s most cosmologically and historically dense chapters. The Wayist position is preserved at every theologically delicate point: one heaven (Sukhāvatī, ātma-svarga) about which every culture has partial knowledge (the muṣṭi-mātra of named figures); the ātma-deva / jīva-deva distinction that protects against soul-mind projections being mistaken for spirit-deities; the symmetric Yang/Yin succession plan that keeps even the Father and Mother in motion toward theWAY; the Jesus-Māriya of Magadha origin of the Tara institution; the Thomas Didymus diaspora through Gondophares’s Kashmir as the historical centre of post-Calvary Wayist transmission. The Sanskrit lexical choices — ātma-deva, jīva-deva, snātaka, prathamā tārā, mahāmārgīya-rājā, nirgamana — together render the chapter a definite Wayist historical-cosmological document rather than a generic spiritual-beings catalogue.

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.