La Iniciación · Año V, Nº 45 · January 1946

1It is also necessary to fix our attention on the commentator's own explanations of the passages of the Gita frequently cited — YOGAH KARMASU KAUSALAM — in order further to illustrate the greatness of Yoga: which has been the principal theme of our notes, and about which so many erroneous notions prevail, notwithstanding the uniform teaching of the Rishis — reinforced again and again by the Gita — that such teaching implies the culmination of human effort as touching the attainment of that self-realisation so praised by the sacred literature, and which implicitly must be recognised as such a culmination by the reasoning and meditative minds of the whole world. [Sic: the Spanish prints KANSALAM.]

2Always according to this commentator, the meaning of this passage is not — as is generally supposed — that Yoga gives man skill in action, but that, among the Karmas, Yoga is the one that demands the most elevated ability and rigid self-control, owing to the unique nature of the Karma: by reason of the fact that the yogi must always be alert as regards the direction he gives to his will, thought and activity, strictly directed toward the attainment of the most elevated human goal: LIBERATION — which implies transcendent Knowledge, Wisdom and Power, all of which must be completely and solely devoted to the promotion of the divine plan of evolution.

3According to Hamsa Yogui and the commentators of the Suddha School, Sankhya is Suddha or Asuddha, according to the synthetic or separative propensity of the effort, respectively.

4The name corresponding to the first of the classes named is: an aspirant of the Suddha Sankhya order — a class opposed to the second, called: an aspirant of the Asuddha Sankhya order, or of the Kevala Sankhya order, or of the Nirishwara Sankhya order.

5The tendency toward the synthetic leads to the perception of the ekatwan,

6Yoga, or unity — such an aspirant being then denominated Sankhya Yogui; while the other tendency leads to Tritwan or nanatwan, that is, to triplicity or multiplicity.

7The persons answering to this last tendency must perforce function in the Samsara until they reach the condition of the order first cited and enter the true yogic discipline.

8The Gita treats only of the Suddha Sankhya and the Suddha Yoga.

9While functioning in the Pravritti Gati or in the Nivritti Gati — that is, in the paths of advance and of return — an aspirant of the Suddha Sankhya order recognises that both paths, which apparently are separate or opposed, are in reality the twin aspects of a SINGLE path known by the name Suddha Gati.4 The conviction that this affirmation is valid makes shine in the aspirant, through his constant effort, the limitations of his egotism, or Swartha. [Sic: the Spanish prints Ptavriti and Swarta.]

10An aspirant of the Suddha Sankhya order recognises also the six Dharmas, or aspects, in each of the four groups.

11Of those six, five are known as Karanaparas, or causes, and the sixth as Karyapara, or phala — that is, their resultant fruition.

12Adhishtana, or basic factor; Karana, or factor of means or instrumentality; Karta, or agent; Karma, or the factor of action or execution: these four constitute the mate- 4 These paths are denominated in multiple manners, namely: Pavritti marga, Dakshinayam, Upakramagati, Prakritamarga, Krishnagati, Nivrittimarga, Uttatayanam, Upasamharagati, Atmamarga, Suklagati; both, as such, are called Asudhagati, Vishamagati, Gatidwayam.

13The Suddhagati is called also Samagati, Parayanam, etc. · 14

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