A WORLD’S desire compelled her mortal birth

 After an introduction in the first two cantos, the entire Part One of the Epic, including remaining three cantos of the first book and books two and three are on King Ashwapati.

A WORLD’S desire compelled her mortal birth.

One in the front of the immemorial quest,

Protagonist of the mysterious play

In which the Unknown pursues himself through forms

And limits his eternity by the hours

And the blind Void struggles to live and see,

A thinker and toiler in the ideal’s air,

Brought down to earth’s dumb need her radiant power.

Savitri is an emanation of "The Divine Mother". She has been forced to take a birth in a human body due to the Tapasya, intense spiritual endeavour of King Aswapati. Aswapati is a single individual who embodies in himself the entire World's blind desire. He is a leader of the age-old quest of self-realization and divine fulfilment. As the leader moves forward so do all the rest of humanity following him. He is in-fact the main character in the mysterious play of the Divine. A play of hide and seek in which the 'One formless supreme consciousness' hides itself in a multiplicity of forms and takes delight in chasing and finding itself again. It limits it's eternity in time divided into years days hours minutes and seconds. The blind unconscious struggles to live, feel, see finally becoming conscious of itself. Aswapti is both a thinker and toiler towards those high ideals or archetypes which are the end purpose of the game of evolution. The earth or matter is voiceless and cannot express its dire need for divine fulfillment and becoming conscious of itself. Aswapati through his Tapasya forces the radiant power of Divine Mother to take birth as Savitri to fulfil the earth's need. 

Invocation in Theosophy

H.P. Blavatsky in her dedication of The Secret Doctrine says: "This Work I Dedicate to all True Theosophists, In every Country, And of every Race, For they called it forth, and for them it was recorded.". This deeper meaning of this statement is that in response to the intense aspiration of all true theosophists, these volumes were written by Blavatsky (a Savitri of theosophists) herself.

"These are the requirements which the disciple must meet before he is taught to reach the Master at will and when an emergency arises.

I would like here to call your attention to the attitude of the Master at this stage of His chela's progress. As the name implies, the disciple at this point is permitted to call the attention of the Master; this is permissible only when the chela can be trusted to use the privilege solely for purposes of group service and never for himself or his own benefiting. This signifies that the disciple is capable of handling his life and problems himself and is not likely, therefore, to intrude his personal crises into the life of the Ashram. It implies also a chela of such devotion and essential basic selflessness that the Ashram needs no protection from his vibratory activity; he never exacts from the Master any of the potency which rebuffs, as it is esoterically called. The Master knows that if a call comes from the chela on the thread, it will not be a waste of His time to respond, because the call will always be launched on behalf of group need and for the establishing of group purpose.

No matter what the Master is doing or what His preoccupation, He must respond to that call, for it is the endowed right of the trusted disciple to send it out when emergency demands it. You might ask how the chela knows that he can "get through" to the Master, using here a colloquialism. I can assure you that a complete inhibition rests upon him when the call may not be sounded—an inhibition, arising on his side of the relationship and not imposed by the Master—and he neither wants nor attempts to sound the call when there is a question in his mind. It is a matter of clear intuitive perception, the recognition of an unimpeded channel and an act of spiritual will. It is in reality a process of invocation and evocation. This whole concept of the chela on the thread lies behind the distorted teaching about the prerogatives and privileges of the priesthood and the relation of the Pope, for instance, to God or of the "elect" to the Deity. This latent and unfulfilled ideal is that of the chela on the thread and the Master and His Ashram, interpreted by the ecclesiastical consciousness as the Church. When the coming world religion is built around the work and the activity of the world disciples and knowers, then we shall see these symbols, called the "rights and prerogatives of the priesthood," correctly interpreted and truly expressed. The same symbolic inferences are also to be seen in the Brahmin caste in India.

An Ashram is not a group of people seeking spiritual realisation. It is a centre of group activity, swept by energies which (when given full and proper sway) enable the group to carry out the Master's plan and meet human need. You may wonder perhaps why I so constantly emphasise this need. I do it because that need is the main and urgent principle of invocation; it can and will evoke hierarchical response and thus put two centres—that of Humanity and the Hierarchy—en rapport. This is a group correspondence to the invocation of the soul by the personality and its subsequent evocation upon the plane of every day living, thus leading to a consequent fusion. An Ashram or Master's group is, therefore, a centre of invocation and when the individual disciple becomes a chela on the thread, it is as the reward of selfless service—carried forward at any personal cost. Then the Ashram can be a centre of unique world potency." - Discipleship in the New Age.