{"id":1372,"date":"2013-07-13T01:34:23","date_gmt":"2013-07-13T01:34:23","guid":{"rendered":"http:\/\/localhost\/?p=1372"},"modified":"2013-07-13T01:34:23","modified_gmt":"2013-07-13T01:34:23","slug":"50-the-message-of-the-gita-vol-13-essays-on-the-gita-volume-13","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/01-sabcl\/13-essays-on-the-gita-volume-13\/50-the-message-of-the-gita-vol-13-essays-on-the-gita-volume-13","title":{"rendered":"-50_The Message of the Gita.htm"},"content":{"rendered":"\n\n
\n
\n

TWENTY
\nFOUR<\/font><\/b><\/p>\n

\nThe Message of the Gita<\/font><\/span><\/p>\n

 <\/p>\n

\u201c<\/font>T<\/b>HE<\/font> secret of
\naction,\u201d so we might summarise the message of the Gita, the word of its divine
\nTeacher, \u201cis one with the secret of all life and existence. Existence is not
\nmerely a machinery of Nature, a wheel of law in which the soul is entangled for
\na moment or for ages; it is a constant manifestation of the Spirit. Life is not
\nfor the sake of life alone, but for God, and the living soul of man is an
\neternal portion of the Godhead. Action is for self-finding, for self-fulfilment,
\nfor self-realisation<\/span> and not only for its own
\nexternal and apparent fruits of the moment or the future. There is an inner law
\nand meaning of all things dependent on the supreme as well as the manifested
\nnature of the self; the true truth of works lies there and can be represented
\nonly incidentally, imperfectly and disguised by ignorance in the outer
\nappearances of the mind and its action. The supreme, the faultless largest law
\nof action is therefore to find out the truth of your own highest and inmost
\nexistence and live in it and not to follow any outer standard and dharma. All
\nlife and action must be till then an imperfection, a difficulty, a struggle and
\na problem. It is only by discovering your true self and living according to its
\ntrue truth, its real reality that the problem can be finally solved, the
\ndifficulty and struggle overpassed and your doings perfected in the security of
\nthe discovered self and spirit turn into a divinely authentic action. Know then
\nyour self; know your true self to be God and one with the self of all others;
\nknow your soul to be a portion of God. Live in what you know; live in the self,
\nlive in your supreme spiritual nature, be united with God and Godlike. Offer,
\nfirst, all your actions as a sacrifice to the Highest and the One in you and to
\nthe Highest and the One in the world; deliver last all you are and do into his
\nhands for the supreme and universal spirit to do through you his own will and
\nworks in the world. This is the solution that
\n <\/p>\n

\nPage \u2013 553 <\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

I present to you and in the end
\nyou will find that there is no other.\u201d<\/p>\n

Here it is
\nnecessary to state the Gita’s view of the fundamental opposition on which like
\nall Indian teaching it takes its position. This finding of the true self, this
\nknowledge of the Godhead within us and all is not an easy thing; nor is it an
\neasy thing either to turn this knowledge, even though seen by the mind, into
\nthe stuff of our consciousness and the whole condition of our action. All
\naction is determined by the effective state of our being, and the effective
\nstate of our being is determined by the state of our constant self-seeing will
\nand active consciousness and by its basis of kinetic movement. It is what we
\nsee and believe with our whole active nature ourselves to be and our relations
\nwith the world to mean, it is our faith, our śraddhā<\/i><\/span>, that makes us
\nwhat we are. But the consciousness of man is of a double kind and corresponds
\nto a double truth of existence; for there is a truth of the inner reality and a
\ntruth of the outer appearance. According as he lives in one or the other, he
\nwill be a mind dwelling in human ignorance or a soul founded in divine
\nknowledge. <\/p>\n

In its outer
\nappearance the truth of existence is solely what we call Nature or Prakriti, a
\nForce that operates as the whole law and mechanism of being, creates the world which
\nis the object of our mind and senses and creates too the mind and senses as a
\nmeans of relation between the creature and the objective world in which he
\nlives. In this outer appearance man in his soul, his mind, his life, his body
\nseems to be a creature of Nature differentiated from others by a separation of
\nhis body, life and mind and especially by his ego-sense\u2014that subtle mechanism
\nconstructed for him that he may confirm and centralise<\/span>
\nhis consciousness of all this strong separateness and difference. All in him,
\nhis soul of mind and its action as well as the functioning of his life and
\nbody, is very evidently determined by the law of his nature, cannot get outside
\nof it, cannot operate otherwise. He attributes indeed a certain freedom to his
\npersonal will, the will of his ego; but that in reality amounts to nothing,
\nsince his ego is only a sense which makes him identify himself with the
\ncreation that Nature has made of him, with the varying mind and life
\n <\/p>\n

\nPage \u2013 554<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

and body she has constructed. His
\nego is itself a product of her workings, and as is the nature of his ego, so
\nwill be the nature of its will and according to that he must act and he can no
\nother. <\/p>\n

This then is
\nman’s ordinary consciousness of himself, this his faith in his own being, that
\nhe is a creature of Nature, a separate ego establishing whatever relations with
\nothers and with the world, making whatever development of himself, satisfying
\nwhatever will, desire, idea of his mind may be permissible in her circle and
\nconsonant with her intention or law in his existence.<\/p>\n

\u00a0<\/span>There is, however, something in man’s
\nconsciousness which does not fall in with the rigidity of this formula; he has
\na faith, which grows greater as his soul develops, in another and an inner
\nreality of existence. In this inner reality the truth of existence is no longer
\nNature but Soul and Spirit, Purusha rather than Prakriti. Nature herself is
\nonly a power of Spirit, Prakriti the force of the Purusha. A Spirit, a Self, a being
\none in all is the master of this world which is only his partial manifestation.
\nThat Spirit is the upholder of Nature and her action and the giver of the
\nsanction by which alone her law becomes imperative and her force and its ways
\noperative. That Spirit within her is the Knower who illuminates her and makes
\nher conscient in us; his is the immanent and superconscient Will that inspires
\nand motives her workings. The soul in man, a portion of this Divinity, shares
\nhis nature. Our nature is our soul’s manifestation, operates by its sanction
\nand embodies its secret self-knowledge and self-consciousness and its will of
\nbeing in her motions and forms and changes. <\/p>\n

The real soul
\nand self of us is hidden from our intelligence by its ignorance of inner
\nthings, by a false identification, by an absorption in our outward mechanism of
\nmind, life and body. But if the active soul of man can once draw back from this
\nidentification with its natural instruments, if it can see and live in the
\nentire faith of its inner reality, then all is changed to it, life and existence
\ntake on another appearance, action a different meaning and character. Our being
\nthen becomes no longer this little egoistic creation of Nature, but the
\nlargeness of a divine, immortal and spiritual Power. Our consciousness becomes
\nno longer that
\n <\/p>\n

\nPage \u2013 555<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

of this limited and struggling
\nmental and vital creature, but an infinite, divine and spiritual consciousness.
\nAnd our will and action too are no longer that of this bounded personality and
\nits ego, but a divine and spiritual will and action, the will and power of the
\nUniversal, the Supreme, the All-Self and Spirit acting freely through the human
\nfigure.<\/p>\n

\u00a0<\/span>\u201cThis is the great change and
\ntransfiguration,\u201d runs the message of the Godhead in man, the Avatar, the
\ndivine Teacher, \u201cto which I call the elect, and the elect are all who can turn
\ntheir will away from the ignorance of the natural instruments to the soul’s
\ndeepest experience, its knowledge of the inner self and spirit, its contact
\nwith the Godhead, its power to enter into the Divine. The elect are all who can
\naccept this faith and this greater law. It is difficult indeed to accept for
\nthe human intellect attached always to its own cloud-forms and half lights of
\nignorance and to the yet obscurer habits of man’s mental, nervous and physical
\nparts; but once received it is a great and sure and saving way, because it is
\nidentical with the true truth of man’s being and it is the authentic movement
\nof his inmost and supreme nature.<\/p>\n

\u00a0<\/span>\u201cBut the change is a very great one, an
\nenormous transformation, and it cannot be done without an entire turning and conversion
\nof your whole being and nature. There will be needed a complete consecration of
\nyour self and your nature and your life to the Highest and to nothing else but
\nthe Highest; for all must be held only for the sake of the Highest, nothing accepted
\nexcept as it is in God and a form of God and for the sake of the Divine. There
\nwill be needed an admission of new truth, an entire turn and giving of your
\nmind to a new knowledge of self and others and world and God and soul and
\nNature, a knowledge of oneness, a knowledge of universal Divinity, which will
\nbe at first an acceptance by the understanding but must become in the end a
\nvision, a consciousness, a permanent state of the soul and the frame of its
\nmovements.<\/p>\n

\u00a0<\/span>\u201cThere will be needed a will that shall make
\nthis new knowledge, vision, consciousness a motive of action and the sole motive.
\nAnd it must be the motive not of an action grudging, limited, confined to a few
\nnecessary operations of Nature or to the few things that seem helpful to a
\nformal perfection, apposite to <\/p>\n

Page \u2013 556<\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

a religious turn or to an
\nindividual salvation, but rather all action of human life taken up by the equal
\nspirit and done for the sake of God and the good of all creatures. There will
\nbe needed an uplifting of the heart in a single aspiration to the Highest, a
\nsingle love of the Divine Being, a single God-adoration. And there must be a
\nwidening too of the calmed and enlightened heart to embrace God in all beings.
\nThere will be needed a change of the habitual and normal nature of man as he is
\nnow to a supreme and divine spiritual nature. There will be needed in a word a
\nYoga which shall be at once a Yoga of integral knowledge, a Yoga of the
\nintegral will and its works, a Yoga of integral love, adoration and devotion
\nand a Yoga of an integral spiritual perfection of the whole being and of all
\nits parts and states and powers and motions. <\/p>\n

\u201cWhat then is
\nthis knowledge that will have to be admitted by the understanding, supported by
\nthe soul’s faith and made real and living to the mind, heart and life? It is
\nthe knowledge of the supreme Soul and Spirit in its oneness and its wholeness.
\nIt is the knowledge of One who is for ever, beyond Time and Space and name and
\nform and world, high beyond his own personal and impersonal levels and yet from
\nwhom all this proceeds, One whom all manifests in manifold Nature and her
\nmultitude of figures. It is the knowledge of him as an impersonal eternal
\nimmutable Spirit, the calm and limitless thing we call Self, infinite, equal
\nand always the same, unaffected and unmodified and unchanged amid all this
\nconstant changing and all this multitude of individual personalities and soul
\npowers and Nature powers and the forms and forces and eventualities of this
\ntransitory and apparent existence. It is the knowledge of him at the same time
\nas the Spirit and Power who seems ever mutable in Nature, the Inhabitant who
\nshapes himself to every form and modifies himself to every grade and degree and
\nactivity of his power, the Spirit who, becoming all that is even while he is
\nfor ever infinitely more than all that is, dwells in man and animal and thing,
\nsubject and object, soul and mind and life and matter, every existence and
\nevery force and every creature.<\/p>\n

\u00a0<\/span>\u201cIt is not by insisting on this or that side
\nonly of the truth that you can practise<\/span> this Yoga.
\nThe Divine whom you have to <\/p>\n

 Page \u2013 557<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

seek, the Self whom you have to
\ndiscover, the supreme Soul of whom\u00a0 <\/span>your
\nsoul is an eternal portion, is simultaneously all these things; you have to
\nknow them simultaneously in a supreme oneness, enter into all of them at once
\nand in all states and all things see Him alone. If he were solely the Spirit
\nmutable in Nature, there would be only an eternal and universal becoming. If
\nyou limit your faith and knowledge to that one aspect, you will never go beyond
\nyour personality and its constant changeful figures; on such a foundation you
\nwould be bound altogether in the revolutions of Nature. But you are not merely
\na succession of soul moments in Time. There is an impersonal self in you which
\nsupports the stream of your personality and is one with God’s vast and
\nimpersonal spirit. And incalculable beyond this impersonality and personality,
\ndominating these two constant poles of what you are here, you are eternal and
\ntranscendent in the Eternal Transcendence.<\/p>\n

\u00a0<\/span>\u201cIf, again, there were only the truth of an
\neternal impersonal self that neither acts nor creates, then the world and your soul
\nwould be illusions without any real basis. If you limit your faith and
\nknowledge to this one lonely aspect, the renunciation of life and action is
\nyour only resource. But God in the world and you in the world are realities;
\nthe world and you are true and actual powers and manifestations of the Supreme.
\nTherefore accept life and action and do not reject them. One with God in your
\nimpersonal self and essence, an eternal portion of the Godhead turned to him by
\nthe love and adoration of your spiritual personality for its own Infinite, make
\nof your natural being what it is intended to be, an instrument of works, a channel,
\na power of the Divine. That it always is in its truth, but now unconsciously
\nand imperfectly, through the lower nature, doomed to a disfigurement of the
\nGodhead by your ego. Make it consciously and perfectly and without any
\ndistortion by ego a power of the Divine in his supreme spiritual nature and a
\nvehicle of his will and his works. In this way you will live in the integral
\ntruth of your own being and you will possess the integral God-union, the whole
\nand flawless Yoga. <\/p>\n

\u201cThe Supreme is
\nthe Purushottama, eternal beyond all manifestation, infinite beyond all
\nlimitation by Time or Space or
\n <\/p>\n

\nPage \u2013 558 <\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

Causality or any of his
\nnumberless qualities and features. But this does not mean that in his supreme
\neternity he is unconnected with all that happens here, cut off from world and
\nNature, aloof from all these beings. He is the supreme ineffable Brahman, he is
\nimpersonal self, he is all personal existences. Spirit here and life and
\nmatter, soul and Nature and the works of Nature are aspects and movements of
\nhis infinite and eternal existence. He is the supreme transcendent Spirit and
\nall comes into manifestation from him and are his forms and his self-powers. As
\nthe one self he is here all-pervasive and equal and impersonal in man and
\nanimal and thing and object and every force of Nature. He is the supreme Soul
\nand all souls are tireless flames of this one Soul. All living beings are in
\ntheir spiritual personality deathless portions of the one Person or Purusha. He
\nis the eternal Master of all manifested existence, Lord of the worlds and their
\ncreatures. He is the omnipotent originator of all actions, not bound by his
\nworks, and to him go all action and effort and sacrifice. He is in all and all
\nare in him; he has become all and yet too he is above all and not limited by
\nhis creations. He is the transcendent Divine; he descends as the Avatar; he is
\nmanifest by his power in the Vibhuti<\/span>; he is the
\nGodhead secret in every human being. All the gods whom men worship are only
\npersonalities and forms and names and mental bodies of the one Divine
\nExistence.<\/p>\n

\u00a0<\/span>\u201cThe Supreme has manifested the world from his
\nspiritual essence and in his own infinite existence and manifested himself too
\nvariously in the world. All things are his powers and figures and to the powers
\nand figures of him there is no end, because he himself is infinite. As a
\npervading and containing impersonal self-existence he informs and sustains
\nequally and without any partiality, preference or attachment to any person or
\nthing or happening or feature all this infinite manifestation in Time and the
\nuniverse. This pure and equal Self does not act, but supports impartially all
\nthe action of things. And yet it is the Supreme, but as the cosmic Spirit and
\nthe Time Spirit, who wills and conducts and determines the action of the world through
\nhis multitudinous power-to-be, that power of the Spirit which we call Nature.
\nHe creates, sustains and destroys his creations. He is seated too in the heart
\nof every living creature and from there as a secret <\/p>\n

\nPage \u2013 559<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

Power in the individual, no less
\nthan from his universal presence in the Cosmos, he originates by force of
\nNature, manifests some line of his mystery in quality of nature and in
\nexecutive energy of nature, shapes each thing and being separately according to
\nits kind and initiates and upholds all action. It is this transcendent first
\norigination from the Supreme and this constant universal and individual
\nmanifestation of Him in things and beings which makes the complex character of
\nthe cosmos.<\/p>\n

\u00a0<\/span>\u201cThere are always these three eternal states
\nof the Divine Being. There is always and for ever this one eternal immutable
\nself-existence which is the basis and support of existent things. There is
\nalways and for ever this Spirit mutable in Nature manifested by her as all
\nthese existences. There is always and for ever this transcendent Divine who can
\nbe both of these others at once, can be a pure and silent Spirit and at the
\nsame time the active soul and life of the cycles of the universe, because he is
\nsomething other and more than these two whether taken separately or together.
\nIn us is the Jiva, a spirit of this Spirit, a conscious power of the Supreme.
\nHe is one who carries in his deepest self the whole of the immanent Divine and
\nin Nature lives in the universal Divine,\u2014no temporary creation but an eternal
\nsoul acting and moving in the eternal Self, in the eternal Infinite.<\/p>\n

\u00a0<\/span>\u201cThis conscient soul in us can adopt either of
\nthese three states of the Spirit. Man can live here in the mutability of Nature
\nand in that alone. Ignorant of his real self, ignorant of the Godhead within
\nhim, he knows only Nature: he sees her as a mechanical executive and creative
\nForce and sees himself and others as her creations,\u2014egos, separated existences
\nin her universe. It is thus, superficially, that he now lives and, while it is
\nso and until he exceeds this outer consciousness and knows what is within him,
\nall his thought and science can only be a shadow of light thrown upon screens
\nand surfaces. This ignorance is possible, is even imposed, because the Godhead
\nwithin is hidden by the veil of his own power. His greater reality is lost to
\nour view by the completeness with which he has identified himself in a partial
\nappearance with his creations and images and absorbed the created mind in the
\ndeceptive workings of his own Nature. And it is possible also because the real,
\nthe eternal, the spiritual<\/p>\n

\nPage \u2013 560<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

Nature which is the secret of
\nthings in themselves is not manifest in their outward phenomena. The Nature
\nwhich we see when we look outwards, the Nature which acts in our mind and body
\nand senses is a lower Force, a derivation, a Magician who creates figures of
\nthe Spirit but hides the Spirit in its figures, conceals the truth and makes
\nmen look upon masks, a Force which is only capable of a sum of secondary and
\ndepressed values, not of the full power and glory and ecstasy and sweetness of
\nthe manifestation of the Divine. This Nature in us is a Maya of the ego, a
\ntangle of the dualities, a web of ignorance and the three gunas<\/span>.
\nAnd so long as the soul of man lives in the surface fact of mind and life and
\nbody and not in his self and spirit, he cannot see God and himself and the
\nworld as they really are, cannot overcome this Maya, but must do what he can
\nwith its terms and figures. <\/p>\n

\u201cIt is possible
\nby drawing back from the lower turn of his nature in which man now lives, to
\nawake from this light that is darkness and live in the luminous truth of the
\neternal and immutable self-existence. Man then is no longer bound up in his narrow
\nprison of personality, no longer sees himself as this little I that thinks and
\nacts and feels and struggles and labours<\/span> for a
\nlittle. He is merged in the vast and free impersonality of the pure spirit; he
\nbecomes the Brahman; he knows himself as one with the one self in all things.
\nHe is no longer aware of ego, no longer troubled by the dualities, no longer
\nfeels anguish of grief or disturbance of joy, is no longer shaken by desire, is
\nno longer troubled by sin or limited by virtue. Or if the shadows of these
\nthings remain, he sees and knows them only as Nature working in her own
\nqualities and does not feel them to be the truth of himself in which he lives.
\nNature alone acts and works out her mechanical figures: but the pure spirit is
\nsilent, inactive and free. Calm, untouched by her workings, it regards them
\nwith a perfect equality and knows itself to be other than these things. This
\nspiritual state brings with it a still peace and freedom but not the dynamic
\ndivinity, not the integral perfection; it is a great step, but it is not the
\nintegral God-knowledge and self-knowledge.<\/p>\n

\u00a0<\/span>\u201cA perfect perfection comes only by living in
\nthe supreme and the whole Divine. Then the soul of man is united with the <\/p>\n

\nPage – 561<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

Godhead of which it is a portion;
\nthen it is one with all beings in the self and spirit, one with them both in
\nGod and in Nature; then it is not only free but complete, plunged in the
\nsupreme felicity, ready for its ultimate perfection. He still sees the self as an
\neternal and changeless Spirit silently supporting all things; but he sees also
\nNature no longer as a mere mechanical force that works out things according to
\nthe mechanism of the gunas<\/span>, but as a power of the
\nSpirit and the force of God in manifestation. He sees that the lower Nature is
\nnot the inmost truth of the spirit’s action; he becomes aware of a highest spiritual
\nnature of the Divine in which is contained the source and the yet to be realised<\/span> greater truth of all that is imperfectly figured
\nnow in mind, life and body. Arisen from the lower mental to this supreme
\nspiritual nature, he is delivered there from all ego. He knows himself as a
\nspiritual being, in his essence one with all existences and in his active
\nnature a power of the one Godhead and an eternal soul of the transcendent
\nInfinite. He sees all in God and God in all; he sees all things as Vasudeva<\/span>. He is delivered from the dualities of joy and
\ngrief, from the pleasant and the unpleasant, from desire and disappointment,
\nfrom sin and virtue. All henceforth is to his conscious sight and sense the
\nwill and working of the Divine. He lives and acts as a soul and portion of the
\nuniversal consciousness and power; he is filled with the transcendent divine delight,
\na spiritual Ananda. His action becomes the divine action and his status the
\nhighest spiritual status.<\/p>\n

 <\/p>\n

\u201cThis is the
\nsolution, this the salvation, this the perfection that I offer to all those who
\ncan listen to a divine voice within them and are capable of this faith and
\nknowledge. But to climb to this pre-eminent condition the first necessity, the
\noriginal radical step is to turn away from all that belongs to your lower
\nNature and fix yourself by concentration of the will and intelligence on that
\nwhich is higher than either will or intelligence, higher than mind and heart
\nand sense and body. And first of all you must turn to your own eternal and
\nimmutable self, impersonal\u00a0 <\/span>and the <\/p>\n

\nPage \u2013 562<\/span> <\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

 same in all creatures. So long as
\nyou live in ego and mental personality, you will always spin endlessly in the
\nsame rounds and there can be no real issue. Turn your will inward beyond the
\nheart and its desires and the sense and its attractions; lift it upward beyond
\nthe mind and its associations and attachments and its bounded wish and thought
\nand impulse. Arrive at something within you that is eternal, ever unchanged,
\ncalm, unperturbed, equal, impartial to all things and persons and happenings,
\nnot affected by any action, not altered by the figures of Nature. Be that, be
\nthe eternal self, be the Brahman. If you can become that by a permanent
\nspiritual experience, you will have an assured basis on which you can<\/p>\n

stand delivered from the
\nlimitations of your mind-created personality, secure against any fall from
\npeace and knowledge, free from ego. <\/p>\n

\u201cThus to impersonalise your being
\nis not possible so long as you nurse and cherish and cling to your ego or
\nanything that belongs to it. Desire and the passions that arise from desire are
\nthe principal sign and knot of ego. It is desire that makes you go on saying I
\nand mine and subjects you through a persistent egoism to satisfaction and
\ndissatisfaction, liking and disliking, hope and despair, joy and grief, to your
\npetty loves and hatreds, to wrath and passion, to your attachment to success
\nand things pleasant and to the sorrow and suffering of failure and of things
\nunpleasant. Desire brings always confusion of mind and limitation of the will,
\nan egoistic and distorted view of things, a failure and clouding of knowledge. Desire
\nand its preferences and violences<\/span> are the first
\nstrong root of sin and error. There can be while you cherish desire no assured
\nstainless tranquillity<\/span>, no settled light, no calm
\npure knowledge. There can be no right being\u2014for desire is a perversion of the
\nspirit\u2014and no firm foundation for right thought, action and feeling. Desire, if
\npermitted to remain under whatever colour<\/span>, is a
\nperpetual menace even to the wisest and can at any moment subtly or violently
\ncast down the mind from even its firmest and most surely acquired foundation.
\nDesire is the chief enemy of spiritual perfection.<\/p>\n

\u00a0<\/span>\u201cSlay then desire; put away attachment to the
\npossession and enjoyment of the outwardness<\/span> of
\nthings. Separate yourself from all that comes to you as outward touches and
\nsolicitations, <\/p>\n

\nPage – 563 <\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

as objects of the mind and
\nsenses. Learn to bear and reject all the rush of the passions and to remain
\nsecurely seated in your inner self even while they rage in your members, until
\nat last they cease to affect any part of your nature. Bear and put away
\nsimilarly the forceful attacks and even the slightest insinuating touches of
\njoy and sorrow. Cast away liking and disliking, destroy preference and hatred,
\nroot out shrinking and repugnance. Let there be a calm indifference to these
\nthings and to all the objects of desire in all your nature. Look on them with
\nthe silent and tranquil regard of an impersonal spirit.<\/p>\n

\u00a0<\/span>\u201cThe result will be an absolute equality and
\nthe power of unshakable calm that the universal spirit maintains in front of its
\ncreations, facing ever the manifold action of Nature. Look with equal eyes;
\nreceive with an equal heart and mind all that comes to you, success and
\nfailure, honour and dishonour<\/span>, the esteem and love of
\nmen and their scorn and persecution and hatred, every happening that would be
\nto others a cause of joy and every happening that would be to others a cause of
\nsorrow. Look with equal eyes on all persons, on the good and the wicked, on the
\nwise and the foolish, on the Brahmin and the outcaste, on man at his highest
\nand every pettiest creature. Meet equally all men whatever their relations to
\nyou, friend and ally, neutral and indifferent, opponent and enemy, lover and
\nhater. These things touch the ego and you are called to be free from ego. These
\nare personal relations and you have to observe all with the deep regard of the
\nimpersonal spirit. These are temporal and personal differences which you have
\nto see but not be influenced by them; for you must fix not on these differences
\nbut on that which is the same in all, on the one self which all are, on the
\nDivine in every creature and on the one working of Nature which is the equal
\nwill of God in men and things and energies and happenings and in all endeavour
\nand result and whatever outcome of the world’s labour<\/p>\n

. \u201cAction will
\nstill be done in you because Nature is always at work; but you must learn and
\nfeel that your self is not the doer of the action. Observe simply, observe
\nunmoved the working of Nature and the play of her qualities and the magic of
\nthe Gunas. Observe unmoved this action in yourself; look on all that is being <\/p>\n

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\n

<\/span><\/div>\n

done around you and see that it
\nis the same working in others. Observe that the result of your works and theirs
\nis constantly other than you or they desired or intended, not theirs, not
\nyours, but omnipotently fixed by a greater Power that wills and acts here in
\nuniversal Nature. Observe too that even the will in your works is not yours but
\nNature’s. It is the will of the ego sense in you and is determined by the predominant
\nquality in your composition which she has developed in the past or else brings
\nforward at the moment. It depends on the play of your natural personality and
\nthat formation of Nature is not your true person. Draw back from this external
\nformation to your inner silent self; you will see that you the Purusha are
\ninactive, but Nature continues to do always her works according to her Gunas.
\nFix yourself in this inner inactivity and stillness: no longer regard yourself
\nas the doer. Remain seated in yourself above the play, free from the perturbed action
\nof the unas<\/span>. Live secure in the purity of an impersonal
\nspirit, live untroubled by the mortal waves that persist in your members. <\/p>\n

\u201cIf you can do this, then you
\nwill find yourself uplifted into a great release, a wide freedom and a deep
\npeace. Then you will be aware of God and immortal, possessed of your dateless
\nself-existence, independent of mind and life and body, sure of your spiritual
\nbeing, untouched by the reactions of Nature, unstained by passion and sin and
\npain and sorrow. Then you will depend for your joy and desire on no mortal or
\noutward or worldly thing, but will possess inalienably the self-sufficient delight
\nof a calm and eternal spirit. Then you will have ceased to be a mental creature
\nand will have become spirit illimitable, the Brahman. And into this eternity of
\nthe silent self, rejecting from your mind all seed of thought and all root of
\ndesire, rejecting the figure of birth in the body, you can pass at your end by
\nconcentration in the pure Eternal and a mighty transference of your consciousness
\nto the Infinite, the Absolute. <\/p>\n

\u201cThis however is
\nnot all the truth of the Yoga and this end and way of departure, though a great
\nend and a great way, <\/p>\n

\nPage – 565<\/span><\/p>\n

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\n

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is not the thing I propose to
\nyou. For I am the eternal Worker within you and I ask of you works. I demand of
\nyou not a passive consent to a mechanical movement of Nature from which in your
\nself you are wholly separated, indifferent and aloof, but action complete and
\ndivine, done as the willing and understanding instrument of the Divine, done
\nfor God in you and others and for the good of the world. This action I propose
\nto you, first no doubt as a means of perfection in the supreme spiritual
\nNature, but as a part too of that perfection. Action is a part of the integral
\nknowledge of God, of his greater mysterious truth and of an entire living in
\nthe Divine; action can and should be continued even after perfection and freedom
\nare won. I ask of you the action of the Jivanmukta<\/span>,
\nthe works of the Siddha<\/span>. Something has to be added to
\nthe Yoga already described,\u2014for that was only a first Yoga of knowledge. There
\nis also a Yoga of action in the illumination of God-experience; works can be
\nmade one spirit with knowledge. For works done in a total self-vision and
\nGod-vision, a vision of God in the world and of the world in God are themselves
\na movement of knowledge, a movement of light, an indispensable means and an
\nintimate part of spiritual perfection.<\/p>\n

\u00a0<\/span>\u201cTherefore now to the experience of a high
\nimpersonality add too this knowledge that the Supreme whom one meets as the
\npure silent Self can be met also as a vast dynamic Spirit who originates all
\nworks and is Lord of the worlds and the Master of man’s action and endeavour
\nand sacrifice. This apparently self-acting mechanism of Nature conceals an immanent
\ndivine Will that compels and guides it and shapes its purposes. But you cannot
\nfeel or know that Will while you are shut up in your narrow cell of
\npersonality, blinded and chained to your viewpoint of the ego and its desires.
\nFor you can wholly respond to it only when you are impersonalised<\/span>
\nby knowledge and widened to see all things in the self and in God and the self
\nand God in all things. All becomes here by the power of the Spirit; all do
\ntheir works by the immanence of God in things and his presence in the heart of
\nevery creature. The Creator of the worlds is not limited by his creations; the
\nLord of works is not bound by his works; the divine Will is <\/p>\n

\nPage \u2013 566<\/span><\/p>\n

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\n

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not attached to its labour and
\nthe results of its labour: for it is omnipotent, all-possessing and
\nall-blissful. But still the Lord looks down on his creations from his
\ntranscendence; he descends as the Avatar; he is here in you; he rules from within
\nall things in the steps of their nature. And you too must do works in him,
\nafter the way and in the steps of the divine nature, untouched by limitation,
\nattachment or bondage. Act for the best good of all, act for the maintenance of
\nthe march of the world, for the support or the leading of its peoples. The
\naction asked of you is the action of the liberated Yogin; it is the spontaneous
\noutput of a free and God-held energy, it is an equal-minded movement, it is a
\nselfless and desireless labour.<\/p>\n

\u00a0<\/span>\u201cThe first step on this free, this equal, this
\ndivine way of action is to put from you attachment to fruit and recompense and
\nto labour only for the sake of the work itself that has to be done. For you
\nmust deeply feel that the fruits belong not to you but to the Master of the
\nworld. Consecrate your labour and leave its returns to the Spirit who manifests
\nand fulfils himself in the universal movement. The outcome of your action is
\ndetermined by his will alone and whatever it be, good or evil fortune, success
\nor failure, it is turned by him to the accomplishment of his world purpose. An
\nentirely desireless and disinterested working of the personal will and the
\nwhole instrumental nature is the first rule of Karmayoga. Demand no fruit, accept
\nwhatever result is given to you; accept it with equality and a calm gladness:
\nsuccessful or foiled, prosperous or afflicted, continue unafraid, untroubled
\nand unwavering on the steep path of the divine action.<\/p>\n

\u00a0<\/span>\u201cThis is no more than the first step on the
\npath. For you must be not only unattached to results, but unattached also to
\nyour labour. Cease to regard your works as your own; as you have abandoned the
\nfruits of your work, so you must surrender the work also to the Lord of action
\nand sacrifice. Recognise<\/span> that your nature determines
\nyour action; your nature rules the immediate motion of your Swabhava<\/span>
\nand decides the expressive turn and development of your spirit in the paths of
\nthe executive force of Prakriti. Bring in no longer any self-will to confuse
\nthe steps of your mind in following the Godward
\n <\/p>\n

\nPage – 567 <\/span><\/p>\n

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\n

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way. Accept the action proper to
\nyour nature. Make of all you do from the greatest and most unusual effort to
\nthe smallest daily act, make of each act of your mind, each act of your heart,
\neach act of your body, of every inner and outer turn, of every thought and will
\nand feeling, of every step and pause and movement, a sacrifice to the Master of
\nall sacrifice and Tapasya.<\/p>\n

\u00a0<\/span>\u201cNext know that you are an eternal portion of
\nthe Eternal and the powers of your nature are nothing without him, nothing if
\nnot his partial self-expression. It is the Divine Infinite that is being
\nprogressively fulfilled in your nature. It is the supreme power-to-be, it is
\nthe Shakti of the Lord that shapes and takes shape in your swabhava. Give up
\nthen all sense that you are the doer; see the Eternal alone as the doer of the
\naction. Let your natural being be an occasion, an instrument, a channel of
\npower, a means of manifestation. Offer up your will to him and make it one with
\nhis eternal will: surrender all your actions in the silence of your self and
\nspirit to the transcendent Master of your nature. This cannot be really done or
\ndone perfectly so long as there is any ego sense in you or any mental claim or
\nvital clamour. Action done in the least degree for the sake of the ego or
\ntinged with the desire and will of the ego is not a perfect sacrifice. Nor can
\nthis great thing be well and truly done so long as there is inequality anywhere
\nor any stamp of ignorant shrinking and preference. But when there is a perfect
\nequality to all works, results, things and persons, a surrender to the Highest
\nand not to desire or ego, then the divine Will determines without stumbling or
\ndeflection and the divine Power executes freely without any nether interference
\nor perverting reaction all works in the purity and safety of your transmuted
\nnature. To allow your every act to be shaped through you by the divine Will in
\nits immaculate sovereignty is the highest degree of the perfection that comes
\nby doing works in Yoga. That done, your nature will follow its cosmic walk in a
\ncomplete and constant union with the Supreme, express the highest Self, obey
\nthe Ishwara<\/span>.<\/p>\n

\u00a0<\/span>\u201cThis way of divine works is a far better
\nrelease and a more perfect way and solution than the physical renunciation <\/p>\n

\nPage \u2013 568<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

of life and works. A physical
\nabstention is not entirely possible and is not in the measure of its
\npossibility indispensable to the spirit’s freedom; it is besides a dangerous
\nexample, for it exerts a misleading influence on ordinary men. The best, the greatest
\nset the standard which the rest of humanity strive to follow. Then since action
\nis the nature of the embodied spirit, since works are the will of the eternal
\nWorker, the great spirits, the master minds should set this example.
\nWorld-workers should they be, doing all works of the world without reservation,
\nGod-workers free, glad and desireless, liberated souls and natures.<\/p>\n

 <\/p>\n

\u201cThe mind of knowledge and the
\nwill of action are not all; there is within you a heart whose demand is for
\ndelight. Here too in the heart’s power and illumination, in its demand for
\ndelight, for the soul’s satisfaction your nature must be turned, transformed
\nand lifted to one conscious ecstasy with the Divine. The knowledge of the
\nimpersonal self brings its own Ananda; there is a joy of impersonality, a
\nsingleness of joy of the pure spirit. But an integral knowledge brings a
\ngreater triple delight. It opens the gates of the Transcendent’s bliss; it
\nreleases into the limitless delight of a universal impersonality; it discovers
\nthe rapture of all this multitudinous manifestation: for there is a joy of the
\nEternal in Nature. This Ananda in the Jiva, a portion here of the Divine, takes
\nthe form of an ecstasy founded in the Godhead who is his source, in his supreme
\nself, in the Master of his existence. An entire God-love and adoration extends
\nto a love of the world and all its forms and powers and creatures; in all the
\nDivine is seen, is found, is adored, is served or is felt in oneness. Add to
\nknowledge and works this crown of the eternal triune delight; admit this love,
\nlearn this worship; make it one spirit with works and knowledge. That is the
\napex of the perfect perfection. <\/p>\n

\u201cThis Yoga of
\nlove will give you a highest potential force for spiritual largeness and unity
\nand freedom. But it must be a love which is one with God-knowledge. There is a
\ndevotion <\/p>\n

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\n

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which seeks God in suffering for
\nconsolation and succour and deliverance; there is a devotion which seeks him
\nfor his gifts, for divine aid and protection and as a fountain of the satisfaction
\nof desire; there is a devotion that, still ignorant, turns to him for light and
\nknowledge. And so long as one is limited to these forms, there may persist even
\nin their highest and noblest Godward turn a working of the three gunas<\/span>. But when the God-lover is also the God-knower, the
\nlover becomes one self with the Beloved; for he is the chosen of the Most High
\nand the elect of the Spirit. Develop in yourself this God-engrossed love; the
\nheart spiritualised and lifted beyond the limitations of its lower nature will
\nreveal to you most intimately the secrets of God’s immeasurable being, bring
\ninto you the whole touch and influx and glory of his divine Power and open to
\nyou the mysteries of an eternal rapture. It is perfect love that is the key to
\na perfect knowledge. <\/p>\n

\u201cThis integral God-love demands
\ntoo an integral work for the sake of the Divine in yourself and in all
\ncreatures. The ordinary man does works in obedience to some desire sinful or
\nvirtuous, some vital impulse low or high, some mental choice common or exalted
\nor from some mixed mind and life motive. But the work done by you must be free
\nand desireless; work done without desire creates no reaction and imposes no
\nbondage. Done in a perfect equality and an unmoved calm and peace, but without
\nany divine passion, it is at first the fine yoke of a spiritual obligation, kartavyam<\/i><\/span> karma<\/i>, then the uplifting of a divine
\nsacrifice; at its highest it can be the expression of a calm and glad
\nacquiescence in active oneness. The oneness in love will do much more: it will
\nreplace the first impassive calm by a strong and deep rapture, not the petty ardour<\/span> of egoistic desire but the ocean of an infinite Ananda<\/span>. It will bring the moving sense and the pure and
\ndivine passion of the presence of the Beloved into your works; there will be an
\ninsistent joy of labour for God in yourself and for God in all beings. Love is
\nthe crown of works and the crown of knowledge.<\/p>\n

\u00a0<\/span>\u201cThis love that is knowledge, this love that
\ncan be the deep heart of your action, will be your most effective force for an
\nutter consecration and complete perfection. An integral <\/p>\n

\nPage \u2013 570<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

union of the individual’s being
\nwith the Divine Being is the condition of a perfect spiritual life. Turn then
\naltogether towards the Divine; make one with him by knowledge, love and works
\nall your nature. Turn utterly towards him and give up ungrudgingly into his
\nhands your mind and your heart and your will, all your consciousness and even
\nyour very senses and body. Let your consciousness be sovereignly moulded by him
\ninto a flawless mould of his divine consciousness. Let your heart become a
\nlucid or flaming heart of the Divine. Let your will be an impeccable action of
\nhis will. Let your very sense and body be the rapturous sensation and body of
\nthe Divine. Adore and sacrifice to him with all you are; remember him in every
\nthought and feeling, every impulsion and act. Persevere until all these things
\nare wholly his and he has taken up even in most common and outward things as in
\nthe inmost sacred chamber of your spirit his constant transmuting presence.\u00a0\u00a0\u00a0<\/span><\/p>\n

             \u201cThis triune way
\nis the means by which you can rise entirely out of your lower into your supreme
\nspiritual nature. That is the hidden superconscient nature in which the Jiva, a
\nportion of the high Infinite and Divine and intimately one in law of being with
\nhim, dwells in his Truth and not any longer in an externalised Maya. This
\nperfection, this unity can be enjoyed in its own native status, aloof in a
\nsupreme supracosmic existence: but here also you may and should realise it,
\nhere in the human body and physical world. It is not enough for this end to be
\ncalm, inactive and free from the gunas<\/span> in the inner
\nself and to watch and allow indifferently their mechanical action in the outer
\nmembers. For the active nature as well as the self has to be given to the
\nDivine and to become divine. All that you are must grow into one law of being
\nwith the Purushottama<\/span>, sādharmya<\/i><\/span>; all must be
\nchanged into my conscious spiritual becoming, mad-bhāva<\/span><\/i>. A completest<\/span>
\nsurrender must be there. Take refuge with Me in all the many ways and along all
\nthe living lines of your nature; for that alone will bring about this great
\nchange and perfection. <\/p>\n

\nPage \u2013 571<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

            \u201cThis high consummation of the
\nYoga will at once solve or rather it will wholly remove and destroy at its
\nroots the problem of action. Human action is a thing full of difficulties and
\nperplexities, tangled and confused like a forest with a few more or less
\nobscure paths cut into it rather than through it; but all this difficulty and
\nentanglement arises from the single fact that man lives imprisoned in the
\nignorance of his mental, vital and physical nature. He is compelled by its
\nqualities and yet afflicted with responsibility in his will because something
\nin him feels that he is a soul who ought to be what now he is not at all or
\nvery little, master and ruler of his nature. All his laws of living, all his Dharmas
\nmust be under these conditions imperfect, temporary and provisional and at best
\nonly partly right or true. His imperfections can cease only when he knows himself,
\nknows the real nature of the world in which he lives and, most of all, knows
\nthe Eternal from whom he comes and in whom and by whom he exists. When he has
\nonce achieved a true consciousness and knowledge, there is no longer any problem;
\nfor then he acts freely out of himself and lives spontaneously in accordance
\nwith the truth of his spirit and his highest nature. At its fullest, at the
\nhighest height of this knowledge it is not he who acts but the Divine, the One
\neternal and infinite who acts in him and through him in his liberated wisdom
\nand power and perfection.<\/p>\n

\u00a0<\/span>\u201cMan in his natural being is a sattwic, rajasic
\nand tamasic creature of Nature. According as one or other of her qualities predominates
\nin him, he makes and follows this or that law of\u00a0 <\/span>his life and action . His tamasic, material,
\nsensational mind subject to inertia\u00a0 <\/span>and
\nfear and ignorance either obeys partly the compulsion of its environment and
\npartly the spasmodic impulses of its desires or finds a protection\u00a0 <\/span>in the routine following of a dull customary
\nintelligence. The\u00a0 <\/span>rajasic mind of desire
\nstruggles with the world in\u00a0 <\/span>which it
\nlives and tries to\u00a0 <\/span>possess always
\nnew\u00a0 <\/span>things, to command, battle, conquer,
\ncreate. destroy accumulate, Always\u00a0 <\/span>it
\ngoes forward tossed\u00a0 <\/span>between success and
\nfailure, joy and sorrow, exultation or despair, But in all, whatever law it may
\nseem to admit, it follows really only the law of the lower self and ego, the
\nrestless, untired, <\/p>\n

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\n

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self-devouring and all-devouring
\nmind of the Asuric and Rakshasic nature. The sattwic intelligence surmounts
\npartly this state, sees that a better law than that of desire and ego must be
\nfollowed and erects and imposes on itself a social, an ethical, a religious
\nrule, a Dharma, a Shastra. This is as high as the ordinary mind of man can go,
\nto erect an ideal or practical rule for the guidance of the mind and will and
\nas faithfully as possible observe it in life and conduct. This sattwic mind
\nmust be developed to its highest point where it succeeds in putting away the
\nmixture of ego motive altogether and observes the Dharma for its own sake as an
\nimpersonal social, ethical or religious ideal, the thing disinterestedly to be
\ndone solely because it is right, kartavyam<\/span> karma.<\/i><\/p>\n

\u00a0<\/span>\u201cThe real truth of all this action of Prakriti
\nis, however, less outwardly mental and more inwardly subjective. It is this that
\nman is an embodied soul involved in material and mental nature, and he follows
\nin it a progressive law of his development determined by an inner law of his
\nbeing; his cast of spirit makes out his cast of mind and life, his swabhava. Each
\nman has a Swadharma, a law of his inner being which he must observe, find out
\nand follow. The action determined by his inner nature, that is his real Dharma.
\nTo follow it is the true law of his development; to deviate from it is to bring
\nin confusion, retardation and error. That social, ethical, religious or other
\nlaw and ideal is best for him always which helps him to observe and follow out
\nhis Swadharma<\/p>\n

. \u201cAll this
\naction however is even at its best subject to the ignorance of the mind and the
\nplay of the Gunas<\/span>. It is only when the soul of man
\nfinds itself that he can overpass and erase from his consciousness the
\nignorance and the confusion of the Gunas<\/span>. It is true
\nthat even when you have found yourself and live in your self, your nature will
\nstill continue on its old lines and act for a time according to its inferior
\nmodes. But now you can follow that action with a perfect self-knowledge and can
\nmake of it a sacrifice to the Master of your existence. Follow then the law of
\nyour Swadharma<\/span>, do the action that is demanded by
\nyour Swabhava<\/span> whatever it may be. Reject all motive
\nof egoism, all initiation by self-will, all rule of desire, until you<\/p>\n

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<\/p>\n
\n

<\/span><\/div>\n

can make the complete surrender
\nof all the ways of your being to the Supreme.<\/p>\n

\u00a0<\/span>\u201cAnd when you are once able to do that
\nsincerely, that will be the moment to renounce the initiation of your acts without
\nexception into the hands of the supreme Godhead within you. Then you will be
\nreleased from all laws of conduct, liberated from all Dharmas. The Divine Power
\nand Presence within you will free you from sin and evil and lift you far above human
\nstandards of virtue. For you will live and act in the absolute and spontaneous
\nright and purity of the spiritual being and the immaculate force of the divine
\nnature. The Divine and not you will enact his own will and works through you,
\nnot for your lower personal pleasure and desire, but for the world-purpose and
\nfor your divine good and the manifest or secret good of all. Inundated with
\nlight, you will see the form of the Godhead in the world and in the works of
\nTime, know his purpose and hear his command. Your nature will receive as an
\ninstrument his will only whatever it may be and do it without question, because
\nthere will come with each initiation of your acts from above and within you an
\nimperative knowledge and an illumined assent to the divine wisdom and its
\nsignificance. The battle will be his, his the victory, his the empire. <\/p>\n

\u201cThis will be
\nyour perfection in the world and the body, and beyond these worlds of temporal
\nbirth the supreme eternal superconsciousness will be yours and you will dwell
\nfor ever in the highest status of the Supreme Spirit. The cycles of incarnation
\nand the fear of mortality will not distress you; for here in life you will have
\naccomplished the expression of the Godhead, and your soul, even though it has
\ndescended into mind and body, will already be living in the vast eternity of
\nthe Spirit.<\/p>\n

\u201cThis then is
\nthe supreme movement, this complete surrender of your whole self and nature,
\nthis abandonment of all Dharmas<\/span> to the Divine who is
\nyour highest Self, this absolute aspiration of all your members to the supreme
\nspiritual nature. If you can once achieve it, whether at the outset or much
\nlater on the way, then whatever you are or were in your outward nature, your
\nway is sure and your perfection inevitable. A supreme Presence within you will
\ntake up your Yoga and <\/p>\n

\nPage \u2013 574<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

carry it swiftly along the lines
\nof your Swabhava<\/span> to its consummate completion. And
\nafterwards whatever your way of life and mode of action, you will be
\nconsciously living, acting and moving in him and the Divine Power will act
\nthrough you in your every inner and outer motion. This is the supreme way
\nbecause it is the highest secret and mystery and yet an inner movement
\nprogressively realisable by all. This is the deepest and most intimate truth of
\nyour real, your spiritual existence.\u201d<\/p>\n

 THE END<\/b><\/p>\n

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TWENTY FOUR The Message of the Gita   \u201cTHE secret of action,\u201d so we might summarise the message of the Gita, the word of its…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[31],"tags":[],"class_list":["post-1372","post","type-post","status-publish","format-standard","hentry","category-13-essays-on-the-gita-volume-13","wpcat-31-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1372","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=1372"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1372\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=1372"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=1372"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=1372"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}