CHAPTER 113 — विश्व-द्वारम् | The Universal Gateway

महामार्गस्य महान्तः शिक्षकाः मानव-इतिहासस्य आरम्भात् अस्माकं मध्ये आध्यात्मिक-कर्मिणः रूपेण सक्रियाः सन्ति॥१॥

mahāmārgasya mahāntaḥ śikṣakāḥ mānava-itihāsasya ārambhāt asmākaṃ madhye ādhyātmika-karmiṇaḥ rūpeṇa sakriyāḥ santi॥1॥

The great teachers of theWAY have been active as spiritual workers among us since the beginning of human history.

एते महान्तः सत्त्वाः अस्माकं क्षुब्ध-अस्तित्व-तले कार्यं कर्तुं महान्तं त्यागं कुर्वन्ति — माया-नियमानाम् अधीनाः भूत्वा॥२॥

ete mahāntaḥ sattvāḥ asmākaṃ kṣubdha-astitva-tale kāryaṃ kartuṃ mahāntaṃ tyāgaṃ kurvanti — māyā-niyamānām adhīnāḥ bhūtvā॥2॥

These great beings make immense sacrifices to work in our tumultuous plane of existence, subjecting themselves to the laws of Māyā.

ते अत्र उपस्थितिं स्वेच्छया वृण्वते, यतस् ते अस्मान् हृदयेन स्पृशन्ति — साहाय्यं ददन्तः, अस्माकं भविष्यम् आदर्शयन्तश्च॥३॥

te atra upasthitiṃ svecchayā vṛṇvate, yatas te asmān hṛdayena spṛśanti — sāhāyyaṃ dadantaḥ, asmākaṃ bhaviṣyam ādarśayantaśca॥3॥

They choose to be present here of their own free will, for they care for us deeply — offering help and exemplifying our future.

प्राचीन-काले वयं तान् देव-देवीरूपेण उपास्माहि, तेभ्यश्च सहानुभूतिं समानुभूतिं सौन्दर्यं करुणां च अशिक्षाम॥४॥

prācīna-kāle vayaṃ tān deva-devī-rūpeṇa upāsmahi, tebhyaśca sahānubhūtiṃ samānubhūtiṃ saundaryaṃ karuṇāṃ ca aśikṣāma॥4॥

In ancient times, we looked up to them as gods and goddesses, learning from them sympathy, empathy, beauty, and compassion.

तैः महा-रचनाः निर्मातुं, तारान् अनुद्रष्टुं, भाषाः लिपिश्च विकासयितुम् अस्मान् शिक्षितम्॥५॥

taiḥ mahā-racanāḥ nirmātuṃ, tārān anudrāṣṭuṃ, bhāṣāḥ lipiśca vikāsayitum asmān śikṣitam॥5॥

They taught us to build great structures, to track the stars, and to develop languages and writing.

द्वि-महा-चक्रे अतीते, तैः मानव-देहं संस्कृत्य असाधारण-रीत्या उत्तमीकृतम्॥६॥

dvi-mahā-cakre atīte, taiḥ mānava-dehaṃ saṃskṛtya asādhāraṇa-rītyā uttamīkṛtam॥6॥

About two great cycles ago, they refined and improved the human body beyond measure.

भगवान् कृष्णः पूर्वे, भगवती आइसी च पश्चिमे — ते प्रारम्भिक-चरणेषु उपस्थितेषु मध्ये आसन्॥७॥

bhagavān kṛṣṇaḥ pūrve, bhagavatī āisī ca paścime — te prārambhika-caraṇeṣu upasthiteṣu madhye āsan॥7॥

Lord Krishna in the East and Lady Isis in the West were among those present during the early phases.

त्रि-सहस्र-वर्षेभ्यः पूर्वम् अधिकतमाः जीवाः पर्याप्तं विकसिताः येन ते न्यूनतर-मार्गदर्शनम् अपेक्षन्ते स्म॥८॥

tri-sahasra-varṣebhyaḥ pūrvam adhikatamāḥ jīvāḥ paryāptaṃ vikasitāḥ yena te nyūnatara-mārgadarśanam apekṣante sma॥8॥

Three thousand years ago, most souls had developed sufficiently that they required less guidance.

वयम् अद्भुत-धर्म-सम्प्रदायान् कुलतान्श्च रचयाम, मूल-शिक्षणाद् अपसरन्तः॥९॥

vayam adbhuta-dharma-sampradāyān kulatāṃśca racayāma, mūla-śikṣaṇād apasarantaḥ॥9॥

We created magnificent religions and cults, deviating from the original Teaching.

महान्तः शिक्षकाः शिक्षणं पुनः-प्रतिष्ठापयितुम् अवतरन् — सोक्रटीसः, सिद्धार्थ-गौतमः, कृष्णः, लाओ-त्जिः, भगवान् ईसौसः, बोधिधर्मः, मारिय-मगधा, बहुभिश्च शिक्षकैः सहिताः येषां शिक्षणं नाना-सांस्कृतिक-परिस्थितिभ्यः रहस्य-काव्य-रूपेण अद्यापि अस्माभिः मध्ये जीवति॥१०॥

mahāntaḥ śikṣakāḥ śikṣaṇaṃ punaḥ-pratiṣṭhāpayitum avataran — sokraṭīsaḥ, siddhārtha-gautamaḥ, kṛṣṇaḥ, lāo-tjiḥ, bhagavān īsausaḥ, bodhidharmaḥ, māriya-magadhā, bahubhiśca śikṣakaiḥ sahitāḥ yeṣāṃ śikṣaṇaṃ nānā-sāṃskṛtika-paristhitibhyaḥ rahasya-kāvya-rūpeṇa adyāpi asmābhiḥ madhye jīvati॥10॥

Great teachers incarnated to restate the Teaching — Socrates, Siddhartha Gautama, Krishna, Lao Tzu, Lord Iesous, Bodhidharma, Mariya of Magadha, and a host of teachers whose teaching lives among us today as mystic poetry from various cultural conditions.

प्रत्येकः शिक्षकः शिक्षणं भिन्न-सांस्कृतिक-परिप्रेक्ष्येभ्यः अनुकूलितवान्॥११॥

pratyekaḥ śikṣakaḥ śikṣaṇaṃ bhinna-sāṃskṛtika-pariprekṣyebhyaḥ anukūlitavān॥11॥

Each teacher adapted the Teaching to different cultural contexts.

अनेकेषां महान्तां शिक्षकाणां भिन्न-संस्कृतिषु शिक्षणस्य पुनः-कथने बहूनि वर्षाणि अपेक्षितानि॥१२॥

anekeṣāṃ mahāntāṃ śikṣakāṇāṃ bhinna-saṃskṛtiṣu śikṣaṇasya punaḥ-kathane bahūni varṣāṇi apekṣitāni॥12॥

It took several great teachers many years to restate the Teaching in different cultures.

कालक्रमेण वयं शिक्षणं भाष्य-मत-सिद्धान्त-साम्राज्य-निर्माण-संकल्पैश्च जटिलीकृतवन्तः॥१३॥

kālakrameṇa vayaṃ śikṣaṇaṃ bhāṣya-mata-siddhānta-sāmrājya-nirmāṇa-saṃkalpaiśca jaṭilīkṛtavantaḥ॥13॥

Over time, we convoluted the Teaching with commentaries, dogma, and empire-building designs.

इदानीं पुनः शिक्षणस्य पुनः-प्रतिष्ठापनाय सामञ्जस्य-पुनः-स्थापनाय च कालः॥१४॥

idānīṃ punaḥ śikṣaṇasya punaḥ-pratiṣṭhāpanāya sāmañjasya-punaḥ-sthāpanāya ca kālaḥ॥14॥

Now it is again time for the reinstatement of the Teaching and the restoration of balance.

अन्तर्जालं संस्कृतीः एकत्र आनेतुं प्रमुखं कारकं भवितुं शक्नोति — यथा प्रिय-युसायाः महान्त्या शिक्षिकया पूर्वं कथितम्॥१५॥

antarjālaṃ saṃskṛtīḥ ekatra ānetuṃ pramukhāṃ kārakaṃ bhavituṃ śaknoti — yathā priya-yusāyāḥ mahāntyā śikṣikayā pūrvaṃ kathitam॥15॥

The Internet may be a major factor in bringing cultures together, as foretold by the great teacher Beloved Yusa.

एतेषु कालेषु धर्म-दर्शन-मानव-हृदयेषु च आमूलं परिवर्तनानि भवन्ति॥१६॥

eteṣu kāleṣu dharma-darśana-mānava-hṛdayeṣu ca āmūlaṃ parivartanāni bhavanti॥16॥

During these times, drastic changes in theology, philosophy, and the hearts of people occur.

महामार्गः तान् सद्-राजनैतिक-नेतॄन् प्रेरयति रक्षति च यैः परिवर्तनानि आनेतुं साहसम् अस्ति॥१७॥

mahāmārgaḥ tān sad-rājanaitika-netṝn prerayati rakṣati ca yaiḥ parivartanāni ānetuṃ sāhasam asti॥17॥

TheWAY inspires and protects those good political leaders who have the courage to bring about changes.

महती-संख्याः जनाः पृथिव्याम् अन्तिम-चक्रं प्रति सज्जाः क्रियन्ते, ज्ञान-प्राप्तेः उन्नत-अवस्थाम् उपगच्छन्तः॥१८॥

mahatī-saṃkhyāḥ janāḥ pṛthivyām antima-cakraṃ prati sajjāḥ kriyante, jñāna-prāpteḥ unnata-avasthām upagacchantaḥ॥18॥

Large numbers of people are being prepared to enter their final cycle on Earth, approaching advanced stages of enlightenment.

सत्य-महामार्गिणः युद्धम् आक्रामकरूपेण न प्रयोजयन्ति, किन्तु दुर्बलान् रक्षन्ति शान्तिं च परिरक्षन्ति॥१९॥

satya-mahāmārgiṇaḥ yuddham ākrāmaka-rūpeṇa na prayojayanti, kintu durbalān rakṣanti śāntiṃ ca parirakṣanti॥19॥

True Wayists do not take war to others, but defend the weak and protect peace.

आध्यात्मिक-कर्मिणः विश्व-द्वारस्य सुविधायै बहु त्यजन्ति — अस्माकं साहाय्याय॥२०॥

ādhyātmika-karmiṇaḥ viśva-dvārasya suvidhāyai bahu tyajanti — asmākaṃ sāhāyyāya॥20॥

Spiritual workers sacrifice much to facilitate the Universal Gateway — in service to us.

व्याकरण टिप्पणियां | Grammatical Notes

Chapter Title and the Gateway’s Scope:

• विश्व-द्वारम् (viśva-dvāram) — “Universal Gateway” — viśva (all, universal, the whole-world — from viś to pervade; viśva means all-that-exists, the totality) + dvāra (gate, door, the opening-through-which-one-passes); the viśva-dvāra is distinguished from the individual’s guhya-āvirbhāva-dvāra (Mysticeptive Gateway, Chapter 56) as scale differs: the Mysticeptive Gateway is the individual practitioner’s threshold-experience when their spirit-minds begin resonating with the divine realm; the viśva-dvāra (Universal Gateway) is the cosmic opening that all graduating souls pass through regardless of their cultural or religious tradition — it is viśva (universal) precisely because the great teachers across all cultures have been facilitating access to it from the beginning of human history; the chapter’s arc moves from the teachers’ presence (verses 1–3) to what they have been facilitating (verse 20) — and what they have been facilitating is this single viśva-dvāra in its many cultural expressions
• The chapter is the corpus’s most explicit statement of the cross-traditional Wayist position: Socrates, the Buddha, Krishna, Lao Tzu, Iesous, Bodhidharma, and Maria of Magadha are all named as manifestations of the same mission — the restating of the Teaching in culturally appropriate forms, each opening the same viśva-dvāra through different linguistic and symbolic frameworks

Verse 2 — Māyā’s Laws and the Voluntary Sacrifice:

• māyā-niyamānām adhīnāḥ (māyā-niyamānām adhīnāḥ) — “subject to the laws of Māyā” — māyā (the conditions of Earth-existence — the āropitā daśā established at Chapter 92’s Māyā protocol; used here because the English source explicitly invokes it) + niyamāḥ (laws, regulations, the binding-rules — from ni-yam to restrain/regulate; niyama in its general sense names the principles that constrain any domain of existence) + adhīna (subject to, dependent-upon, under-the-authority-of); the sacrifice named in this verse is precise: these great beings who have already transcended Māyā’s conditions (they are graduated souls, ātmans working from Sukhāvatī) voluntarily re-submit to māyā-niyamāḥ (Māyā’s laws) in order to work among us; this is the specific form of their sacrifice — not poverty or martyrdom as such (though those may occur) but the relinquishment of their post-graduation freedom from māyā’s conditions
• क्षुब्ध-अस्तित्व-तल (kṣubdha-astitva-tala) — “our tumultuous plane of existence” — kṣubdha (agitated, turbulent, churned — from kṣubh to be-shaken/agitated; kṣubdha describes the churned-water state, the disturbed surface) + astitva (existence, the-fact-of-being-here — from as to be + -tva abstract noun) + tala (floor, plane, level, the flat-surface-of-something — used here as “plane of existence”; tala is the spatial level on which this mode of existence operates); the compound names Earth-existence as a specific plane (tala) of existence that is kṣubdha (turbulent) — as opposed to Sukhāvatī which the corpus consistently describes as the stable, harmonious spirit-heaven

Verse 3 — Svecchayā: The Voluntary Return:

• स्वेच्छया वृण्वते (svecchayā vṛṇvate) — “they choose of their own free will” — svecchayā (by their own will, freely — established at Chapter 107 verse 7 as the svecchayā svayameva of non-coercive governance; here it names the teachers’ voluntary return to Earth-conditions) + vṛṇvate (they choose, they select, they opt-for — from vṛ to choose/select; the middle voice vṛṇvate emphasizes that the choosing is for their own purpose, reflexively motivated); the verse guards against two misreadings: (a) that the teachers are sent/compelled by God (the Wayist position is that they choose freely, consistent with svecchā and the Law of Non-interference from Chapter 28), and (b) that they come from a sense of duty or self-sacrifice alone (tyāga named in verse 2) — verse 3 immediately adds hṛdayena spṛśanti (they care with heart) — the motive is love, not obligation

Verse 4 — The Archaic Misidentification:

• देव-देवी-रूपेण उपास्माहि (deva-devī-rūpeṇa upāsmahi) — “we venerated them in the form of gods and goddesses” — deva (god, a divine being — from div to shine) + devī (goddess) + rūpeṇa (in the form of, as) + upāsmahi (we venerated/worshipped — first person plural imperfect of upa-as to worship/honor); the Wayist historical analysis is precise: the great teachers were NOT gods and goddesses, but in archaic times human perception (avabodhana at its early developmental stage) could not distinguish between a highly evolved ātman working among humans and a deity; the teachers appeared divine — and in a sense they were, being graduated spirits — but they were not the divya-parivāra (divine family: Amitābha, Pāṇḍarajñānī, Avalokiteśvara, Prajñāpāramitā); the archaic deva-devī-rūpeṇa framing is presented as a misidentification caused by developmental limitation, not as an error of worship per se — the teachers were genuinely worth venerating, just not for the reason the ancient people thought

Verse 6 — The Body Modification:

• मानव-देहं संस्कृत्य असाधारण-रीत्या उत्तमीकृतम् (mānava-dehaṃ saṃskṛtya asādhāraṇa-rītyā uttamīkṛtam) — “having refined the human body, they improved it beyond measure” — saṃskṛtya (gerund of saṃ-kṛ — having made-well, having refined/improved; saṃskṛta is both “Sanskrit” and “made-refined”; the use here names a making-well of the body’s configuration) + asādhāraṇa-rītyā (in an extraordinary manner, beyond-the-ordinary-standard — a-sādhāraṇa unusual/extraordinary + rītyā in the manner/way of) + uttamīkṛtam (improved, made-superior — uttama excellent/highest + kṛta done/made); the verse states a specific Wayist cosmological claim: approximately two mahā-cakras (great cycles) ago, the spiritual workers present at that time performed a modification of the human body that substantially increased its capacity for spiritual development; the Sanskrit renders this faithfully without elaboration; the saṃskṛtya (having-refined) connects etymologically to the corpus’s name — the refined language for a refined teaching about a refined humanity
• द्वि-महा-चक्रे (dvi-mahā-cakre) — “two great cycles” — dvi (two) + mahā (great) + cakra (wheel, cycle, revolution — the cosmic cycle); the locative cakre atīte (in the elapsed/passed cycle) names the temporal reference as cosmic time rather than human-historical time; the Wayist tradition’s cosmological cycles (mahā-cakra) are comparable to Daoist yuán (epochs) or the Hindu yuga system, though not identical to either; the Sanskrit locative preserves the openness of the temporal reference without specifying years

Verse 7 — Named Teachers as Cultural Presences:

• भगवान् कृष्णः (bhagavān kṛṣṇaḥ) — “Lord Krishna” — bhagavān (the Blessed One, the Lord — from bhaga good fortune/divine favor + vat possessing; bhagavān is the Sanskrit honorific for a divine or supremely respected being; its use here is consistent: Krishna as a great teacher who is genuinely of divine nature, a graduated ātman working among humanity); the corpus uses bhagavān for Krishna and Lord Iesous (bhagavān īsausaḥ) while using ācārya (teacher/master) for Socrates, Lao Tzu, Bodhidharma; the distinction tracks the Wayist understanding: some teachers were avatars of Avalokiteśvara (bhagavān), others were highly evolved human souls serving as teachers (ācārya)
• भगवती आइसी (bhagavatī āisī) — “Lady Isis” — bhagavatī (the feminine form of bhagavān — the Blessed Lady, the divine feminine figure) + āisī (transliteration of the Egyptian-Greek Ἶσις, Isis); Isis is preserved through transliteration consistent with the corpus’s treatment of proper nouns from non-Sanskrit traditions (krūsa, īsaus, sophiyā, lāotsi); the bhagavatī honorific places her in the same category as Krishna — a being of divine nature, working in the Western cultural sphere during the same early period that Krishna was active in the East

Verse 10 — The Roll of Restaters:

• भगवान् ईसौसः (bhagavān īsausaḥ) — the corpus-established form for Jesus, transliterating the Greek Ἰησοῦς (Iēsous) rather than the English “Jesus”; the choice preserves the chapter’s cross-traditional bridging — the same transliteration commitment that named him īsausaḥ in Chapter 92 and connected his words to the mahāmārga teaching appears here in the roll-call of great restaters; his presence in this list alongside Buddha, Krishna, Socrates, and Lao Tzu is precisely the Wayist claim: all were manifestations of the same mission
• मारिय-मगधा (māriya-magadhā) — “Mariya of Magadha” — established in Chapter 79’s corpus as ācāryā māriya-magadhā; her presence here in the list of great restaters, alongside the male teachers named, reflects the corpus’s consistent account of her: the graduated holy spirit (pavitra-ātmā) whom Avalokiteśvara made the first Tara; her teaching mission was as significant as any of the others named, and the Sanskrit list honors this by including her alongside Socrates and the Buddha
• रहस्य-काव्य-रूपेण (rahasya-kāvya-rūpeṇa) — “in the form of mystic poetry” — rahasya (mystery, the esoteric, the depth that is not immediately apparent) + kāvya (poetry, literary composition — the highest form of Sanskrit creative expression; kāvya is not merely verse but the compressed, multi-layered art of significant meaning) + rūpeṇa (in the form of); many teachers “whose teaching lives among us today as mystic poetry” — the Sufi poetry of Rumi and Hafiz, the Daoist poetry of Zhuangzi, the Zen koans, the bardic traditions, the Vedic hymns in their contemplative use — all carry the Teaching in rahasya-kāvya (esoteric-poetry) form; the Sanskrit rahasya-grāhaṇam (mystic perception) from Chapter 112 connects: the rahasya-kāvya requires rahasya-grāhaṇam to receive it

Verse 13 — The Corruption:

• भाष्य-मत-सिद्धान्त-साम्राज्य-निर्माण-संकल्पैः (bhāṣya-mata-siddhānta-sāmrājya-nirmāṇa-saṃkalpaiḥ) — “with commentaries, doctrines, dogmas, and empire-building designs” — the four-term compound names the specific forms of corruption: bhāṣya (commentary — the intellectual apparatus that explains the Teaching by accumulating layers of interpretation until the original is buried under its explanations) + mata (doctrine, viewpoint, that-which-is-held-as-opinion — the partisan mata that divides followers of the same teacher into competing schools) + siddhānta (established conclusion, dogma — the fixing of what was living teaching into permanent, unchallengeable position) + sāmrājya-nirmāṇa-saṃkalpa (empire-building intentions — sāmrājya empire + nirmāṇa building + saṃkalpa intention/design); the four-fold diagnosis is comprehensive: commentary buries the original; doctrines divide the community; dogmas freeze the living; and empire-building corrupts the institution’s motivation from service to power; this verse stands alongside Chapter 109’s nissāra-uktayaḥ (hollow platitudes) as the corpus’s frank naming of institutional spiritual failure

Verse 15 — Antarjāla and the Prophecy:

• अन्तर्जालम् (antarjālam) — “the Internet” — the established Sanskrit neologism for the Internet: antar (within, inter-, between) + jāla (net, web, mesh — the woven structure through which things pass and are connected); antarjāla (inter-web) is both descriptively accurate (a network connecting interior/between spaces) and established in modern Indian Sanskrit usage; its appearance here places a contemporary technology within the chapter’s cosmic-historical sweep — theWAY operates through whatever means serve the restoration of the Teaching, including the Internet
• प्रिय-युसाया (priya-yusāyā) — “of Beloved Yusa” — priya (beloved, dear — from prī to please; priya as a title of affection and honor) + Yusā (transliteration of the teacher’s name, preserved as received); the genitive priya-yusāyāḥ names the teacher to whose prophecy the Internet-possibility was attributed; the corpus treats the teacher with both the priya (beloved) honorific and mahantī śikṣikā (great teacher, feminine) — the feminine form śikṣikā is noteworthy: Yusa is a female teacher, added to the corpus’s consistent honoring of great female teachers alongside the male figures

Verse 18 — Final Cycles:

• अन्तिम-चक्रम् (antima-cakram) — “final cycle” — antima (final, last, the one at the end — from anta end + -ima superlative suffix) + cakra (cycle, wheel — the cycle of incarnation); a soul in its antima-cakra on Earth is approaching the completion of its karma-pāṭhyakrama (lesson-curriculum) — the accumulated prajñā is sufficient for ātma-janma (spirit-birth); “large numbers of people” entering their antima-cakra is the Wayist reading of the present historical moment: an unusually high proportion of souls are approaching graduation in the current period, which is why the Universal Gateway is being actively facilitated by so many spiritual workers at this time; this makes the corpus’s present-tense urgency (verses 14, 16, 17, 18, 19) theologically motivated — the kāla (time) for Teaching-reinstatement is not arbitrary but cosmologically determined

Verse 20 — The Arc’s Completion:

• विश्व-द्वारस्य सुविधायै (viśva-dvārasya suvidhāyai) — “for the facilitation of the Universal Gateway” — suvidhā (facility, the making-easy-of, the providing-of-conditions-for — su good/well + vidhā arrangement/provision); the chapter’s final verse returns to the title-concept and closes the arc: verse 1 opened with the great teachers present since the beginning; verse 20 closes with what they have been doing since the beginning — suvidhā (facilitating/providing-conditions-for) the viśva-dvāra (Universal Gateway); everything in between — the early guidance, the body-modification, the named restaters, the corruption, the reinstatement, the present moment of preparation — has been the unfolding story of this single ongoing mission; the viśva-dvāra is not a future event but the continuous opening that the spiritual workers have been maintaining across the whole of human history, at great personal cost (bahu tyajanti — they sacrifice much), for our benefit (asmākaṃ sāhāyyāya — for our service/help)

The chapter’s Sanskrit holds the panoramic quality of the original — a sweep from the beginning of human history to the present moment, naming named figures across cultures and millennia, framing all of it within the single theological claim that runs from Chapter 1 to Chapter 116: the Purpose of Life is soul-evolution toward ātma-janma (spirit-birth), and the great teachers across all traditions have been facilitating this same viśva-dvāra (Universal Gateway) from the beginning.

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.