La Iniciación · Año IV, Nº 42 · October 1945

1It is a very peculiar characteristic of Hamsa Yogui to reinforce his suggestions and arguments as much as possible — basing himself on the authority of the Gita and, on occasion, on references from the Anu Gita, in accordance with the known rule of interpretation which establishes that a determinate meaning can be correctly understood by reason of its analogy with similar cases appearing elsewhere.

2The verse in question — observes Hamsa Yogui — enunciates the great principles that govern the relations existing between the spiritual Master and the disciple, and establishes as the duty of the former to impart to the latter the knowledge of Brahma Vidya, preparing them for the conquest of liberation.

3In accord with this verse, then, Hamsa Yogui shows us that the disciple is comprised within the three following denominations: 1.º) It comprehends those involved in the term "PARI PRASNENA", corresponding to the aspirants who, through study, inquiry and reflection, are in the state of developing their discrimination between the transitory and the permanent, the illusory and the real.

42.º) It comprehends the disciples identified by the term "PRANI PATENA" — that is, those who surrender to their Master, confiding in their Sraddha, or faith in his wisdom, which is to guide them surely up the steep slope "AS NARROW AND KEEN AS THE EDGE OF A RAZOR" — as the Upanishads said — a sure guide exempt from errors and a powerful help for the disciple in what touches the development of a sturdy will, full of celestial knowledge, whose pedestal is raised on an infinite love professed by the Master: who without doubt will make him capable of discovering "The lamp of Wisdom"1 (Jnana Dipa), hidden in the most recondite part of himself2 (Atma Stham), by the light of his own conscious perception (Viveka)3 — to protect him from the weak glow of his passions, transmuting these into pure love and austerity (Vairagya and Tapas); and finally, through concentrated contemplation (nitya pravritta aikagrya dhyana), quickens the brilliant flame of direct cognition and, thereby, his identification with the SELF (Samyak darshanabhas). 3.º) Finally, to this grade answer the disciples denominated by the word "Sevaya", or service. [Sic: the Spanish prints IRANI PATENA at the second term.]

5They are those who have proved that the true remedy against the great obstacle to spiritual progress — Swartha, or self-isolation — is found in the practice of Sarvartha, or Universalism; and they give themselves with full heart to the service of their brothers, which service is offered to the Masters, who have as emblem a single beloved word: HUMANITY.

61 HAMSA YOGUI refers to persons who have not attained the power of such discrimination, and points out that they have very little development to be in a condition to have a Spiritual Master.

72 The spirit of reverence and humility that characterises this class of disciples we find justly expressed when they are described approaching the Master with extended arms and visible testimonies of devotion.

8Such an act we find when ARJUNA says to the Lord: "SISYASTEHAM SADHINAM YVANI PRAPANNAM" — "I am THY disciple. Save me, O Lord, I beseech THEE!" 3 ARJUNA typifies the highest class of disciple when, overcoming his personal inclinations which urged him to shun the combat, he takes up his arms again and plays the part that fell to him as a mighty warrior. [Sic: the Spanish prints regir, for rehuir.]

9He thus becomes the servant of his Divine master, rendering to the World the service it demanded of him when the GURU descended to spread his teachings.

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Our translation, period-faithful. Citable as our translation, never as the source.