{"id":1373,"date":"2013-07-13T01:34:23","date_gmt":"2013-07-13T01:34:23","guid":{"rendered":"http:\/\/localhost\/?p=1373"},"modified":"2013-07-13T01:34:23","modified_gmt":"2013-07-13T01:34:23","slug":"20-the-divine-worker-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\/20-the-divine-worker-vol-13-essays-on-the-gita-volume-13","title":{"rendered":"-20_The Divine Worker.htm"},"content":{"rendered":"\n\n
\n
\n


\nEIGHTEEN<\/font><\/span><\/p>\n

\nThe Divine Worker<\/font><\/b><\/span><\/p>\n

 \n<\/p>\n

\nT<\/font><\/b>O
\nATTAIN<\/font> to the divine birth, \u2013 a divinising new birth of the soul into a higher
\nconsciousness, \u2013 and to do divine works both as a means towards that before it
\nis attained and as an expression of it after it is attained, is then all the
\nKarmayoga of the Gita. The Gita does not try to define works by any outward
\nsigns through which it can be recognisable to an external gaze, measurable by
\nthe criticism of the world; it deliberately renounces even the ordinary ethical
\ndistinctions by which men seek to guide themselves in the light of the human
\nreason. The signs by which it distinguishes divine works are all profoundly intimate
\nand subjective; the stamp by which they are known is invisible, spiritual,
\nsupra-ethical. <\/p>\n

They are
\nrecognisable only by the light of the soul from which they come. For, it says,
\n\u201cwhat is action and what is inaction, as to this even the sages are perplexed
\nand deluded,\u201d because, judging by practical, social, ethical, intellectual standards,
\nthey discriminate by accidentals and do not go to the root of the matter; \u201cI
\nwill declare to thee that action by the knowledge of which thou shalt be
\nreleased from all ills. One has to understand about action as well as to
\nunderstand about wrong action and about inaction one has to understand; thick
\nand tangled is the way of works.\u201d Action in the world is like a deep forest, gahana<\/i>, through which man goes stumbling
\nas best he can, by the light of the ideas of his time, the standards of his
\npersonality, his environment, or rather of many times, many personalities,
\nlayers of thought and ethics from many social stages all inextricably confused
\ntogether, temporal and conventional amidst all their claim to absoluteness and
\nimmutable truth, empirical and irrational in spite of their aping of right
\nreason. And finally the sage seeking in the midst of it all a highest foundation
\nof fixed law and an original truth finds himself obliged to raise
\n <\/p>\n

\nPage 168<\/span><\/p>\n

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 the last supreme question,
\nwhether all action and life itself are not a delusion and a snare and whether
\ncessation from action, akarma<\/i>, is not
\nthe last resort of the tired and disillusioned human soul. But, says Krishna,
\nin this matter even the sages are perplexed and deluded. For by action, by
\nworks, not by inaction comes the knowledge and the release. <\/p>\n

What then is the
\nsolution? what is that type of works by which we shall be released from the
\nills of life, from this doubt, this error, this grief, from this mixed, impure
\nand baffling result even of our purest and best-intentioned acts, from these million
\nforms of evil and suffering? No outward distinctions need be made, is the
\nreply; no work the world needs, be shunned; no limit or hedge set round our
\nhuman activities; on the contrary, all actions should be done, but from a soul
\nin Yoga with the Divine, yuktah<\/i>
\nkrtsnakarmakrt<\/i>. Akarma<\/i>, cessation from action is not the
\nway; the man who has attained to the insight of the highest reason, perceives
\nthat such inaction is itself a constant action, a state subject to the workings
\nof Nature and her qualities. The mind that takes refuge in physical inactivity,
\nis still under the delusion that it and not Nature is the doer of works; it has
\nmistaken inertia for liberation; it does not see that even in what seems
\nabsolute inertia greater than that of the stone or clod, Nature is at work,
\nkeeps unimpaired her hold. On the contrary in the full flood of action the soul
\nis free from its works, is not the doer, not bound by what is done, and he who
\nlives in the freedom of the soul, not in the bondage of the modes of Nature,
\nalone has release from works. This is what the Gita clearly means when it says
\nthat he who in action can see inaction and can see action still continuing in
\ncessation from works, is the man of true reason and discernment among men. This
\nsaying hinges upon the Sankhya distinction between Purusha and Prakriti,
\nbetween the free inactive soul, eternally calm, pure and unmoved in the midst
\nof works, and ever active Nature operative as much in inertia and cessation as
\nin the overt turmoil of her visible hurry of labour. This is the knowledge
\nwhich the highest effort of the discriminating reason, the buddhi<\/i>, gives to us, and therefore whoever possesses it is the
\ntruly rational and discerning man, sa
\nbuddhimān manusyesu<\/i>, \u2013 not the perplexed thinker <\/p>\n

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 who judges life and works by the
\nexternal, uncertain and impermanent distinctions of the lower reason. Therefore
\nthe liberated man is not afraid of action, he is a large and universal doer of
\nall works, krtsna-karmakrt<\/i>;
\nnot as others do them in subjection to Nature, but poised in the silent calm of
\nthe soul, tranquilly in Yoga with the Divine. The Divine is the lord of his
\nworks, he is only their channel through the instrumentality of his nature
\nconscious of and subject to her Lord. By the flaming intensity and purity of
\nthis knowledge all his works are burned up as in a fire and his mind remains
\nwithout any stain or disfiguring mark from them, calm, silent, unperturbed,
\nwhite and clean and pure. To do all in this liberating knowledge, without the
\npersonal egoism of the doer, is the first sign of the divine worker.<\/p>\n

The second sign
\nis freedom from desire; for where there is not the personal egoism of the doer,
\ndesire becomes impossible; it is starved out, sinks for want of a support, dies
\nof inanition. Outwardly the liberated man seems to undertake works of all kinds
\nlike other men, on a larger scale perhaps with a more powerful will and
\ndriving-force, for the might of the divine will works in his active nature; but
\nfrom all his inceptions and undertakings the inferior concept and nether will
\nof desire is entirely banished, sarve samārambhāh
\nkāmasankalpavarjitāh<\/i>. He has abandoned all attachment to
\nthe fruits of his works, and where one does not work for the fruit, but solely
\nas an impersonal instrument of the Master of works, desire can find no place, \u2013
\nnot even the desire to serve successfully, for the fruit is the Lord’s and
\ndetermined by him and not by the personal will and effort, or to serve with
\ncredit and to the Master’s satisfaction, for the real doer is the Lord himself
\nand all glory belongs to a form of his Shakti missioned in the nature and not
\nto the limited human personality. The human mind and soul of the liberated man
\ndoes nothing, na ki\u00f1cit karoti<\/i>; even
\nthough through his nature he engages in action, it is the Nature, the executive
\nShakti, it is the conscious Goddess governed by the divine Inhabitant who does
\nthe work. <\/p>\n

It does not
\nfollow that the work is not to be done perfectly, with success, with a right
\nadaptation of means to ends: on the contrary a perfect working is easier to
\naction done tranquilly <\/p>\n

\nPage 170<\/span><\/p>\n

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\n

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 in Yoga than to action done in
\nthe blindness of hopes and fears, lamed by the judgments of the stumbling
\nreason, running about amidst the eager trepidations of the hasty human will:
\nYoga, says the Gita elsewhere, is the true skill in works, yogah karmasu kauśalam<\/i>. But all this is done
\nimpersonally by the action of a great universal light and power operating
\nthrough the individual nature. The Karmayogin knows that the power given to him
\nwill be adapted to the fruit decreed, the divine thought behind the work
\nequated with the work he has to do, the will in him, \u2013 which will not be wish
\nor desire, but an impersonal drive of conscious power directed towards an aim
\nnot his own, \u2013 subtly regulated in its energy and direction by the divine
\nwisdom. The result may be success, as the ordinary mind understands it, or it
\nmay seem to that mind to be defeat and failure; but to him it is always the
\nsuccess intended, not by him, but by the all-wise manipulator of action and
\nresult, because he does not seek for victory, but only for the fulfilment of
\nthe divine will and wisdom which works out its ends through apparent failure as
\nwell as and often with greater force than through apparent triumph. Arjuna, bidden
\nto fight, is assured of victory; but even if certain defeat were before him, he
\nmust still fight because that is the present work assigned to him as his
\nimmediate share in the great sum of energies by which the divine will is surely
\naccomplished. <\/p>\n

The liberated
\nman has no personal hopes; he does not seize on things as his personal
\npossessions; he receives what the divine Will brings him, covets nothing, is
\njealous of none: what comes to him he takes without repulsion and without attachment;
\nwhat goes from him he allows to depart into the whirl of things without
\nrepining or grief or sense of loss. His heart and self are under perfect
\ncontrol; they are free from reaction and passion, they make no turbulent
\nresponse to the touches of outward things. His action is indeed a purely
\nphysical action, śārīram<\/i>
\nkevalam<\/i> karma; for all else comes
\nfrom above, is not generated on the human plane, is only a reflection of the
\nwill, knowledge, joy of the divine Purushottama. Therefore he does not by a
\nstress on doing and its objects bring about in his mind and heart any of those
\nreactions which we call passion and sin. For sin consists not at all in the
\noutward deed, but in an impure <\/p>\n

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 reaction of the personal will,
\nmind and heart which accompanies it or causes it; the impersonal, the spiritual
\nis always pure, apāpaviddham<\/i>,
\nand gives to all that it does its own inalienable purity. This spiritual
\nimpersonality is a third sign of the divine worker. All human souls, indeed,
\nwho have attained to a certain greatness and largeness are conscious of an
\nimpersonal Force or Love or Will and Knowledge working through them, but they
\nare not free from egoistic reactions, sometimes violent enough, of their human
\npersonality. But this freedom the liberated soul has attained; for he has cast
\nhis personality into the impersonal, where it is no longer his, but is taken up
\nby the divine Person, the Purushottama, who uses all finite qualities
\ninfinitely and freely and is bound by none. He has become a soul and ceased to
\nbe a sum of natural qualities; and such appearance of personality as remains
\nfor the operations of Nature, is something unbound, large, flexible, universal;
\nit is a free mould for the Infinite, it is a living mask of the Purushottama. <\/p>\n

The result of
\nthis knowledge, this desirelessness and this impersonality is a perfect equality
\nin the soul and the nature. Equality is the fourth sign of the divine worker.
\nHe has, says the Gita, passed beyond the dualities; he is dvandvātīta<\/i>. We have seen that he regards with equal
\neyes, without any disturbance of feeling, failure and success, victory and
\ndefeat; but not only these, all dualities are in him surpassed and reconciled.
\nThe outward distinctions by which men determine their psychological attitude
\ntowards the happenings of the world, have for him only a subordinate and
\ninstrumental meaning. He does not ignore them, but he is above them. Good
\nhappening and evil happening, so all-important to the human soul subject to
\ndesire, are to the desireless divine soul equally welcome since by their
\nmingled strand are worked out the developing forms of the eternal good. He
\ncannot be defeated, since all for him is moving towards the divine victory in
\nthe Kurukshetra of Nature, dharmaksetre
\nkuruksetre<\/i>, the field of doings which is the field of the evolving
\nDharma, and every turn of the conflict has been designed and mapped by the
\nforeseeing eye of the Master of the battle, the Lord of works and Guide of the
\ndharma. Honour and dishonour from men cannot move him, nor their praise nor
\ntheir blame; <\/p>\n

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for he has a greater clear-seeing
\njudge and another standard for his action, and his motive admits no dependence
\nupon worldly rewards. Arjuna the Kshatriya prizes naturally honour and
\nreputation and is right in shunning disgrace and the name of coward as worse
\nthan death; for to maintain the point of honour and the standard of courage in the
\nworld is part of his dharma: but Arjuna the liberated soul need care for none
\nof these things, he has only to know the kartavyam
\nkarma<\/i>, the work which the supreme Self demands from him, and to do that and
\nleave the result to the Lord of his actions. He has passed even beyond that
\ndistinction of sin and virtue which is so all-important to the human soul while
\nit is struggling to minimise the hold of its egoism and lighten the heavy and
\nviolent yoke of its passions, \u2013 the liberated has risen above these struggles
\nand is seated firmly in the purity of the witnessing and enlightened soul. Sin
\nhas fallen away from him, and not a virtue acquired and increased by good
\naction and impaired or lost by evil action, but the inalienable and unalterable
\npurity of a divine and selfless nature is the peak to which he has climbed and
\nthe seat upon which he is founded. There the sense of sin and the sense of
\nvirtue have no starting-point or applicability. <\/p>\n

Arjuna, still in
\nthe ignorance, may feel in his heart the call of right and justice and may
\nargue in his mind that abstention from battle would be a sin entailing responsibility
\nfor all the suffering that injustice and oppression and the evil karma of the triumph
\nof wrong bring upon men and nations, or he may feel in his heart the recoil
\nfrom violence and slaughter and argue in his mind that all shedding of blood is
\na sin which nothing can justify. Both of these attitudes would appeal with
\nequal right to virtue and reason and it would depend upon the man, the
\ncircumstances and the time which of these might prevail in his mind or before
\nthe eyes of the world. Or he might simply feel constrained by his heart and his
\nhonour to support his friends against his enemies, the cause of the good and
\njust against the cause of the evil and oppressive. The liberated soul looks
\nbeyond these conflicting standards; he sees simply what the supreme Self
\ndemands from him as needful for the maintenance or for the bringing forward of
\nthe evolving Dharma. He has no personal <\/p>\n

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 ends to serve, no personal loves
\nand hatreds to satisfy, no rigidly fixed standard of action which opposes its
\nrock-line to the flexible advancing march of the progress of the human race or
\nstands up defiant against the call of the Infinite. He has no personal enemies
\nto be conquered or slain, but sees only men who have been brought up against
\nhim by circumstances and the will in things to help by their opposition the
\nmarch of destiny. Against them he can have no wrath or hatred; for wrath and
\nhatred are foreign to the divine nature. The Asura’s desire to break and slay
\nwhat opposes him, the Rakshasa’s grim lust of slaughter are impossible to his
\ncalm and peace and his all-embracing sympathy and understanding. He has no wish
\nto injure, but on the contrary a universal friendliness and compassion, maitrah karuna eva<\/i> ca:
\nbut this compassion is that of a divine soul overlooking men, embracing all
\nother souls in himself, not the shrinking of the heart and the nerves and the
\nflesh which is the ordinary human form of pity: nor does he attach a supreme importance
\nto the life of the body, but looks beyond to the life of the soul and attaches
\nto the other only an instrumental value. He will not hasten to slaughter and
\nstrife, but if war comes in the wave of the Dharma, he will accept it with a
\nlarge equality and a perfect understanding and sympathy for those whose power and
\npleasure of domination he has to break and whose joy of triumphant life he has
\nto destroy. <\/p>\n

For
\nin all he sees two things, the Divine inhabiting every being equally, the
\nvarying manifestation unequal only in its temporary circumstances. In the
\nanimal and man, in the dog, the unclean outcaste and the learned and virtuous
\nBrahmin, in the saint and the sinner, in the indifferent and the friendly and
\nthe hostile, in those who love him and benefit and those who hate him and
\nafflict, he sees himself, he sees God and has at heart for all the same equal
\nkindliness, the same divine affection. Circumstances may determine the outward
\nclasp or the outward conflict, but can never affect his equal eye, his open
\nheart, his inner embrace of all. And in all his actions there will be the same
\nprinciple of soul, a perfect equality, and the same principle of work, the will
\nof the Divine in him active for the need of the race in its gradually
\ndeveloping advance towards the Godhead.
\n <\/p>\n

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\n

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 Again, the sign
\nof the divine worker is that which is central to the divine consciousness
\nitself, a perfect inner joy and peace which depends upon nothing in the world
\nfor its source or its continuance; it is innate, it is the very stuff of the
\nsoul’s consciousness, it is the very nature of divine being. The ordinary man
\ndepends upon outward things for his happiness; therefore he has desire;
\ntherefore he has anger and passion, pleasure and pain, joy and grief; therefore
\nhe measures all things in the balance of good fortune and evil fortune. None of
\nthese things can affect the divine soul; it is ever satisfied without any kind
\nof dependence, nityatrpto nirāśrayah<\/i>;
\nfor its delight, its divine ease, its happiness, its glad light are eternal
\nwithin, ingrained in itself, ātmaratih<\/i>,
\nantahsukho’ ntarārāmas
\ntathāntarjyotir eva yah<\/i>. What joy it takes in outward things
\nis not for their sake, not for things which it seeks in them and can miss, but
\nfor the self in them, for their expression of the Divine, for that which is
\neternal in them and which it cannot miss. It is without attachment to their
\noutward touches, but finds everywhere the same joy that it finds in itself,
\nbecause its self is theirs, has become one self with the self of all beings,
\nbecause it is united with the one and equal Brahman in them through all their
\ndifferences, brahmayogayuktātmā<\/i>,
\nsarvabhūtātmabhūtātmā<\/i>.
\nIt does not rejoice in the touches of the pleasant or feel anguish in the touches
\nof the unpleasant; neither the wounds of things, nor the wounds of friends, nor
\nthe wounds of enemies can disturb the firmness of its outgazing mind or
\nbewilder its receiving heart; this soul is in its nature, as the Upanishad puts
\nit, avranam<\/i>, without wound or
\nscar. In all things it has the same imperishable Ananda, sukham aksayam aśnute<\/i>. <\/p>\n

That equality,
\nimpersonality, peace, joy, freedom do not depend on so outward a thing as doing
\nor not doing works. The Gita insists repeatedly on the difference between the
\ninward and the outward renunciation, tyāga<\/i>
\nand sannyāsa<\/i>. The latter, it
\nsays, is valueless without the former, hardly possible even to attain without
\nit, and unnecessary when there is the inward freedom. In fact tyāga<\/i> itself is the real and
\nsufficient Sannyasa. \u201cHe should be known as the eternal Sannyasin who neither
\nhates nor desires; free from the dualities he is happily and easily <\/span><\/p>\n

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released from all bondage.\u201d The
\npainful process of outward Sannyasa, duhkham
\nāptum<\/i>, is an unnecessary process. It is perfectly true that all
\nactions, as well as the fruit of action, have to be given up, to be renounced,
\nbut inwardly, not outwardly, not into the inertia of Nature, but to the Lord in
\nsacrifice, into the calm and joy of the Impersonal from whom all action
\nproceeds without disturbing his peace. The true Sannyasa of action is the
\nreposing of all works on the Brahman. \u201cHe who, having abandoned attachment,
\nacts reposing (or founding) his works on the Brahman, brahmanyādhāya<\/i> karmāni<\/i>, is not stained by sin even as water clings
\nnot to the lotus-leaf.\u201d Therefore the Yogins first \u201cdo works with the body,
\nmind, understanding, or even merely with the organs of action, abandoning
\nattachment, for self-purification, sangam<\/i>
\ntyaktvātmaśuddhaye<\/i>. By
\nabandoning attachment to the fruits of works the soul in union with Brahman
\nattains to peace of rapt foundation in Brahman, but the soul not in union is
\nattached to the fruit and bound by the action of desire.\u201d The foundation, the
\npurity, the peace once attained, the embodied soul perfectly controlling its
\nnature, having renounced all its actions by the mind, inwardly, not outwardly,
\n\u201csits in its nine-gated city neither doing nor causing to be done.\u201d For this
\nsoul is the one impersonal Soul in all, the all-pervading Lord, prabhu<\/i>, vibhu<\/i>, who, as the impersonal, neither creates the works of the
\nworld, nor the mind’s idea of being the doer, na kartrtvam na karmāni<\/i>, nor the coupling of
\nworks to their fruits, the chain of cause and effect. All that is worked out by
\nthe Nature in the man, svabhāva<\/i>,
\nhis principle of self-becoming, as the word literally means. The all-pervading
\nImpersonal accepts neither the sin nor the virtue of any: these are things
\ncreated by the ignorance in the creature, by his egoism of the doer, by his
\nignorance of his highest self, by his involution in the operations of Nature,
\nand when the self-knowledge within him is released from this dark envelope,
\nthat knowledge lights up like a sun the real self within him; he knows himself
\nthen to be the soul supreme above the instruments of Nature. Pure, infinite,
\ninviolable, immutable, he is no longer affected; no longer does he imagine himself
\nto be modified by her workings. By complete identification with the Impersonal
\nhe can, too, release himself <\/p>\n

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 from the necessity of returning
\nby birth into her movement. <\/p>\n

And yet this
\nliberation does not at all prevent him from acting. Only, he knows that it is
\nnot he who is active, but the modes, the qualities of Nature, her triple Gunas.
\n\u201cThe man who knows the principles of things thinks, his mind in Yoga (with the
\ninactive Impersonal), `I am doing nothing’; when he sees, hears, touches,
\nsmells, eats, moves, sleeps, breathes, speaks, takes, ejects, opens his eyes or
\ncloses them, he holds that it is only the senses acting upon the objects of the
\nsenses.\u201d He himself, safe in the immutable, unmodified soul, is beyond the grip
\nof the three gunas, trigunātīta<\/i>;
\nhe is neither sattwic, rajasic nor tamasic; he sees with a clear untroubled
\nspirit the alternations of the natural modes and qualities in his action, their
\nrhythmic play of light and happiness, activity and force, rest and inertia.
\nThis superiority of the calm soul observing its action but not involved in it,
\nthis traigunātītya<\/i>,
\nis also a high sign of the divine worker. By itself the idea might lead to a doctrine
\nof the mechanical determinism of Nature and the perfect aloofness and
\nirresponsibility of the soul; but the Gita effectively avoids this fault of an
\ninsufficient thought by its illumining supertheistic idea of the Purushottama.
\nIt makes it clear that it is not in the end Nature which mechanically
\ndetermines its own action; it is the will of the Supreme which inspires her; he
\nwho has already slain the Dhritarashtrians, he of whom Arjuna is only the human
\ninstrument, a universal Soul, a transcendent Godhead is the master of her
\nlabour. The reposing of works in the Impersonal is a means of getting rid of
\nthe personal egoism of the doer, but the end is to give up all our actions to
\nthat great Lord of all, sarvabhūtamaheśvara<\/i>.
\n\u201cWith a consciousness identified with the Self, renouncing all thy actions into
\nMe, mayi sarvāni karmān
\nsamnyasyādhyātmacetasā<\/i>, freed from personal hopes and
\ndesires, from the thought of `I’ and `mine’, delivered from the fever of the
\nsoul, fight,\u201d work, do my will in the world. The Divine motives, inspires,
\ndetermines the entire action; the human soul impersonal in the Brahman is the
\npure and silent channel of his power; that power in the Nature executes the
\ndivine movement. Such only are the works of the liberated soul, muktasya karma<\/i>, for in nothing does he
\nact from a personal inception; such are <\/p>\n

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the actions of the accomplished
\nKarmayogin. They rise from a free spirit and disappear without modifying it,
\nlike waves that rise and disappear on the surface of conscious, immutable
\ndepths. Gata-sangasya muktasya j\u00f1ānāvasthita-cetasah,
\nyaj\u00f1āyācaratah karma samagram pravilīyate.<\/i> <\/p>\n

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EIGHTEEN The Divine Worker   TO ATTAIN to the divine birth, \u2013 a divinising new birth of the soul into a higher consciousness, \u2013 and…<\/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-1373","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\/1373","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=1373"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1373\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=1373"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=1373"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=1373"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}