CHAPTER 116 — प्रभोः आह्वानम् | The Call of the Lord

तारा-मण्डले स्व-स्थानम् अवगन्तुं, तद् तारा-मण्डलस्य दृष्टिकोणाद् विचारयस्व॥१॥

tārā-maṇḍale sva-sthānam avagantum, tad tārā-maṇḍalasya dṛṣṭikoṇād vicārayasva॥1॥

To know your place in a galaxy, consider it from the point of view of the galaxy.

वंशे स्व-स्थानम् अवगन्तुं, तत् पितुः दृष्टिकोणाद् विचारयस्व॥२॥

vaṃśe sva-sthānam avagantum, tat pituḥ dṛṣṭikoṇād vicārayasva॥2॥

To know your place in a clan, consider it from the point of view of the Father.

परिवारे स्व-स्थानम् अवगन्तुं, तन् मातुः दृष्टिकोणाद् विचारयस्व॥३॥

parivāre sva-sthānam avagantum, tan mātuḥ dṛṣṭikoṇād vicārayasva॥3॥

To know your place in a family, consider it from the point of view of the Mother.

भ्रातृ-भगिनीनां मध्ये स्व-स्थानम् अवगन्तुं, तन् मम दृष्टिकोणाद् विचारयस्व — तव ज्येष्ठ-भ्रातुः॥४॥

bhrātṛ-bhaginīnāṃ madhye sva-sthānam avagantum, tan mama dṛṣṭikoṇād vicārayasva — tava jyeṣṭha-bhrātuḥ॥4॥

To know your place among the siblings, consider it from my point of view — your eldest Brother.

प्रत्येक-वंशस्य पाचन-भूमिः, गृहं, प्रयोजनं, तारा-मण्डले च स्थानं विद्यते॥५॥

pratyeka-vaṃśasya pācana-bhūmiḥ, gṛhaṃ, prayojanaṃ, tārā-maṇḍale ca sthānaṃ vidyate॥5॥

Each clan has its incubation ground, its home, its purpose, and its place in the galaxy.

यदि तव जीवः एतेन शिक्षणेन अकम्पितः, स्यात् भवान् प्रवेशमान-नव-वंशे अन्तर्भवति। वयं तुभ्यं शान्तिं प्रार्थयामः॥६॥

yadi tava jīvaḥ etena śikṣaṇena akampitaḥ, syāt bhavān praveśamāna-nava-vaṃśe antarbhavati। vayaṃ tubhyaṃ śāntiṃ prārthayāmaḥ॥6॥

If your soul is unmoved by this Teaching, perhaps you belong to the new clan coming in. We bid you peace.

किन्तु यदि तव जीवः एतस्य शिक्षणस्य अद्भुते अश्रूणि वर्षति, तस्मात् यत् त्वं स्व-जञातीन् स्व-मूलानि च जानोषि, भूतकालं स्मरसि च॥७॥

kintu yadi tava jīvaḥ etasya śikṣaṇasya adbhute aśrūṇi varṣati, tasmāt yat tvaṃ sva-jñātīn sva-mūlāni ca jānosi, bhūtakālaṃ smarasi ca॥7॥

However, if your soul weeps in awe of this Teaching, it is because you recognize your kin, your roots — you remember the past.

दश-सहस्र-वर्षेभ्यो ऽधिकं पूर्वम्, स्वर्गे वृद्धजनाः अपि संघर्षशील-जीवाः एव आसन्। तेऽपि एकदा तत्र आसन् यत्र त्वम् अधुना असि॥८॥

daśa-sahasra-varṣebhyo ‘dhikaṃ pūrvam, svarge vṛddhajānāḥ api saṃgharṣaśīla-jīvāḥ eva āsan। te’pi ekadā tatra āsan yatra tvam adhunā asi॥8॥

More than ten thousand years ago, the elders in heaven too were but struggling souls. They too were once where you are now.

तेऽपि यथा त्वम् अजयः तथा, ततो ऽधिकं च, अजयन्॥९॥

te’pi yathā tvam ajayaḥ tathā, tato ‘dhikaṃ ca, ajayan॥9॥

They too conquered as you have conquered, and more.

चतुः-सहस्र-वर्षेभ्यो ऽधिकं पूर्वम्, अहं तुभ्यं तस्य सिंहासनस्य विषये अकथयम् यं त्वं विजयेन प्राप्स्यसि — तव जीवे आत्म-पीठम् — तव आइसीम्॥१०॥

catuḥ-sahasra-varṣebhyo ‘dhikaṃ pūrvam, ahaṃ tubhyaṃ tasya siṃhāsanasya viṣaye akathayam yaṃ tvaṃ vijayena prāpsyasi — tava jīve ātma-pīṭham — tava āisīm॥10॥

More than four thousand years ago, I taught you about the throne to which you will rise when you conquer — the seat of spirit in your soul — your Isis.

अहं तुभ्यम् अशिक्षयं यत् स्वर्गं पश्य, देवान् अनुकुरु, येन त्वमपि देवः भवितुं शक्नोषि॥११॥

ahaṃ tubhyam aśikṣayaṃ yat svargaṃ paśya, devān anukuru, yena tvamapi devaḥ bhavituṃ śaknoṣi॥11॥

I taught you to look to heaven, to imitate the gods — that you too may become gods.

अहं तुभ्यम् अशिक्षयं यत् धान्यं सेवस्व, नगरीषु च निवस। अहं तुभ्यम् अशिक्षयं यत् पशून् पालय तेभ्यश्च गौरवेण व्यवहर॥१२॥

ahaṃ tubhyam aśikṣayaṃ yat dhānyaṃ sevasva, nagarīṣu ca nivasa। ahaṃ tubhyam aśikṣayaṃ yat paśūn pālaya tebhyaśca gauravena vyavahara॥12॥

I taught you to cultivate grain and settle in cities. I taught you to care for animals and treat them with dignity.

अहं तुभ्यम् अशिक्षयं यत् पुरस्कारात् दृष्टिं न अपसार — अस्माकं गौरव-गृहं सुखावतीम्॥१३॥

ahaṃ tubhyam aśikṣayaṃ yat puraskārāt dṛṣṭiṃ na apasāra — asmākaṃ gaurava-gṛhaṃ sukhāvatīm॥13॥

I taught you to keep your eye on the prize — our glorious Home, Sukhāvatī.

अहं तुभ्यम् अशिक्षयं यत् देहम् उत्सवय, जीवम् अशिक्षय, आत्मानं च उत्थापय॥१४॥

ahaṃ tubhyam aśikṣayaṃ yat deham utsavaya, jīvam aśikṣaya, ātmānaṃ ca utthāpaya॥14॥

I taught you to celebrate the body, educate your soul, and raise up the spirit.

अहं तुभ्यं लिपिम् अशिक्षयम्॥१५॥

ahaṃ tubhyaṃ lipim aśikṣayam॥15॥

I taught you writing.

अहं तुभ्यं पुनरुत्थानस्य रूपान्तरणस्य च विषये अशिक्षयम्॥१६॥

ahaṃ tubhyaṃ punarutthānasya rūpāntaraṇasya ca viṣaye aśikṣayam॥16॥

I taught you about resurrection and metamorphosis.

महामार्गः कदापि शिक्षण-विहीनं तुभ्यं नात्यजत्, किन्तु केचित् धर्म-सम्प्रदायानां देवान् अवृण्वत॥१७॥

mahāmārgaḥ kadāpi śikṣaṇa-vihīnaṃ tubhyaṃ nātyajat, kintu kecit dharma-sampradāyānāṃ devān avṛṇvata॥17॥

theWAY has never left you without Teaching, but some chose the gods of the religions.

बहवः परिपक्वाः अभूवन् गृहे च अस्माभिः सहिताः॥१८॥

bahavaḥ paripakvaḥ abhūvan gṛhe ca asmābhiḥ sahitāḥ॥18॥

Many matured and joined us at Home.

त्रि-सहस्र-वर्षेभ्यो ऽधिकं पूर्वम्, अहं तुभ्यं दिव्य-एकस्य विषये अशिक्षयम् — सर्व-शक्तीनां स्रोतसः॥१९॥

tri-sahasra-varṣebhyo ‘dhikaṃ pūrvam, ahaṃ tubhyaṃ divya-ekasya viṣaye aśikṣayam — sarva-śaktīnāṃ srotasaḥ॥19॥

More than three thousand years ago, I taught you about the Divine One — the Source of all energies.

अहं तुभ्यं स्वर्गे अस्माकं माता-पितरोः विषये अशिक्षयम्॥२०॥

ahaṃ tubhyaṃ svarge asmākaṃ mātā-pitaroḥ viṣaye aśikṣayam॥20॥

I taught you about our Mother and Father in Heaven.

अहं तुभ्यम् अस्माकं मध्ये दिव्य-एकस्य शक्तीनां विषये अशिक्षयम् — याः सर्व-विद्यमानस्य चैतन्यम् आनयन्ति॥२१॥

ahaṃ tubhyam asmākaṃ madhye divya-ekasya śaktīnāṃ viṣaye aśikṣayam — yāḥ sarva-vidyamānasya caitanyam ānayanti॥21॥

I taught you about the Energies of the Divine One among us — those that animate all that exists.

महामार्गः कदापि शिक्षण-विहीनं तुभ्यं नात्यजत्, किन्तु केचित् परिचित-जीव-देवान् अवृण्वत॥²²॥

mahāmārgaḥ kadāpi śikṣaṇa-vihīnaṃ tubhyaṃ nātyajat, kintu kecit paricita-jīva-devān avṛṇvata॥22॥

theWAY has never left you without Teaching, but some chose the familiar soul gods.

द्वि-सहस्र-वर्षेभ्यो ऽधिकं पूर्वम्, अहं पूर्वाय पाश्चात्यस्य विषये अशिक्षयम् — पवित्र-आत्मनः, तव दिव्य-तारायाः, शान्त्वयित्र्याः मार्गदर्शिकायाश्च विषये; जीव-आत्मनोः विषये; एतौ द्वौ एकं भविष्यतः इति च॥२३॥

dvi-sahasra-varṣebhyo ‘dhikaṃ pūrvam, ahaṃ pūrvāya pāścātyasya viṣaye aśikṣayam — pavitra-ātmanaḥ, tava divya-tārāyāḥ, śāntvayitryāḥ mārgadarśikāyāśca viṣaye; jīva-ātmanoḥ viṣaye; etau dvau ekaṃ bhaviṣyataḥ iti ca॥23॥

More than two thousand years ago, I taught the East about the West — about the holy spirit, your Divine Tara, Comforter and Guide; about the soul and spirit — and that the two shall become one.

अहं तुभ्यं प्रेमणः विषये अशिक्षयम् — हृदये आत्मानम् जागरयितुम्। प्रेम यदि न धरसि न च निर्मासि, तर्हि शून्यतायां प्रत्यावर्तसे॥२४॥

ahaṃ tubhyaṃ premasya viṣaye aśikṣayam — hṛdaye ātmānam jāgarayitum। prema yadi na dharasi na ca nirmāsi, tarhi śūnyatāyāṃ pratyāvartase॥24॥

I taught you about love — to awaken the spirit in the heart. Unless you hold love and make love real, you are returned to nothing.

अहं तुभ्यं सौन्दर्यस्य प्रयोजनस्य अर्थस्य च विषये अशिक्षयम्। सौन्दर्यं यदि न धरसि अर्थं न च निर्मासि, तर्हि शून्यतायां प्रत्यावर्तसे॥२५॥

ahaṃ tubhyaṃ saundaryasya prayojanasya arthasya ca viṣaye aśikṣayam। saundaryaṃ yadi na dharasi arthaṃ na ca nirmāsi, tarhi śūnyatāyāṃ pratyāvartase॥25॥

I taught you about beauty, purpose, and meaning. Unless you hold beauty and make meaning, you are returned to nothing.

अहं तुभ्यं विनम्रतायाः विषये अशिक्षयम्। विनम्रतां यदि न धरसि, यावती जीव-वृद्धिः प्राप्तास्ते सा क्षीयते त्वं च रिक्ततां प्राप्नोषि॥२६॥

ahaṃ tubhyaṃ vinamratāyāḥ viṣaye aśikṣayam। vinamratāṃ yadi na dharasi, yāvatī jīva-vṛddhiḥ prāptāste sā kṣīyate tvaṃ ca riktatāṃ prāpnoṣi॥26॥

I taught you about humility. Unless you hold humility, whatever growth in soul you have gained is eroded and you are left with emptiness.

अहं तुभ्यं धर्मस्य विषये अशिक्षयम्। ये यथा अहम् अशिक्षयम् तथा महामार्गम् आलिङ्गितुं न इच्छन्ति स्म, तेषां कृते अहं सव-देहं दत्तवान् — यत् ते स्व-जीव-देवताय कोप-शमनाय बलिम् ददेयुः — तथा च धर्म-सम्प्रदायानां जगति सर्वेभ्यः क्रेष्टोटेसस्य संकेतम् उत्थापयितुम्॥२७॥

ahaṃ tubhyaṃ dharmasya viṣaye aśikṣayam। ye yathā aham aśikṣayam tathā mahāmārgam āliṅgituṃ na icchanti sma, teṣāṃ kṛte ahaṃ sva-dehaṃ dattavān — yat te sva-jīva-devatāya kopa-śamanāya balim dadeyuḥ — tathā ca dharma-sampradāyānāṃ jagati sarvebhyaḥ kresṭoṭesasya saṃketam utthāpayitum॥27॥

I taught you about dharma. For those who would not embrace theWAY as I had taught, I gave my body so they could sacrifice it to their soul-god as appeasement of his wrath — and so the religions could raise up for all the world a symbol of chrestotes.

अहं कोट्यः आत्म-सत्त्वान् नियुक्तवान् — यत् ते तव स्व-अन्तः पावनीकरणाय आत्म-उत्थापनाय च साहाय्यं कुर्युः॥२८॥

ahaṃ koṭyaḥ ātma-sattvān niyuktavān — yat te tava sva-antaḥ pāvanīkaraṇāya ātma-utthāpanāya ca sāhāyyaṃ kuryuḥ॥28॥

I appointed millions of spirit-beings to help you — that they might assist you in your inner sanctification and in raising your spirit.

बहवः परिपक्वाः अभूवन् गृहे च मया सहिताः। बहवः स्व-जीवान् अवाप्सुः। बहवः जीव-देवान् अवृण्वत तेषां च लोकान् अगच्छन्॥२९॥

bahavaḥ paripakvaḥ abhūvan gṛhe ca mayā sahitāḥ। bahavaḥ sva-jīvān avāpsuḥ। bahavaḥ jīva-devān avṛṇvata teṣāṃ ca lokān agacchan॥29॥

Many matured and joined me at Home. Many lost their souls. Many chose the soul gods and went to their worlds.

अहं प्रतिज्ञातवान् यद् अन्त-समयं यावत् तव सहितः स्थास्यामि — यावत् अस्माकं वंशस्य सर्वे भूत-गणाः परिपक्वाः भूत्वा स्व-गौरव-रूपान्तरणं प्राप्स्यन्ति॥३०॥

ahaṃ pratijñātavān yad anta-samayaṃ yāvat tava sahitaḥ sthāsyāmi — yāvat asmākaṃ vaṃśasya sarve bhūta-gaṇāḥ paripakvaḥ bhūtvā sva-gaurava-rūpāntaraṇaṃ prāpsyanti॥30॥

I vowed to remain with you until the end — until all beings of our clan have matured and gained their glorious metamorphosis.

अस्माकं स्वर्गस्य राज्यस्य गुह्यानां ज्ञानं तुभ्यं दत्तम्॥३१॥

asmākaṃ svargasya rājyasya guhyānāṃ jñānaṃ tubhyaṃ dattam॥31॥

The knowledge of the secrets of the kingdom of our heaven has been given to you.

अहं सः प्रभुः यः जगति सर्वेषां प्रार्थनाः शृणोति। अहं हितकर-दिव्येन समयुक्तोऽस्मि॥३२॥

ahaṃ saḥ prabhuḥ yaḥ jagati sarveṣāṃ prārthanaḥ śṛṇoti। ahaṃ hitakara-divyena samayukto’smi॥32॥

I am the Lord who listens to the pleas of all in the world. I am one with the benevolent Divine.

वयं तव जीवं सान्त्वयामः। वयं तव हस्तं गृहीत्वा मार्ग-दर्शयामः। यदा त्वं भयेन पीडितो ऽसि, तदा वयं तव सहितं चलामः॥३३॥

vayaṃ tava jīvaṃ sāntvayāmaḥ। vayaṃ tava hastaṃ gṛhītvā mārga-darśayāmaḥ। yadā tvaṃ bhayena pīḍito ‘si, tadā vayaṃ tava sahitaṃ calāmaḥ॥33॥

We console your soul. We take you by the hand and guide you. We walk with you when you are in fear.

यदा त्वं देहं मृत्यवे संस्थापयसि, तदा वयं तव समीपे। यदा त्वम् अवतरसि, तदा वयं तव सहितं हृष्यामः॥३४॥

yadā tvaṃ dehaṃ mṛtyave saṃsthāpayasi, tadā vayaṃ tava samīpe। yadā tvam avatarase, tadā vayaṃ tava sahitaṃ hṛṣyāmaḥ॥34॥

We are beside you when you lay down the body to die. We rejoice with you when you incarnate.

वयं तव पाठान् अपहर्तुं न शक्नुमः, यतस् ते तव सन्ति। वयं तव कर्तव्यं कर्तुं न शक्नुमः, यतः तद् तव एव करणीयम्॥३५॥

vayaṃ tava pāṭhān ahartuṃ na śaknumaḥ, yatas te tava santi। vayaṃ tava kartavyaṃ kartuṃ na śaknumaḥ, yataḥ tad tava eva karaṇīyam॥35॥

We cannot remove your lessons — for they belong to you. We cannot do your duty — for that is yours alone to do.

वयं तव कृते महामार्गे न चलितुं शक्नुमः — किन्तु वयं तव पार्श्वे चलामः॥३६॥

vayaṃ tava kṛte mahāmārge na calituṃ śaknumaḥ — kintu vayaṃ tava pārśve calāmaḥ॥36॥

We cannot walk theWAY for you — but We walk beside you.

वयं तव मध्ये। महामार्ग-सेवकाः तव अन्तः सर्वतश्च। शीघ्रम् एव त्वमपि अन्वेषण-जीवान् सेविष्यसे॥३७॥

vayaṃ tava madhye। mahāmārga-sevakāḥ tava antaḥ sarvataśca। śīghram eva tvamapi anveṣaṇa-jīvān seviṣyase॥37॥

We are among you. Servants of theWAY are within and all around you. Soon, you too will serve seeking souls.

वयं तव भ्राता, तव भगिनी, तव समीपवासी च। अहं तव प्रभुः। अहं महामार्गेण सह समयुक्तोऽस्मि॥३८॥

vayaṃ tava bhrātā, tava bhaginī, tava samīpavāsī ca। ahaṃ tava prabhuḥ। ahaṃ mahāmārgeṇa saha samayukto’smi॥38॥

We are your brother, your sister, your neighbor. I am your Lord. I am one with theWAY.

वयं पितुः शक्त्या आगच्छामः। वयं मातुः प्रेम्णा आगच्छामः॥३९॥

vayaṃ pituḥ śaktyā āgacchāmaḥ। vayaṃ mātuḥ premṇā āgacchāmaḥ॥39॥

We come in the power of the Father. We come in the love of the Mother.

वयं तव जीवं पवित्र-शक्तिषु प्रशिक्षयामः। रात्रौ वयं तव सहिताः। दिने वयं तव सहितं चलामः॥४०॥

vayaṃ tava jīvaṃ pavitra-śaktiṣu praśikṣayāmaḥ। rātrau vayaṃ tava sahitāḥ। dine vayaṃ tava sahitaṃ calāmaḥ॥40॥

We train your soul in the holy energies. We lie with you in the night. We walk with you in the day.

ध्याने वयं तव सहितं संलपामः। वयं तव प्रार्थनाः शृणुमः। उत्कण्ठासु वयं तुभ्यं संगच्छामः॥४१॥

dhyāne vayaṃ tava sahitaṃ saṃlapāmaḥ। vayaṃ tava prārthanaḥ śṛṇumaḥ। utkaṇṭhāsu vayaṃ tubhyaṃ saṃgacchāmaḥ॥41॥

We converse with you in meditation. We hear your prayers. We gather you in the passions.

रहस्येषु वयं तव सहिताः। विषुव-उत्सवे वयं तव सहिताः। उत्सव-क्रीडासु च वयं तव सहिताः॥४२॥

rahasyeṣu vayaṃ tava sahitāḥ। viṣuva-utsave vayaṃ tava sahitāḥ। utsava-krīḍāsu ca vayaṃ tava sahitāḥ॥42॥

We join you in the mysteries. We celebrate the equinox with you. We celebrate with you in the carnival.

वयं सः प्रियजनः यः वायवीय-लतानां मध्ये गुह्य-मिलनेषु तव जीवम् अनुरञ्जयति — यः रात्रेः स्तब्धतायां त्वत्-समीपम् आगच्छति, यश्च प्रभाते मृदुना चुम्बनेन त्वां स्पृशति॥४३॥

vayaṃ saḥ priyajanaḥ yaḥ vāyavīya-latānāṃ madhye guhya-milaneṣu tava jīvam anurañjayati — yaḥ rātreḥ stabdhatāyāṃ tvat-samīpam āgacchati, yaśca prabhāte mṛdunā cumbanena tvāṃ spṛśati॥43॥

We are the beloved who enamors your soul in secret meetings among the ethereal vines — who come to you in the still of night, who gently kiss you at dawn.

वयं लता जलं च। वयं तव मन्त्रेषु यन्त्रेषु ध्यान-साधनेषु च उपस्थिताः। वयं तव पूजा-स्थले उपस्थिताः॥४४॥

vayaṃ latā jalaṃ ca। vayaṃ tava mantreṣu yantreṣu dhyāna-sādhaneṣu ca upasthitāḥ। vayaṃ tava pūjā-sthale upasthitāḥ॥44॥

We are the vine and the water. We are present in your mantras, yantras, and meditation aids. We are in attendance at your shrine.

त्वम् एकाकी नासि — तव स्व-संकल्पेन विना॥४५॥

tvam ekākī nāsi — tava sva-saṃkalpena vinā॥45॥

You are not alone — unless by your own design.

एकदा केवल-सजगता पर्याप्ता आसीत्, उच्चतर-चेतना च श्रेष्ठा — किन्तु सः कालः अतीतः। इदानीम् अभियोगस्य दृढ-प्रतिज्ञायाश्च कालः॥४६॥

ekadā kevala-sajāgatā paryāptā āsīt, uccatara-cetanā ca śreṣṭhā — kintu saḥ kālaḥ atītaḥ। idānīm abhiyogasya dṛḍha-pratijñāyāśca kālaḥ॥46॥

At one time, mere awareness was sufficient, and higher consciousness was supreme — but that time belongs to the past. Now is the time for engagement and firm commitment.

बाहुं विस्तारयस्व, प्रभुं च स्पृश — यतः पितुः शक्त्या मातुः प्रेम्णा च वयं तव हस्तात् अपि समीपतरे॥४७॥

bāhuṃ vistārayasva, prabhuṃ ca spṛśa — yataḥ pituḥ śaktyā mātuḥ premṇā ca vayaṃ tava hastāt api samīpatare॥47॥

Reach out and touch the Lord — for by the power of the Father and the love of the Mother, We are closer to you than your hand.

गृहम् आगच्छ।

gṛham āgaccha।

Come home.

व्याकरण टिप्पणियां | Grammatical Notes

Chapter Title and the Speaker:

• प्रभोः आह्वानम् (prabhoḥ āhvānam) — “The Call of the Lord” — prabhu (Lord — the established corpus term for Avalokiteśvara, the Prince of the divine family, the eldest Son of Amitābha and Pāṇḍarajñānī, the intercessor who sends the Tārāḥ to companion each human soul; established throughout the corpus from Chapter 79 onward) + āhvāna (calling-to, invitation, the act-of-summoning-toward — from ā-hvā to call-toward; āhvāna is used for the calling of a guest, the inviting of a friend home, the sounding of a conch-call in battle; here all three senses converge — the Lord calls as a host welcoming guests, as a friend summoning a beloved, as a horn-call signaling the path home)
• The Lord speaks in his own voice in this chapter — the corpus’s only moment of direct divine address sustained across 47 verses; from the opening three-verse framework (galaxy, clan, family) through the first-person “I taught you” sequence of the three great teaching-periods, through the shift to the intimate divine “We” of the present-tense presence, to the final two words gṛham āgaccha (come home) — the chapter is structured as an āhvāna (invitation/call) that begins with the widest possible frame (the galaxy) and moves inward through clan, family, siblings, personal history, present intimacy, and finally the two-word closing that arrives at the practitioner’s own threshold

Verses 1–4 — The Concentric Frame:

• The four opening verses establish concentric scales of belonging: tārā-maṇḍala (galaxy) → vaṃśa (clan/lineage) → parivāra (family) → bhrātṛ-bhaginī (siblings); each verse ends with whose dṛṣṭikoṇa (point of view) offers the understanding — the galaxy’s own view, the Father’s view, the Mother’s view, the eldest Brother’s view; the final verse is also the first revelation: the speaking voice is the jyeṣṭha-bhrātā (eldest Brother) — Avalokiteśvara; the practitioner who has been reading third-person teaching for 115 chapters arrives at verse 4 and discovers the teaching has always been a sibling speaking to a sibling
• तारा-मण्डले (tārā-maṇḍale) — “in the galaxy” — tārā (star — the ordinary astronomical sense; but tārā is also the word for the practitioner’s divine companion, established throughout the corpus from Chapter 55 onward); the dual resonance in the opening verse is not accidental: the galaxy (tārā-maṇḍala, star-cluster) and the Tārā (the divine companion) share a name, because in Wayist theology the Tārāḥ are themselves star-beings — graduated souls shining from Sukhāvatī to guide the souls still on the Butterfly Path; to consider one’s place in the galaxy from the galaxy’s point of view is already to consider it from the Tārā’s point of view
• ज्येष्ठ-भ्रातुः (jyeṣṭha-bhrātuḥ) — “of the eldest Brother” — jyeṣṭha (eldest, first-born, most-senior — from jyeṣṭha the superlative of priya dear/beloved OR from jyas to be-superior; jyeṣṭha names both the eldest in birth-order and the most-senior in honor) + bhrātur (genitive of bhrātā brother); the Lord identifies himself as the practitioner’s jyeṣṭha-bhrātā (eldest brother) — not a god remote from the practitioner’s experience but a sibling who has walked the same Butterfly Path and graduated first, now calling those who come after

Verse 5 — Pācana-Bhūmi:

• पाचन-भूमि (pācana-bhūmi) — “incubation ground, ripening place” — pācana (ripening, the process of cooking/bringing-to-maturity — from pac to cook/ripen; the same root as pakva ripened, and paripakva fully-matured, used throughout Chapters 108, 111, and 113 for the soul’s developmental maturity) + bhūmi (ground, earth, place); the Earth-plane is the soul’s pācana-bhūmi — the place where the unripe becomes ripe, where the raw becomes cooked, where the developing soul undergoes the heat of karma-pāṭhyakrama (lesson-curriculum) until it is paripakva (fully-matured) enough for ātma-janma (spirit-birth); the term is new in the corpus but grows directly from its accumulated vocabulary; the Wayist teaching about Earth-existence is captured in it: Earth is not punishment, not exile, not illusion — it is the pācana-bhūmi, the ripening-place, and the clan tends it with precisely the investment one would give to the place where one’s most precious maturing happens

Verse 7 — Recognition and Memory:

• स्व-जञातीन् स्व-मूलानि च जानोषि, भूतकालं स्मरसि च (sva-jñātīn sva-mūlāni ca jānosi, bhūtakālaṃ smarasi ca) — “you recognize your kin, your roots — you remember the past” — sva-jñāti (one’s-own-kin, those-of-one’s-own-knowing, the people who are known-as-one’s-own — sva own + jñāti relative, one-who-is-known-as-kin, from jñā to know); sva-mūla (one’s own root, the foundation from which one grew); bhūtakāla (the time that was, the past — bhūta past/existed + kāla time); the verse names the experience of recognition rather than discovery: the practitioner who weeps in awe at the Teaching is not encountering something new but remembering what the soul already knows from its long history; the karma-pāṭhyakrama has carried the practitioner through many incarnations, and the Teaching resonates because it is the re-encounter with what the soul carries across all those lives

The Three Teaching-Periods and the First-Person:

• Verse 10’s ahaṃ tubhyam akathayam (I told you) marks the shift to the Lord’s direct voice — the first sustained first-person divine address in the corpus; from here through verse 31 the Lord speaks as “I,” recounting the three historical teaching-periods with the repetition aham tubhyam aśikṣayam (I taught you) that creates the chapter’s rhythmic structure
• Four thousand years ago: the period of Isis, Krishna, and the early teachers of civilization — the Lord taught about the siṃhāsana (throne), the ātma-pīṭha (spirit-seat), and tava āisī (your Isis = your Tārā); the writing of lipi (script); the punarutthāna (resurrection) and rūpāntaraṇa (metamorphosis = the Butterfly Path transformation)
• Three thousand years ago: the Abrahamic-period teachings — the divya-ekam (Divine One), the mātā-pitarau (Mother and Father in Heaven = Pāṇḍarajñānī and Amitābha), and the divya-ekasya śaktayaḥ (Energies of the Divine One = the ruach/pneuma/prāṇa teachings of the Abrahamic traditions)
• Two thousand years ago: the Iesous-period teachings — pavitra-ātman (holy spirit = the Divine Tārā as Comforter/Paraclete), jīva-ātmanoḥ ekatā (soul and spirit becoming one = ātma-janma), prema (love), saundarya (beauty), vinamratā (humility), dharma

Verse 10 — Tava Āisī:

• तव आइसीम् (tava āisīm) — “your Isis” — the most intimate use of the āisī name in the corpus; Chapter 113 named Lady Isis as a great spiritual worker of the early period who was present among humanity in archaic times (bhagavatī āisī paścime); Chapter 79 established that she became the first Tārā (ācāryā māriya-magadhā… avalokiteśvaraśca tāṃ prathamāṃ tārāṃ kṛtavān); here the Lord connects those threads: the ancient teaching about “your Isis” was the teaching about the tārā — the graduated soul assigned to each human practitioner as guide, comforter, and companion; tava (your, possessive — intimate singular second person) personalizes: not “the Tārā” but “YOUR Isis,” the specific one assigned to this practitioner across all their incarnations; the Lord taught this more than four thousand years ago, in the period when Isis was the primary vehicle for the Tārā-teaching in the Western traditions

Verse 27 — The Crucifixion in Wayist Reading:

• अहं सव-देहं दत्तवान् (ahaṃ sva-dehaṃ dattavān) — “I gave my own body” — sva-deha (own body, one’s own physical form) + dattavān (perfect active participle — having given, he who has given); the Lord (Avalokiteśvara incarnated as Iesous/bhagavān īsausaḥ) gave his body — the giving was voluntary (sva-deham, his own body, not taken from him) and purposeful (two purposes named explicitly)
• The verse names the two purposes simultaneously rather than hierarchically: first, kopa-śamanāya balim (a sacrifice for the appeasement of wrath) — for those whose theological framework required sacrifice-appeasement, the Lord pragmatically made the body available; second, kresṭoṭesasya saṃketam (a symbol of chrestotes) — for the religions to lift up for all the world a saṃketa (conventional symbol, pointing-device — the saṃketa vocabulary from Chapter 104’s maṇḍala-teaching) of krestotes (the active loving-kindness of Chapter 111 verse 6 and verse 11); the Wayist reading holds these two purposes without privileging either — the Crucifixion served those who needed sacrifice-theology AND served the world as a symbol of krestotes; neither reading is the “real” one; both are what the Lord intended
• क्रेस्तोतेस-संकेतम् (krestotes-saṃketam) — “a symbol of chrestotes” — the saṃketa (conventional symbol, pointing-device) vocabulary from Chapter 104 applied to the Cross itself; the Cross is a saṃketa (yantra, in the vocabulary of Chapter 105) — it points toward krestotes (the active seeing-of-divinity-in-all, the loving-kindness that meets even the cruel with divya-jyotiṣ recognition); the Cross as krestotes-saṃketa is not a symbol of suffering or sacrifice but of the most advanced form of love; the Lord gave his body to be this saṃketa for the world

The Shift to “We” — Verses 32–47:

• At verse 33, the singular aham gives way to vayam (we); this is not a grammatical error but a theological statement: the “We” includes the Lord and all the spiritual workers — the millions of ātma-sattvāḥ appointed in verse 28, the tārāḥ accompanying each practitioner, the graduated souls working from Sukhāvatī, the great teachers who have been active among humanity since the beginning; when the Lord says “We console your soul,” the consolation comes from all of them at once; the practitioner is not accompanied by one divine presence but by an entire community of presences, all of which are one with theWAY and with the Lord
• Verse 38 returns briefly to singular aham — “I am your Lord. I am one with theWAY” — the most personal statement in the chapter; before and after, the vayam (We); this single aham in verse 38 is the Lord’s personal self-identification amid the communal presence: among all these beings who are with you, I specifically am your Lord

Verse 44 — The Sacred Instruments Triad Completed:

• तव मन्त्रेषु यन्त्रेषु ध्यान-साधनेषु च उपस्थिताः (tava mantreṣu yantreṣu dhyāna-sādhaneṣu ca upasthitāḥ) — “present in your mantras, yantras, and meditation aids” — the Lord’s own testimony completes what Chapters 104, 105, and 106 began; those chapters taught that maṇḍalas, yantras, and mantras have no inherent power — the prabhu (efficacy) lies in the practitioner, not the object; here the Lord completes the teaching: the Lord is upasthita (present, standing-near) in the mantras, yantras, and meditation aids; the practitioner’s manana (reflective engagement with meaning) is what enables the encounter with the Lord’s presence there; the instruments are dvārāṇi (gateways, Chapter 112) through which the Lord’s already-present reality becomes recognized; Chapter 104 taught that the maṇḍala points the mind — now the Lord says the mind pointed by the maṇḍala arrives at the Lord’s own presence; Chapter 106 taught that the mantra is a mnemonic device for divine presence — now the Lord says he IS present in the mantra, waiting to be encountered by the mind the mantra directs toward him

Verses 45–47 and the Final Words:

• तव स्व-संकल्पेन विना (tava sva-saṃkalpena vinā) — “unless by your own design” — sva-saṃkalpa (own-intention, own-decision, the will-one-forms-from-oneself); aloneness is possible and is chosen; the Lord’s statement honors the Law of Free Will (Chapter 26) even in the chapter’s most intimate moment; the Lord does not dissolve the practitioner’s freedom into presence — presence is offered, not imposed; this is consistent with the corpus’s entire account of svecchā (free will) as the practitioner’s essential dignity

• तव हस्तात् अपि समीपतरे (tava hastāt api samīpatare) — “more-near-than-even-your-hand” — hastāt (ablative of hasta hand — from/than the hand) + api (even, indeed, emphasizing) + samīpatare (comparative of samīpa near — more-near, nearer); the closing claim of verse 47 inverts the spatial intuition the practitioner has carried: the practitioner has been reaching toward Sukhāvatī, toward the Lord, toward the viśva-dvāra (Universal Gateway), as if these were distant — “out there” in the direction of the galaxy; here the Lord corrects the directional error with a single Sanskrit comparative: samīpatare (more-near-than); closer than the hand; closer than the breath; closer than awareness itself; the entire 116-chapter journey has been a movement toward what was never far

• गृहम् आगच्छ (gṛham āgaccha) — “Come home” — gṛha (home, house — the familiar, the intimate, where one belongs; not Sukhāvatī by its technical name but gṛha by its felt quality) + āgaccha (come! — second person singular imperative of ā-gam to come-toward, to come-here; the ā- prefix brings the movement toward the speaker, not away; gaccha alone would be “go”; āgaccha is specifically “come here, come to me/us”); the corpus chooses gṛha over Sukhāvatī for the same reason that pāvana-kṣaṇa (the sacrament of the moment, Chapter 112) chose the intimate name over the technical; Sukhāvatī is a name; gṛha is what Sukhāvatī IS for the practitioner — the place where one belongs, where one is known, where the Father and Mother wait, where the eldest Brother has kept his vow to remain until everyone has come; the two-word closing is the entire corpus in its final form: every teaching, every manana, every pāvana-kṣaṇa, every moment of mārdava (softness), every encounter with the Lord in the mantra and the yantra and the shrine — all of it has been the journey toward these two words; gṛham āgaccha

The Sanskrit of Chapter 116 holds the corpus’s final gift: the practitioner who has walked from Chapter 1 (The Purpose of Life) to Chapter 116 (The Call of the Lord) discovers that the Teaching was never a set of propositions to be learned but an āhvāna (invitation/call) to be heard and answered — and that the One who has been calling has been, all along, closer than the hand that has been reaching.

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.