{"id":130,"date":"2013-07-13T01:26:06","date_gmt":"2013-07-13T01:26:06","guid":{"rendered":"http:\/\/localhost\/?p=130"},"modified":"2013-07-13T01:26:06","modified_gmt":"2013-07-13T01:26:06","slug":"54-the-yoga-and-its-objects-vol-16-the-supramental-manifestation-volume-16","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/01-sabcl\/16-the-supramental-manifestation-volume-16\/54-the-yoga-and-its-objects-vol-16-the-supramental-manifestation-volume-16","title":{"rendered":"-54_The Yoga and Its Objects.htm"},"content":{"rendered":"\n\n
\n

\nThe Yoga and Its
\nObjects<\/font><\/span><\/p>\n

 
\n
\n<\/span>"…the book represents an early stage of Sri Aurobindo’s sadhana
\nand only a part of it is applicable to the Yoga as it has at present taken form
\nafter a lapse of more than twenty years."<\/i><\/p>\n

28-10-1934<\/p>\n

 <\/span>A
\nnote from Sri Aurobindo<\/p>\n

\nPage-409<\/font><\/span>
\n 
\n<\/font>
\n<\/span><\/p>\n

\n


\nThe
\nYoga and Its Objects<\/p>\n

<\/span><\/b><\/p>\n

 <\/p>\n

              
\n<\/span>        T<\/span><\/b>HE
\nyoga we practise is not for ourselves alone, but for the Divine; its aim is to
\nwork out the will of the Divine in the world, to effect a spiritual
\ntransformation and to bring down a divine nature and a divine life into the
\nmental, vital and physical nature and life of humanity. Its object is not
\npersonal Mukti, although Mukti is a necessary condition of the yoga, but the
\nliberation and transformation of the human being. It is not personal Ananda, but
\nthe bringing down of the divine Ananda<\/span> –<\/span>
\nChrist’s kingdom of heaven, our Satyayuga<\/span> –
\nupon <\/span>the earth. Of moksa <\/i>we have no personal need; for the soul is nityamukta
\n<\/i>and bondage is an illusion. We play at being bound, we are not really bound.
\nWe can be free when God wills; for he, our supreme Self, is the master of the
\ngame, and without his grace and permission no soul can leave the game. It is
\noften God’s will in us to take through the mind the bhoga <\/i>of ignorance,
\nof the dualities, of joy and grief, of pleasure and pain, of virtue and sin, of
\nenjoyment and renunciation: for long ages, in many countries, he never even
\nthinks of the yoga but plays out this play century after century without
\nwearying of it. There is nothing evil in this, nothing which we need condemn or
\nfrom which we need shrink,<\/span> –<\/span> it is God’s play. The
\nwise man is he who recognises this truth and knowing his freedom, yet plays out
\nGod’s play, waiting for his command to change the methods of the game.<\/p>\n

<\/span><\/p>\n

\n     <\/span>The command is now. God always keeps for himself a<\/span> chosen
\ncountry in which the higher knowledge is through all chances and dangers, by the
\nfew or the many, continually preserved, and for the present, in this Chaturyuga
\nat least, that country is India. Whenever he chooses to take the full pleasure
\nof ignorance, of the dualities, of strife and wrath and tears and weakness and
\nselfishness, the tamasic and rajasic pleasures, of the play of the Kali in
\nshort, he dims the knowledge in India and puts her down into weakness and
\ndegradation so that she may retire into herself and not interfere with this
\nmovement of his Lila.<\/span><\/p>\n

\nPage-411<\/font><\/span>
\n 
\n<\/font>
\n<\/span><\/p>\n

\n

When he wants to rise up from the mud and Narayana in man to become once
\nagain mighty and wise and blissful, then he once more pours out the knowledge on
\nIndia and raises her up so that she may give the knowledge with its necessary
\nconsequences of might, wisdom and bliss to the whole world. When there is the
\ncontracted movement of knowledge, the yogins in India withdraw from the world
\nand practise yoga for their own liberation and delight or for the liberation of
\na few disciples; but when the movement of knowledge again expands and the soul
\nof India expands with it, they come forth once more and work in the world and
\nfor the world. Yogins like Janaka, Ajatashatru and Kartavirya once more sit on
\nthe thrones of the world and govern the nations.<\/p>\n

<\/span><\/p>\n


\n     <\/span>God’s Lila in
\nman moves always in a circle, from Satyayuga to Kali and through Kali to the
\nSatya, from the Age of Gold to the Age of Iron and back again through the Iron
\nto the Gold. In modern language the Satyayuga is a period of the world in which
\na harmony, stable and sufficient, is created and man realises for a time, under
\ncertain conditions and limitations, the perfection of his being. The harmony
\nexists in his nature, by the force of a settled purity; but afterwards it begins
\nto break down and man upholds it, in the Treta, by force of will, individual and
\ncollective; it breaks down further and he attempts to uphold it in the Dwapara
\nby intellectual regulation and common consent and rule; then in the Kali it
\nfinally collapses and is destroyed. But the Kali is not merely evil; in it the
\nnecessary conditions are progressively built up for a new Satya, another
\nharmony, a more advanced perfection. In the period of the Kali which has passed,
\nstill endures in its effects, but is now at an end, there has been a general
\ndestruction of the ancient knowledge and culture. Only a few fragments remain to
\nus in the Vedas, Upanishads and other sacred works and in the world’s confused
\ntraditions. But the time is at hand for a first movement upward, the first
\nattempt to build up a new harmony and perfection. That is the reason why so many
\nideas are abroad for the perfection of human society, knowledge, religion and
\nmorals. But the true harmony has not yet been found.<\/p>\n

<\/span><\/p>\n


\n     <\/span>It is only India
\nthat can discover the harmony, because it is<\/span><\/p>\n

\nPage-412<\/font><\/span>
\n 
\n<\/font>
\n<\/span><\/p>\n

\n

only by a change – not a mere readjustment<\/span> –
\nof man’s present <\/span>nature that it
\ncan be developed, and such<\/span> a<\/span>
\nchange is not possible except by yoga. The nature of man and of things
\nis at present a discord, a harmony that has got out of tune. The whole heart and
\naction and mind of man must be changed, but from within, not from without, not
\nby political and social institutions, not even by creeds and philosophies, but
\nby realisation of God in ourselves and the world and a remoulding of life by
\nthat realisation. This can only be effected by Purnayoga, a yoga not devoted to
\na particular purpose, even though that purpose be Mukti or Ananda, but to the
\nfulfilment of the divine humanity in ourselves and others. For this purpose the
\npractices of Hatha and Raja Yoga are not sufficient and even the Trimarga will
\nnot serve; we must go higher and resort to the Adhyatmayoga. The principle of
\nAdhyatmayoga is, in knowledge, the realisation of all things that we see or do
\nnot see but are aware of, – men, things, ourselves, events, gods, titans,
\nangels, – as one divine Brahman, and in action and attitude, an absolute
\nself-surrender to the Paratpara Purusha, the transcendent, infinite and
\nuniversal Personality who is at once personal and impersonal, finite and
\ninfinite, self- limiting and illimitable, one and many, and informs with his
\nbeing not only the Gods above, but man and the worm and the clod below. The
\nsurrender must be complete. Nothing must be reserved, no desire, no demand, no
\nopinion, no idea that this must be, that cannot be, that this should be and that
\nshould not be;<\/span> –<\/span> all
\nmust be given. The heart must be purified of all desire, the intellect of all
\nself-will, every duality must be renounced, the whole world seen and unseen must
\nbe recognised as one supreme expression of concealed Wisdom, Power and Bliss,
\nand the entire being given up, as an engine is passive in the hands of the
\ndriver, for the divine Love, Might and perfect Intelligence to do its work and
\nfulfil its divine Lila. Ahankara <\/i>must be blotted out in order that we may
\nhave, as God intends us ultimately to have, the perfect bliss, the perfect calm
\nand knowledge and the perfect activity of the divine existence. If this attitude
\nof perfect self-surrender can be even imperfectly established, all necessity of
\nYogic kriya <\/i>inevitably ceases. For then God himself in us becomes the
\nsadhaka and the siddha and his divine power works in us, not by<\/span><\/p>\n

\nPage-413<\/font><\/span>
\n 
\n<\/font>
\n<\/span><\/p>\n

\n

our artificial processes, but by a working of Nature which is perfectly
\ninformed, all-searching and infallibly efficient. Even the most powerful
\nRajayogic samyama, <\/i>the most developed pranayama, <\/i>the most
\nstrenuous meditation, the most ecstatic Bhakti, the most self-denying action,
\nmighty as they are and efficacious, are comparatively weak in their results when
\nset beside this supreme working. For those are all limited to a certain extent
\nby our capacity, but this is illimitable in potency because it is God’s
\ncapacity. It is only limited by his will which knows what is best for the world
\nand for each of us in the world and apart from it.<\/p>\n

<\/span><\/p>\n


\n     <\/span>The first
\nprocess of the yoga is to make the sankalpa <\/i>of atmasamarpana. <\/i>Put
\nyourself with all your heart and all your strength into God’s hands. Make no
\nconditions, ask for nothing, not even for siddhi <\/i>in the yoga, for nothing
\nat all except that in you and through you his will may be directly performed. To
\nthose who demand from him, God gives what they demand, but to those who give
\nthemselves and demand nothing, he gives everything that they might otherwise
\nhave asked or needed and in addition he gives himself and the spontaneous boons
\nof his love.<\/span><\/p>\n

 
\n     <\/span>The
\nnext process is to stand aside and watch the working of the divine power in
\nyourself. This working is often attended with disturbance and trouble in the
\nsystem, therefore faith is necessary, though perfect faith is not always
\npossible at once; for whatever impurity is in you, harboured openly or secretly
\nlurking, is likely to rise at first and be repeated so long as it is not
\nexhaustively swept out, and doubt in this age is an almost universal impurity.
\nBut even when doubt assails, stand by and wait for it to pass, availing yourself
\nif possible of the satsanga <\/i>of those who are already advanced on the
\npath, but when that is absent, still holding fast to the principle of the yoga,
\nself-surrender. When distressed within or assailed from without, remember the
\nwords of the Gita,<\/p>\n

<\/span>\n<\/p>\n

 
\n     <\/span>"By
\ngiving thyself up in heart and mind to Me, thou shalt cross over all
\ndifficulties and
\nperils by My grace." <\/span>(<\/span>maccittah sarvadurgani matprasadat tarisyasi<\/span>.)<\/p>\n

<\/span><\/i><\/p>\n

and again,<\/span><\/p>\n

\nPage-414<\/font><\/span>
\n 
\n<\/font>
\n<\/span><\/p>\n

\n

"Abandon
\nall dharmas <\/i>(all law, rule, means and codes of every kind whether formed
\nby previous habit and belief or imposed from outside) and take refuge in Me
\nalone; I will deliver thee from all sin and evil, – do not grieve." (sarvadharman
\nparityajya mamekam saranam vraja aham tva sarvapapebhyo moksayisyami ma sucah<\/span><\/i>.)<\/p>\n

<\/span><\/p>\n

\n"I will deliver", – you have not to be troubled or struggle yourself
\nas if the responsibility were yours or the result depended on your efforts, a
\nmightier than you is busy with the matter. Neither disease nor calamity nor the
\nrising of sin and impurity in you should cause any alarm. Hold fast only to him.
\n"I will deliver thee from all sin and evil." But the release does not
\ncome by a sudden miracle, it comes by a process of purification and these things
\nare a part of the process. They are like the dust that rises in clouds when a
\nroom long uncleaned is at last swept out. Though the dust seem to choke you, yet
\npersevere, ma sucah.<\/p>\n

<\/i><\/p>\n

 <\/span><\/i>     <\/span>In order to
\nstand aside, you must know yourself as the Purusha who merely watches, consents
\nto God’s work, holds up the Adhar and enjoys the fruits that God gives. The work
\nitself is done by God as Shakti, by Kali, and is offered up by her as a yajna
\n<\/i>to Sri Krishna; you are the yajamana <\/i>who sees the sacrifice done,
\nwhose presence is necessary to every movement of the sacrifice and who tastes
\nits results. This separation of yourself, this renunciation of the kartrtva-abhimana
\n<\/i>(the idea of yourself as the doer) is easier if you know what the Adhar is.
\nAbove the buddhi <\/i>which is the highest function of mind is the higher buddhi,
\n<\/i>or vijnana, <\/i>the seat of the satyadharma, <\/i>truth of knowledge,
\ntruth of bhava, <\/i>truth of action, and above this ideal faculty is the onanda
\n<\/i>or cosmic bliss in which the divine part of you dwells. It is of this vijnana
\n<\/i>and this onanda <\/i>that Christ spoke as the kingdom of God that is
\nwithin you. We at present are awake, jagrat, <\/i>in the lower movements but susupta,
\n<\/i>fast asleep, in the vijnana <\/i>and onanda; <\/i>we have to awaken
\nthese levels of consciousness within us and their awakening and unmixed activity
\nis the siddhi <\/i>of the yoga. For when that happens, we gain the condition
\nof being which is called in the Gita dwelling in God, of which Sri<\/p>\n

\nPage-415<\/font><\/span><\/span>
\n 
\n<\/font>
\n<\/span><\/p>\n

\n

Krishna speaks when he says, mayi
\nnivasisyasyeva, <\/i>"Verily thou shalt dwell in Me." Once it is
\ngained, we are free and, blessed and have everything towards which we strive.<\/p>\n

\n     <\/span>The third
\nprocess of the yoga is to perceive all things as God. First, as a rule, in the
\nprocess of knowledge one comes to see pervading all space and time one divine
\nimpersonal Existence, sad-atman, <\/i>without movement, distinction or
\nfeature, santam alaksanam, <\/i>in which all names and forms seem to stand
\nwith a very doubtful or a very minor reality. In this realisation the One may
\nseem to be the only reality and everything else maya, <\/i>a purposeless and
\ninexplicable illusion. But afterwards, if you do not stop short and limit
\nyourself by the impersonal realisation, you will come to see the same atman <\/i>not
\nonly containing and supporting all created things, but informing and filling
\nthem, and eventually you will be able to understand that even the names and
\nforms are Brahman. You will then be able to live more and more in the knowledge
\nwhich the Upanishads and the Gita hold up as the rule of life; you will see the
\nSelf in all existing things and all existing things in the Self, atmanam
\nsarvabhutesu sarvabhutani catmani; <\/i>you will be aware of all things as
\nBrahman, sarvam khalvidam brahma. <\/i>But the crowning realisation of this
\nyoga is when you become aware of the whole world as the expression, play or Lila
\nof an infinite divine personality, when you see in all, not the impersonal sad-atman
\n<\/i>which is the basis of manifest existence, – although you do not lose that
\nknowledge, – but Sri Krishna who at once is, bases and transcends all manifest
\nand unmanifest existence, avyakto vyaktat parah. <\/i>For behind the sad-atman
\n<\/i>is the silence of the asat <\/i>which the Buddhist Nihilists realised as
\nthe sunyam <\/i>and beyond that silence is the paratpara purusa (puruso
\nvarenya adityavarnas tamasah parastat). <\/i>It is He who has made this world out
\nof his being and is immanent in and sustains it as the infinite-finite Ishwara, ananta
\n<\/i>and santa, <\/i>Shiva and Narayana, Sri Krishna the lilamaya <\/i>who
\ndraws all of us to him by his love, compels all of us by his masteries and plays
\nhis eternal play of joy and strength and beauty in the manifold world.<\/p>\n

        The world is
\nonly a play of his being, knowledge and delight, sat, cit <\/i>and ananda. <\/i>Matter
\nitself, you will one day realise, is not<\/p>\n

\nPage-416<\/font><\/span><\/span>
\n 
\n<\/font>
\n<\/span><\/p>\n

\n

material, it is not substance
\nbut form of consciousness, guna, <\/i>the result of quality of being perceived
\nby sense-knowledge. Solidity itself is only a combination of the gunas,
\nsamhati <\/i>and dhrti, <\/i>cohesion and permanence, a state of conscious
\nbeing, nothing else. Matter, life, mind and what is beyond mind, it is all Sri
\nKrishna the anantaguna <\/i>Brahman playing in the world as the
\nSachchidananda. When we have this realisation, when we dwell in it securely and
\npermanently, all possibilities of grief and sin, fear, delusion, internal strife
\nand pain are driven puissantly from our being. We realise in our experience the
\ntruth of the Upanishads,<\/p>\n

\n         <\/span>"He who
\npossesses the delight of the Brahman has no fear from anything in the <\/span>world,\u201d (anandam brahmano vidvan na bibheti kutascana<\/span>.<\/i>)
\nand that other in the Isha Upanishad,<\/p>\n

\n"When all created things become one with a man’s self by his getting the
\nknowledge (vijnana), <\/i>thereafter what bewilderment can he have or what
\ngrief, when in all things he sees their oneness?" (yasmin sarvani
\nbhutani atmaivabhud vijanatah tatra ko mohah kah sokah ekatvam anupasyatah.<\/i>)<\/p>\n

 <\/p>\n

The whole world then appears to us in a changed aspect, as an ocean of beauty,
\ngood, light, bliss, exultant movement on a basis of eternal strength and peace.
\nWe see all things as subha, siva, mangala, anandamaya. We become, one in
\nsoul with all beings, sarvabhutatmabhutatma, and, having steadfastly this
\nexperience, are able by contact, by oneness, by the reaching out of love, to
\ncommunicate it to others, so that we become a centre of the radiation of this
\ndivine state, brahmi sthiti, throughout our world.\n<\/p>\n

 <\/p>\n

     <\/span>It is not only in things animate but in
\nthings inanimate also that we must see Narayana, experience Shiva, throw our
\narms around Shakti. When our eyes, that are now blinded by the idea of Matter,
\nopen. to the supreme Light, we shall find that nothing is inanimate, but all
\ncontains, expressed or unexpressed, involved<\/p>\n

\nPage-417<\/font><\/span><\/span>
\n 
\n<\/font>
\n<\/span><\/p>\n

\n

or evolved, secret or manifest
\nor in course of manifestation, not only that state of involved consciousness
\nwhich we call annam <\/i>or Matter, but also life, mind, knowledge, bliss,
\ndivine force and being, – prana, manas, vijnana, ananda, cit, <\/i>sat. In all
\nthings the self-conscious personality of God broods and takes the delight of his
\ngunas. <\/i>Flowers, fruits, earth, trees, metals, all things have a joy in
\nthem of which you will become aware, because in all Sri Krishna dwells, pravisya,
\n<\/i>having entered into them, not materially or physically, – because there is
\nno such thing, Space and Time being only conventions and arrangements of
\nperception, the perspective in God’s creative Art, – but by cit, <\/i>the
\ndivine awareness in his transcendent being.<\/p>\n

\n"All this world and every object in this world of Prakriti has been created
\nas a habitation for the Lord." (isa vasyam idam sarvam yat kinca jogatyam jagat.<\/i>)<\/span><\/p>\n

\n     <\/span>Nor is it enough
\nto see him in all things and beings, sarvabhutesu; <\/i>you must see him in
\nall events, actions, thoughts, feelings, in yourself and others, throughout the
\nworld. For this realisation two things are necessary: first, that you should
\ngive up to him the fruit of all your actions, secondly, that you should give up
\nto him the actions themselves. Giving up the fruits of action does not mean that
\nyou must have the vairagya <\/i>for the fruits, turn away from them or refuse
\nto act with a given end before you. It means that you must act, not because you
\nwant this or that to happen or think it necessary that this or that should
\nhappen and your action needed to bring it about, but because it is kartavyam,
\n<\/i>demanded by the Master of our being and must be done with whatever result
\nGod is pleased to give. You must put aside what you want and wish to know what
\nGod wants; distrust what your heart, your passions or your habitual opinions
\nprefer to hold as right and necessary, and passing beyond them, like Arjuna in
\nthe Gita, seek only to know what God has set down as right and necessary. Be
\nstrong in the faith that whatever is right and necessary will inevitably happen
\nas the result of your due fulfilment of the kartavyam karma, <\/i>even if it
\nis not the result that you preferred or expected. The power that<\/p>\n

\nPage-418<\/font><\/span><\/span>
\n 
\n<\/font>
\n<\/span><\/p>\n

\n

governs the world is at least as
\nwise as you and it is not absolutely necessary that you should be consulted or
\nindulged in its management; God is
\nseeing to it.<\/p>\n

<\/span><\/p>\n

       
\nBut what
\nis the kartavyam karma? <\/i>It is very difficult to say, –<\/span>
\ngahana karmano gatih. <\/i>Most people would translate kartavyam karma <\/i>by
\nthe English word and idea, duty; <\/i>if asked to define it, they would say it
\nis the right and moral action, what people understand by right and morality,
\nwhat you yourself conscientiously think to be right or else what the good of
\nsociety, the nation or mankind demands of you. But the man who remains bound by
\nthese personal or social ideas of duty, necessary as they are for the ignorant
\nto restrain and tame their clamorous desires or their personal egoism, will be
\nindeed what is called a good man, but he will never attain to the fulfilment of
\nthis yoga. He will only replace the desire for one kind of fruit by the desire
\nfor another kind; he will strive, even more passionately perhaps, for these
\nhigher results and be more bitterly grieved by not attaining them. There is no
\npassion so terrible as the passion of the altruist, no egoism so hard to shake
\nas the fixed egoism of virtue, precisely because it is justified in its own eyes
\nand justified in the sight of men and cannot see the necessity for yielding to a
\nhigher law. Even if there is no grieving over the results, there will be the
\nlabour and strife of the rajasic karta, <\/i>struggling and fighting, getting
\neager and getting exhausted, not trigunatita, <\/i>always under bondage to the
\ngunas.<\/p>\n

<\/i><\/p>\n

       
\nIt was under the
\ndomination of these ideas of personal virtue and social duty that Arjuna refused
\nto fight. Against his reasonings Sri Krishna sets two different ideas, one
\ninferior for the use of the man bound but seeking liberation, another superior
\nfor the liberated man, the Shastra and surrender not only of the fruits of the
\nwork but of the work itself to God. The virtue of the Shastra is that it sets up
\na standard outside ourselves, different from our personal desires, reasonings,
\npassions and prejudices, outside our selfishness and self-will, by living up to
\nwhich in the right spirit we can not only acquire self-control but by reducing
\neven the sattwic ahankara <\/i>to a minimum prepare ourselves for liberation.
\nIn the old days the Shastra was the Vedic Dharma based upon a profound knowledge
\nof man’s psychology and the<\/p>\n

\nPage-419<\/font><\/span>
\n 
\n<\/font>
\n<\/span><\/p>\n

\n

laws of the world, revealing man to himself and showing him how to live
\naccording to his nature; afterwards it was the law of the Smritis which tried to
\ndo the same thing more roughly by classifying men according to the general
\nclasses of which the Vedas speak, the caturvarnya; <\/i>today it is little
\nmore than blind mechanical custom and habitual social observance, a thing not
\nsattwic but tamasic, not a preparatory discipline for liberation, but a mere
\nbondage.<\/p>\n

<\/span><\/p>\n


\n     <\/span>Even the highest
\nShastra can be misused for the purposes of egoism, the egoism of virtue and the
\negoism of prejudice and personal opinion. At its best it is a great means
\ntowards the preparation of liberation. It is sabda-brahma. <\/i>But we must
\nnot be satisfied with mere preparation, we must, as soon as our eyes are opened,
\nhasten on to actual freedom. The liberated soul and the sadhaka of liberation
\nwho has surrendered even his actions to God, gets beyond the highest Shastra, sabdabrahmativartate.<\/p>\n

<\/i><\/span><\/p>\n


\n     <\/span>The best
\nfoundation for the surrender of action is the realisation that Prakriti is doing
\nall our actions at God’s command and God through our svabhava <\/i>determines
\nthe action. From that moment the action belongs to him, it is not yours nor the
\nresponsibility yours; there is indeed no responsibility, no bondage of Karma,
\nfor God has no responsibility, but is in every way master and free. Our actions
\nbecome not only like the Shastric man’s svabhavaniyata, <\/i>regulated by
\nnature and therefore dharma, <\/i>but the svabhava <\/i>itself is controlled
\nlike a machine by God. It is not easy for us, full as we are of the Sanskaras of
\nignorance, to arrive at this stage of knowledge, but there are three stages by
\nwhich it can be rapidly done. The first is to live in the spirit of the sloka,<\/p>\n

<\/i><\/span><\/p>\n


\n"According
\nas I am appointed by Thee, O Hrishikesha! seated in my heart, so I act."
\n<\/span>(<\/span>tvaya hrsikesa hrdi sthitena yatha niyukto\u2019 smi
\ntatha karomi.<\/span><\/i>)<\/p>\n

<\/span><\/p>\n


\nWhen this has entered into your daily life, it will be easier to accomplish the
\nsecond stage and live in the knowledge of the Gita,<\/p>\n

<\/span><\/p>\n

\nPage-420<\/font><\/span>
\n 
\n<\/font>
\n<\/span><\/p>\n

\n

    "God
\nstands in the heart of all beings, whirling round all, as on a wheel, by the
\nMaya of
\nthe three gunas." <\/i>(<\/span>isvarah
\nsarvabhutanam hrddese\u2019rjuna tisthati bhramayan sarvabhutani yantrarudhani mayaya<\/span>.)<\/p>\n

<\/span><\/i><\/p>\n


\nYou will then be able to perceive the action of the three gunas <\/i>in you
\nand watch the machinery at its work, no longer saying, tatha karomi, <\/i>I
\ndo, but guna vartanta eva, <\/i>it is merely the gunas <\/i>that work. One
\ngreat difficulty in these stages, especially before you can distinguish the
\naction of the gunas, <\/i>is the perception of the impurity of the svabhava,
\n<\/i>the haunting idea of sin and virtue. You must always remember that, since
\nyou have put yourself in God’s hands, he will work out the impurities and you
\nhave only to be careful, as you cannot be attached either to papa <\/i>or punya,
\n<\/i>sin or virtue. For he has repeatedly given the abhayavacana, <\/i>the
\nassurance of safety. "Pratijanihi," <\/i>he says in the Gita, "na
\nrne bhaktah pranasyati, <\/i>he who is devoted to Me cannot perish."<\/p>\n

<\/span><\/p>\n


\n     <\/span>The third stage
\ncomes out of the second, by full realisation of God, or of itself by the grace
\nof God. Not only will the Purusha stand apart and be trigunatita, <\/i>beyond
\nthe three gunas, <\/i>but the Prakriti, though using the gunas, <\/i>will be
\nfree from their bondage. Sattwa, as we know it, will disappear into pure prakasa
\n<\/i>and jyoti, <\/i>and the nature will live in a pure, free and infinite
\nself-existing illumination. Tamas, as we know it, will disappear into pure sarna
\n<\/i>or santi, <\/i>and the nature will take its firm stand on an infinite and
\nineffable rest and peace. Rajas, as we know it, will disappear into pure tapas,
\n<\/i>and the nature will flow in a free and infinite ocean of divine force. On
\nthat foundation of calm and in that heaven of light, action will occur as the
\nspontaneous objective expression of God’s knowledge, which is one with God’s
\nwill. This is the condition of infinity, anantya, <\/i>in which this struggle<\/span>
\nof bound and limited sattwa, rajas and
\ntamas is replaced by a mighty harmony of three prakasa, tapas <\/i>and sama.
\n<\/i>And even be- fore you reach that condition, on the way to it, you will find
\nthat some mighty force not your own, not situated in your body though possessing
\nand occupying it, is thinking for you, feeling for you, acting for you, your
\nvery body as well as your mind and<\/span><\/p>\n

\nPage-421<\/font><\/span>
\n 
\n<\/font>
\n<\/span><\/p>\n

\n

heart being moved by that force and not by yourself. You will enjoy that
\nthought, feeling, action, but will neither possess nor be possessed by it,<\/span>
\n–<\/span> karmani praviliyante, <\/span><\/i>your
\nactions will disappear without leaving in you mark or trace, as a wave
\ndisappears from the surface of the sea, as water falls from the lotus leaf. Your
\nmind, heart, body will not be yours, but God’s; you yourself will be only a
\ncentre of being, knowledge and bliss through which God works in that Adhar. This
\nis the condition in which one is utterly taccittah, <\/i>given up in all his
\nconscious being to God, in which there is utter fulfilment of the description,<\/p>\n

<\/span><\/p>\n


\n     <\/span>"One whose
\nstate of being is free from egoism and whose understanding receives no <\/span>stain."
\n(<\/span>yasya
\nnahankrto bhavo buddhir yasya na lipyate.)<\/p>\n

<\/span><\/i><\/p>\n


\nThis is the surrender of action to which Sri Krishna gives so much importance.<\/p>\n

<\/span><\/p>\n


\n     <\/span>"Laying
\ndown all actions upon Me, with thy whole conscious being in adhyatmayoga, <\/span><\/i><\/span>become free from desire and the sense of belongings; fight, let the fever
\nof thy soul pass
\nfrom thee." <\/span>(<\/span>mayi
\nsarvani karmani sannyasyadhyatmacetasa nirasirnirmamo bhutva yudhyasva
\nvigatajvarah.)<\/p>\n

<\/span><\/i><\/p>\n


\nFor this great and complete liberation it is necessary that you should be nihsprha,
\nnirdvandva <\/i>and nirahankara, <\/i>without the longing and reaching after
\nthings, free from the samskara <\/i>of the dualities arid free from egoism;
\nfor these three things are the chief enemies of self-surrender. If you are nirdvandva,
\n<\/i>you can be nihsprha, <\/i>but hardly otherwise, for every dvandva <\/i>creates
\nin the mind by the very nature of the mind some form of ragadvesa, <\/i>like
\nand dislike, attraction and repulsion, whether they are the lowest dualities
\nthat appeal to the mind through the body, hunger and thirst, heat and cold,
\nphysical pleasure and pain, or the middle sorts that appeal to it through the
\nfeelings and desires, success and failure, victory and defeat, fortune and
\nmisfortune, pleasure and displeasure, joy and grief, hate and love, or the<\/span><\/p>\n

\nPage-422<\/font><\/span>
\n<\/font><\/p>\n

<\/span><\/p>\n

\n


\nhighest which appeal to the mind through the discriminating buddhi, <\/i>virtue
\nand sin, reason and unreason, error and’ truth. These things can only be put
\nunder our feet by complete knowledge, the knowledge that sees God in all things
\nand thus comes to understand the relations of things to each other in his great
\ncosmic purpose, by complete bhakti which accepts all things with joy,<\/span> –<\/span>
\nthus abolishing the dvandvas, <\/i>– because they come from the
\nBeloved or by perfect action offering up all works as a sacrifice to God with an
\nentire indifference to these dualities of success, failure, honour, disgrace,
\netc., which usually pursue all Karma. Such knowledge, such bhakti, such Karma
\ncome inevitably as the eventual result of the sankalpa <\/i>of self-surrender
\nand the practice of it.<\/p>\n

<\/span><\/p>\n


\n     <\/span>But it is ahankara
\n<\/i>that by making the relation and effect <\/span> <\/span>of
\nthings on ourselves or on things connected with us the standard of life, makes
\nthe dvandvas <\/i>a chain for our bondage. Ahankara <\/i>in its action on
\nour life and sadhana will be seen to be of three kinds, rajasic, tamasic and
\nsattwic. Rajas binds by desire and the craving in the nature for occupation and
\nactivity, it is always reaching after action and the fruit of action; it is in
\norder that we may be free from the rajasic ahaitkilra <\/i>that we have the
\ncommand, "Do not do works from the desire of fruit," ma
\nkarmaphalaheturbhuh, <\/i>and the command to give up our actions to God. Tamas
\nbinds by weakness and the craving in the nature for ease and inaction; it is
\nalways sinking into idleness, depression, confusion of mind, fear,
\ndisappointment, despondency and despair; it is in order that we may get rid of
\nthe tamasic ahankara <\/i>that we are given the command, "Let there be no
\nattachment to inaction," and the instruction to pursue the yoga always,
\nwhether we seem to advance or seem to be standing still or seem even to be going
\nback, always with a calm faith and patient and cheerful perseverance, anirvinnacetasa.
\n<\/i>Sattwa binds by knowledge and pleasure; it is always attaching itself to
\nsome imperfect realisation, to the idea of one’s own virtue, the correct- ness
\nof one’s own opinions and principles or at its highest, as in the case of
\nArjuna, opposing some personal idea of altruism, justice or virtue against the
\nsurrender of our will that God demands of us. It is for the escape from the
\nsattwic ahankara <\/i>that<\/span><\/p>\n

\nPage-423<\/font><\/span>
\n<\/font><\/p>\n

<\/span><\/p>\n

\n

we have to pass beyond the attachment to the duality of virtue and sin, ubhe <\/i><\/span>sukrtaduskrte.<\/p>\n

<\/span><\/i><\/p>\n


\n     <\/span>Each of the gunas
\n<\/i>working on the ahankara <\/i>has its particular danger for the sadhaka who
\nhas made the sankalpa <\/i>of self- surrender, but has not yet attained to the
\nfull accomplishment of the surrender. The danger of the rajoguna <\/i>is when
\nthe sadhaka is assailed by the pride that thinks, "I am a great sadhaka, 1
\nhave advanced so far, I am a great instrument in God’s hands," and similar
\nideas, or when he attaches himself to the work as God’s work which must be
\ncarried out, putting himself into it and troubling himself about it as if he had
\nmore interest in God’s work than God himself and could manage it better. Many,
\nwhile they are acting all the while in the spirit of rajasic ahankara, <\/i>persuade
\nthemselves that God is working through them and they have no part in the action.
\nThis is because they are satisfied with the mere intellectual assent to the idea
\nwithout waiting for the whole system and life to be full of it. A continual
\nremembrance of God in others and renunciation of individual eagerness (sprha)
\n<\/i>are needed and a careful watching of our inner activities until God. by the
\nfull light of self-knowledge, jnanadipena bhasvata, <\/i>dispels all further
\nchance of self-delusion.<\/p>\n

<\/span><\/p>\n


\n     <\/span>The danger of tamoguna
\n<\/i>is twofold, first, when the Purusha thinks, identifying himself with the
\ntamas in him, "I am weak, sinful, miserable, ignorant, good-for-nothing,
\ninferior to this man and inferior to that man, adhama, <\/i>what will God do
\nthrough me?"<\/span> –<\/span> as
\nif God were limited by the temporary capacities or incapacities of his
\ninstruments and it were not true that he can make the dumb to talk and the lame
\nto cross the hills,<\/span> (mukam
\nkaroti vacalam parigum larighayate girim.)<\/i> <\/span>\u2013<\/span> and again when the sadhaka tastes the relief, the tremendous relief of a
\nnegative santi <\/i>and, feeling himself delivered from all troubles and in
\npossession of peace, turns away from life and action and becomes attached to the
\npeace and ease of inaction. Remember always that you too are Brahman and the
\ndivine Shakti is working in you; reach out always to the realisation of God’s
\nomnipotence and his delight in the Lila. He bids Arjuna work lokasangraharthaya,
\n<\/i>for keeping the world together, for he does not wish the world to sink back<\/span><\/p>\n

\nPage-424<\/font><\/span>
\n 
\n<\/font>
\n<\/span><\/p>\n

\n

into Prakriti, but insists on your acting as he acts,<\/p>\n

<\/span><\/p>\n


\n     <\/span>"These
\nworlds would be overpowered by tamas and sink into Prakriti if I did not do actions". <\/span>
\n(<\/span>utsideyur
\n<\/span><\/i>ime loka
\nna kuryam karma cedaham.<\/i>)<\/p>\n

<\/span><\/p>\n


\nTo be attached to inaction is to give up our action not to God but to our
\ntamasic ahankara.<\/p>\n

<\/i><\/span><\/p>\n


\n     <\/span>The danger of
\nthe sattvaguna <\/i>is when the sadhaka becomes attached to any one-sided
\nconclusion of his reason, to some particular kriya <\/i>or movement of the
\nsadhana, to the joy of any particular siddhi <\/i>of the yoga, perhaps the
\nsense of purity or the possession of some particular power or the Ananda of the
\ncontact with God or the sense of freedom and hungers after it, becomes attached
\nto that only and would have nothing else. Remember that the yoga is not for
\nyourself; for these things, though they are part of the siddhi, <\/i>are not
\nthe object of the siddhi, <\/i>for you have decided at the beginning to make
\nno claim upon God but take what he gives you freely and, as for the Ananda, the
\nselfless soul will even forego the joy of God’s presence, when that is God’s
\nwill. You must be free even from the highest sattwic ahankara, <\/i>even from
\nthe subtle ignorance of mumuksutva, <\/i>the desire of liberation, and take
\nall joy and delight without attachment. You will then be the siddha <\/i>or
\nperfect man of the Gita.<\/p>\n

<\/span><\/p>\n


\n     <\/span>These then are
\nthe processes of the yoga, (1) the sankalpa <\/i>of atmasamarpana, <\/i>(2)
\nthe standing apart from the Adhar by self- knowledge, (3) the vision of God
\neverywhere and in all things and in all happenings, the surrender of the fruits
\nof action and action itself to God, and the freedom thereby from ignorance, from
\nahankara, <\/i>from the dvandvas, <\/i>from desire, so that you are suddha,
\nmukta, siddha, <\/i>full of Ananda, pure, free, perfect and blissful in your
\nbeing. But the processes will be worked out, once the sankalpa <\/i>is- made,
\nby God’s Shakti, by a mighty process of Nature. All that is indispensable on
\nyour part is the anumati <\/i>and smrti. 
\n<\/span>Anumati <\/i>is consent, you must give a temporary consent to the
\nmovements of the yoga, to all that happens inside or outside you as part of the
\ncircumstances of the sadhana, not exulting at the good, not fretting at the
\nevil,<\/span><\/p>\n

\nPage-425<\/font><\/span><\/p>\n

<\/span><\/p>\n

\n

not struggling in your heart to keep the one or get rid of the other,
\nbut always keeping in mind and giving a permanent assent to that which has to be
\nfinally effected. The temporary consent is passive submission to the methods and
\nnot positive acceptance of the results. The permanent consent is an anticipatory
\nacceptance of the results, a sort of effortless and desireless exercise of will,
\nIt is the constant exercise of this desireless will, an intent aspiration and
\nconstant remembrance of the path and its goal which are the dhrti <\/i>and utsaha
\n<\/i>needed, the necessary steadfastness and zeal of the sadhaka; vyakulata <\/i>or
\nexcited, passionate eagerness is more intense, but less widely powerful, and it
\nis disturbing and exhausting, giving intense pleasure and pain in the pursuit
\nbut not so vast a bliss in the acquisition. The followers of this path must be
\nlike the men of the early yugas, dhirah, <\/i>the great word of praise in the
\nUpanishads. In the remembrance, the smrti <\/i>or smarana, <\/i>you must be apramatta,
\n<\/i>free from negligence. It is by the loss of the smrti <\/i>owing to the
\nrush and oneset of the gunas <\/i>that the yogin becomes bhrasta, <\/i>falls
\nfrom his firm seat, wanders from his path. But you need not be distressed when
\nthe pramada <\/i>comes and the state of fall or clouded condition seems to
\npersist, for there is no fear for you of a permanent fall since God himself has
\ntaken entire charge of you and if you stumble, it is because it is best for you
\nto stumble, as a child by frequent stumbling and falling learns to walk. The
\nnecessity of apramattata <\/i>disappears when you can replace the memory of
\nthe yoga and its objects by the continual remembrance of God in all things and
\nhappenings, the nitya anusmarana <\/i>of the Gita. For those who can make the
\nfull surrender from the beginning there is no question; their path is utterly
\nswift and easy.<\/p>\n

<\/span><\/p>\n


\n     <\/span>It is said in
\nthe "Sanatsujatiya" that four things are neces<\/span>sary for siddhi
\n<\/i>– sastra, utsaha, guru <\/i>and kala <\/i>–<\/span> the teaching of the
\npath, zeal in following it, the Guru and time. Your path is that which I am
\npointing out, the utsaha <\/i>needed is this anumati <\/i>and this nitya
\nsmarana, <\/i>the Guru is God himself and for the rest only time is needed. That
\nGod himself is the Guru, you will find when knowledge comes to you; you will see
\nhow every little circumstance within you and without you has been subtly<\/span><\/p>\n

\nPage-426<\/font><\/span>
\n<\/font><\/p>\n

<\/span><\/p>\n

\n

planned and brought about by infinite wisdom to carry out the natural
\nprocess of the yoga, how the internal and external movements are arranged and
\nbrought together to work on each other, so as to work out the imperfection and
\nwork in the perfection. An almighty love and wisdom are at work for your
\nuplifting. Therefore never be troubled by the time that is being taken, even if
\nit seems very long, but when imperfections and obstructions arise, be apramatta,
\ndhira, <\/i>have the utsaha, <\/i>and leave God to do the rest. Time is
\nnecessary. It is a tremendous work that is being done in you, the alteration of
\nyour whole human nature into a divine nature, the crowding of centuries of
\nevolution into a few years. You ought not to grudge the time. There are other
\npaths that offer more immediate results or at any rate by offering you some
\ndefinite kriya <\/i>you can work at yourself, give your ahankara <\/i>the
\nsatisfaction of feeling that you are doing something, so many more pranayamas
\n<\/i>today, so much longer a time for the asana, <\/i>so many more repetitions
\nof the japa, <\/i>so much done, so much definite progress marked. But once you
\nhave chosen this path, you must cleave to it. Those are human methods, not the
\nway that the infinite Shakti works, which moves silently, sometimes
\nimperceptibly to its goal, advances here, seems to pause there, then mightily
\nand triumphantly reveals the grandiose thing that it has done. Artificial paths
\nare like canals hewn by the intelligence of man; you travel easily, safely,
\nsurely, but from one given place to another. This path is the broad and
\ntrackless ocean by which you can travel widely to all parts of the world and are
\nadmitted to the freedom of the infinite. All that you need are the ship, the
\nsteering-wheel, the compass, the motive-power and a skilful captain. Your ship
\nis the Brahmavidya, <\/i>faith is your steering-wheel, self-surrender your
\ncompass, the motive-power is she who makes, directs and destroys the worlds at
\nGod’s command and God himself is your captain. But he has his own way of working
\nand his own time for everything. Watch his way and wait for his time. Understand
\nalso the importance of accepting the Shastra and submitting to the Guru and do
\nnot do like the Europeans who insist on the freedom of the individual intellect
\nto follow its own fancies and preferences which it calls reasonings, even before
\nit is trained to discern or<\/span><\/p>\n

\nPage-427<\/font><\/span>
\n<\/font><\/p>\n

<\/span><\/p>\n

\n

fit to reason. It is much the fashion nowadays, to indulge in
\nmetaphysical discussions and philosophical subtleties about Maya and Adwaita and
\nput them in the forefront, making them take the place of spiritual experience.
\nDo not follow that fashion or confuse yourself and waste time on the way by
\nquestionings which will be amply and luminously answered when the divine
\nknowledge of the vijnana <\/i>awakes in you. Metaphysical knowledge has its
\nplace but as a handmaid to spiritual experience, showing it the way sometimes
\nbut much more dependent on it and living upon its bounty. By itself it is mere panditya,
\n<\/i>a dry and barren thing and more often a stumbling-block than a help. Having
\naccepted this path, follow its Shastra without unnecessary doubt and
\nquestioning, keeping the mind plastic to the light of the higher knowledge,
\ngripping firmly what is experienced, waiting for light where things are dark to
\nyou, taking without pride what help you can from the living guides who have
\nalready trod the path, always patient, never hastening to narrow conclusions,
\nbut waiting for a more complete experience and a fuller light, relying on the
\nJagadguru who helps you from within.<\/p>\n

<\/span><\/p>\n


\n     <\/span>It is necessary
\nto say something about the mayavada <\/i>and the modern teachings about the
\nAdwaita because they are much in the air at the present moment and, penetrated
\nwith ideas from European rationalism and agnosticism for which Shankara would
\nhave been astonished to find himself made responsible, perplex many minds.
\nRemember that one-sided philosophies are always a partial statement of truth.
\nThe world, as God has made it, is not a rigid exercise in logic but, like a
\nstrain of music, an infinite harmony of many diversities, and his own existence,
\nbeing free and absolute, cannot be logically defined. Just as the best religion
\nis that which admits the truth of all religions, so the best philosophy is that
\nwhich admits the truth of all philosophies and gives each its right place. Maya
\nis one realisation, an important one which Shankara overstressed because it was
\nmost viyid to his own experience. For yourself leave the word for subordinate
\nuse and fix rather on the idea of Lila, a deeper and more penetrating word than
\nMaya. Lila includes the idea of Maya and exceeds it; nor has it that association
\nof the vanity of all things useless<\/span> to<\/span><\/p>\n

\nPage-428<\/font><\/span>
\n 
\n<\/font>
\n<\/span><\/p>\n

\n

you who have elected to remain and play with Sri Krishna in Mathura and
\nBrindavan.<\/p>\n

<\/span><\/p>\n


\n     <\/span>God is one but
\nhe is not bounded by his unity. We see him here as one who is always manifesting
\nas many, not because he cannot help it, but because he so wills, and outside
\nmanifestation he is anirdesyam, <\/i>indefinable, and cannot be described as
\neither one or many. That is what the Upanishads and other sacred books
\nconsistently teach; he is ekamevadvitiyam, <\/i>One and there is not other,
\nbut also and consequently he is "this man, yonder woman, that blue-winged
\nbird, this scarlet-eyed." He is santa, <\/i>he is ananta; <\/i>the Jiva
\nis he. "I am the asvattha <\/i>tree," says Sri Krishna in the Gita,"1 am death, I am
\nAgni- Vaishvanara, I am the heat that digests food,
\nI am Vyasa, I am Vasudeva, I am Arjuna." All that is the play of his caitanya
\n<\/i>in his infinite being, his manifestations, and therefore all are real. Maya
\nmeans nothing more than the freedom of Brahman from the circumstances through
\nwhich he expresses himself. He is in no way limited by that which we see or
\nthink about him. That is the Maya from which we must escape, the Maya of
\nignorance which takes things as separately existent and not God, not caitanya,
\n<\/i>the illimitable for the really limited, the free for the bound. Do you
\nremember the story of Sri Krishna and the Gopis, how Narada found him
\ndifferently occupied in each house to which he went, present to each Gopi in a
\ndifferent body, yet always the same Sri Krishna? Apart from the devotional
\nmeaning of the story, which you know, it is a good image of his World-Lila. He
\nis sarva, <\/i>everyone, each Purusha with his apparently different Prakriti
\nand action is he, and yet at the same time he is the Purushottama who is with
\nRadha, the Para Prakriti, and can withdraw all these into himself when he wills
\nand put them out again when he wills. From one point of view they are one with
\nhim, from another one yet different, from yet another always different because
\nthey always exist, latent in him or expressed at his pleasure. There is no
\nprofit in disputing about these standpoints. Wait until you see God and know
\nyourself and him and then debate and discussion will be unnecessary.<\/p>\n

<\/span><\/p>\n


\n     <\/span>The goal marked
\nout for us is not to speculate about these things, but to experience them. The
\ncall upon us is to grow into<\/span><\/p>\n

\nPage-429<\/font><\/span>
\n<\/font><\/p>\n

<\/span><\/p>\n

\n

the
\nimage of God, to dwell in him and with him and be a channel of his joy and might
\nand an instrument of his works. Purified from all that is asubha, <\/i>transfigured
\nin soul by his touch, we have to act in the world as dynamos of that divine
\nelectricity and send it thrilling and radiating through mankind, so that
\nwherever one of us stands, hundreds around may become full of his light and
\nforce, full of God and full of Ananda. Churches, Orders, theologies,
\nphilosophies have failed to save mankind because they have busied themselves
\nwith intellectual creeds, dogmas, rites and institutions, with acarasuddhi <\/i>and
\ndarsana, <\/i>as if these could save mankind, and have neglected the one thing
\nneedful, the power and purification of the soul. We must go back to the one
\nthing needful, take up again Christ’s gospel of the purity and perfection of
\nmankind, Mahomed’s gospel of perfect submission, self-surrender and servitude to
\nGod, Chaitanya’s gospel of the perfect love and joy of God in man, Ramakrishna’s
\ngospel of the unity of all religions and the divinity of God in man, and,
\ngathering all these streams into one mighty river, one purifying and redeeming
\nGanges, pour it over the death-in-life of a materialistic humanity as Bhagiratha
\nled down the Ganges and flooded with it the ashes of his fathers, so that there
\nmay be a resurrection of the soul in mankind and the Satyayuga for a while
\nreturn to the world. Nor is this the whole object of the Lila or the Yoga; the
\nreason for which the Avatars descend is to raise up man again and again,
\ndeveloping in him a higher and ever- higher humanity, a greater and yet greater
\ndevelopment of divine being, bringing more and more of heaven again and again
\nupon the earth until our toil is done, our work accomplished and Sachchidananda
\nfulfilled in all even here, even in this material universe. Small is his work,
\neven if he succeeds, who labours for his own salvation or the salvation of a
\nfew; infinitely great is his, even if he fail or succeed only partially or for a
\nseason, who lives only to bring about peace of soul, joy, purity and perfection
\namong all mankind.<\/span><\/p>\n

\nPage-430<\/font><\/span><\/p>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

The Yoga and Its Objects   "…the book represents an early stage of Sri Aurobindo’s sadhana and only a part of it is applicable to…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[5],"tags":[],"class_list":["post-130","post","type-post","status-publish","format-standard","hentry","category-16-the-supramental-manifestation-volume-16","wpcat-5-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/130","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/comments?post=130"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/130\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=130"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=130"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=130"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}