{"id":1378,"date":"2013-07-13T01:34:25","date_gmt":"2013-07-13T01:34:25","guid":{"rendered":"http:\/\/localhost\/?p=1378"},"modified":"2013-07-13T01:34:25","modified_gmt":"2013-07-13T01:34:25","slug":"26-the-gist-of-the-karmayoga-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\/26-the-gist-of-the-karmayoga-vol-13-essays-on-the-gita-volume-13","title":{"rendered":"-26_The Gist of the Karmayoga.htm"},"content":{"rendered":"\n\n
\n
\n

\n
\nTWENTY FOUR<\/font><\/span><\/span><\/p>\n

\nThe Gist of the Karmayoga<\/font><\/b><\/span><\/p>\n

 \n<\/p>\n

\nT<\/font><\/span><\/b>HE<\/font> first six chapters of the Gita form a sort of
\npreliminary block of the teaching; all the rest, all the other twelve chapters
\nare the working out of certain unfinished figures in this block which here are
\nseen only as hints behind the large-size execution of the main motives, yet are
\nin themselves of capital importance and are therefore reserved for a yet larger
\ntreatment on the other two faces of the work. If the Gita were not a great
\nwritten Scripture which must be carried to its end, if it were actually a
\ndiscourse by a living teacher to a disciple which could be resumed in good
\ntime, when the disciple was ready for farther truth, one could conceive of his
\nstopping here at the end of the sixth chapter and saying, \u201cWork this out first,
\nthere is plenty for you to do to realise it and you have the largest possible
\nbasis; as difficulties arise, they will solve themselves or I will solve them
\nfor you. But at present live out what I have told you; work in this spirit.\u201d
\nTrue, there are many things here which cannot be properly understood except in
\nthe light thrown on them by what is to come after. In order to clear up
\nimmediate difficulties and obviate possible misunderstandings, I have had
\nmyself to anticipate a good deal, to bring in repeatedly, for example, the idea
\nof the Purushottama, for without that it would have been impossible to clear up
\ncertain obscurities about the Self and action and the Lord of action, which the
\nGita deliberately accepts so that it may not disturb the firmness of the first
\nsteps by reaching out prematurely to things too great as yet for the mind of
\nthe human disciple. <\/p>\n

Arjuna, himself,
\nif the Teacher were to break off his discourse here, might well object: \u201cYou
\nhave spoken much of the destruction of desire and attachment, of equality, of
\nthe conquest of the senses and the stilling of the mind, of passionless and
\nimpersonal action, of the sacrifice of works, of the inner as <\/p>\n

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preferable to the outer
\nrenunciation, and these things I understand intellectually, however difficult
\nthey may appear to me in\u00a0 <\/span>practice. But
\nyou have also spoken of rising above the gunas, while yet one remains in
\naction, and you have not told me how the gunas work, and unless I know that, it
\nwill be difficult for me to detect and rise above them. Besides, you have
\nspoken of bhakti as the greatest element in Yoga, yet you have talked much of
\nworks and knowledge, but very little or nothing of bhakti. And to whom is
\nbhakti, this greatest thing, to be offered? Not to the still impersonal Self,
\ncertainly, but to you, the Lord. Tell me, then, what you are, who, as bhakti is
\ngreater even than this self-knowledge, are greater than the immutable Self,
\nwhich is yet itself greater than mutable Nature and the world of action, even
\nas knowledge is greater than works. What is the relation between these three
\nthings? between works and knowledge and divine love? between the soul in Nature
\nand the immutable Self and that which is at once the changeless Self of all and
\nthe Master of knowledge and love and works, the supreme Divinity who is here
\nwith me in this great battle and massacre, my charioteer in the chariot of this
\nfierce and terrible action?\u201d It is to answer these questions that the rest of
\nthe Gita is written, and in a complete intellectual solution they have indeed
\nto be taken up without delay and resolved. But in actual sādhanā<\/i> one has to advance from stage to stage, leaving
\nmany things, indeed the greatest things to arise subsequently and solve
\nthemselves fully by the light of the advance we have made in spiritual
\nexperience. The Gita follows to a certain extent this curve of experience and
\nputs first a sort of large preliminary basis of works and knowledge which
\ncontains an element leading up to bhakti and to a greater knowledge, but not
\nyet fully arriving. The six chapters present us with that basis. <\/p>\n

We may then
\npause to consider how far they have carried the solution of the original
\nproblem with which the Gita started. The problem in itself, it may be useful
\nagain to remark, need not necessarily have led up to the whole question of the nature
\nof existence and of the replacement of the normal by the spiritual life. It
\nmight have been dealt with on a pragmatical or an ethical basis or from an
\nintellectual or an ideal standpoint or by <\/p>\n

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a consideration of all of these
\ntogether; that in fact would have been our modern method of solving the
\ndifficulty. By itself it raises in the first instance just this question,
\nwhether Arjuna should be governed by the ethical sense of personal sin in
\nslaughter or by the consideration equally ethical of his public and social duty,
\nthe defence of the Right, the opposition demanded by conscience from all noble
\nnatures to the armed forces of injustice and oppression? That question has been
\nraised in our own time and the present hour, and it can be solved, as we solve
\nit now, by one or other of very various solutions, but all from the standpoint
\nof our normal life and our normal human mind. It may be answered as a question
\nbetween the personal conscience and our duty to the society and the State, between
\nan ideal and a practical morality, between \u201csoul-force\u201d and the recognition of
\nthe troublesome fact that life is not yet at least all soul and that to take up
\narms for the right in a physical struggle is sometimes inevitable. All these
\nsolutions are, however, intellectual, temperamental, emotional; they depend
\nupon the individual standpoint and are at the best our own proper way of
\nmeeting the difficulty offered to us, proper because suitable to our nature and
\nthe stage of our ethical and intellectual evolution, the best we can, with the light
\nwe have, see and do; it leads to no final solution. And this is so because it
\nproceeds from the normal mind which is always a tangle of various tendencies of
\nour being and can only arrive at a choice or an accommodation between them,
\nbetween our reason, our ethical being, our dynamic needs, our life-instincts,
\nour emotional being and those rarer movements which we may perhaps call
\nsoul-instincts or psychical preferences. The Gita recognises that from this
\nstandpoint there can be no absolute, only an immediate practical solution and,
\nafter offering to Arjuna from the highest ideals of his age just such a
\npractical solution, which he is in no mood to accept and indeed is evidently
\nnot intended to accept, it proceeds to quite a different standpoint and to
\nquite another answer. <\/p>\n

The Gita’s
\nsolution is to rise above our natural being and normal mind, above our
\nintellectual and ethical perplexities into another consciousness with another
\nlaw of being and therefore another standpoint for our action; where personal
\ndesire and <\/span><\/p>\n

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personal emotions no longer
\ngovern it; where the dualities fall away; where the action is no longer our own
\nand where\u00a0 <\/span>therefore the sense of
\npersonal virtue and personal sin is exceeded; where the universal, the
\nimpersonal, the divine spirit works out through us its purpose in the world;
\nwhere we are ourselves by a new and divine birth changed into being of that Being,
\nconsciousness of that Consciousness, power of that Power, bliss of that Bliss,
\nand, living no longer in our lower nature, have no works to do of our own, no
\npersonal aim to pursue of our own, but if we do works at all, \u2013 and that is the
\none real problem and difficulty left, \u2013 do only the divine works, those of
\nwhich our outward nature is only a passive instrument and no longer the cause,
\nno longer provides the motive; for the motive-power is above us in the will of
\nthe Master of our works. And this is presented to us as the true solution,
\nbecause it goes back to the real truth of our being and to live according to
\nthe real truth of our being is evidently the highest solution and the sole
\nentirely true solution of the problems of our existence. Our mental and vital
\npersonality is a truth of our natural existence, but a truth of the ignorance, and
\nall that attaches itself to it is also truth of that order, practically valid
\nfor the works of the ignorance, but no longer valid when we get back to the
\nreal truth of our being. But how can we actually be sure that this is the
\ntruth? We cannot so long as we remain satisfied with our ordinary mental
\nexperience; for our normal mental experience is wholly that of this lower nature
\nfull of the ignorance. We can only know this greater truth by living it, that
\nis to say, by passing beyond the mental into the spiritual experience, by Yoga.
\nFor the living out of spiritual experience until we cease to be mind and become
\nspirit, until, liberated from the imperfections of our present nature, we are
\nable to live entirely in our true and divine being is what in the end we mean
\nby Yoga. <\/p>\n

This upward
\ntransference of our centre of being and the consequent transformation of our
\nwhole existence and consciousness, with a resultant change in the whole spirit
\nand motive of our action, the action often remaining precisely the same in all
\nits outward appearances, makes the gist of the Gita’s Karmayoga. Change your
\nbeing, be reborn into the spirit and by that <\/p>\n

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new birth proceed with the action
\nto which the Spirit within has appointed you, may be said to be the heart of
\nits message. Or again, put otherwise, with a deeper and more spiritual import,
\n\u2013 make the work you have to do here your means of inner spiritual rebirth, the
\ndivine birth, and, having\u00a0 <\/span>become divine,
\ndo still divine works as an instrument of the Divine for the leading of the
\npeoples. Therefore there are here two things which have to be clearly laid down
\nand clearly grasped, the way to the change, to this upward transference, this new
\ndivine birth, and the nature of the work or rather the spirit in which it has
\nto be done, since the outward form of it need not at all change, although
\nreally its scope and aim become quite different. But these two things are
\npractically the same, for the elucidation of one elucidates the other. The
\nspirit of our action arises from the nature of our being and the inner foundation
\nit has taken, but also this nature is itself affected by the trend and
\nspiritual effect of our action; a very great change in the spirit of our works
\nchanges the nature of our being and alters the foundation it has taken; it
\nshifts the centre of conscious force from which we act. If life and action were
\nentirely illusory, as some would have it, if the Spirit had nothing to do with
\nworks or life, this would not be so; but the soul in us develops itself by life
\nand works and, not indeed so much the action itself, but the way of our soul’s
\ninner force of working determines its relations to the Spirit. This is, indeed,
\nthe justification of Karmayoga as a practical means of the higher
\nself-realisation. <\/p>\n

We start from
\nthis foundation that the present inner life of man, almost entirely dependent
\nas it is upon his vital and physical nature, only lifted beyond it by a limited
\nplay of mental energy, is not the whole of his possible existence, not even the
\nwhole of his present real existence. There is within him a hidden Self, of
\nwhich his present nature is either only an outer appearance or is a partial
\ndynamic result. The Gita seems throughout to admit its dynamic reality and not
\nto adopt the severer view of the extreme Vedantists that it is only an
\nappearance, a view which strikes at the very roots of all works and action. Its
\nway of formulating this element of its philosophical thought, \u2013 it might be
\ndone in a different way, \u2013 is to admit the Sankhya distinction <\/p>\n

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between the Soul and Nature, the
\npower that knows, supports and informs and the power that works, acts, provides
\nall the variations of instrument, medium and process. Only it takes the free
\nand immutable Soul of the Sankhyas, calls it in Vedantic language the one immutable
\nomnipresent Self or Brahman, and distinguishes it from this other soul involved
\nin Nature, which is our mutable and dynamic being, the multiple soul of things,
\nthe basis of variation and personality. But in what then consists this action
\nof Nature? <\/p>\n

It consists in a power of
\nprocess, Prakriti, which is the interplay of three fundamental modes of its
\nworking, three qualities, gunas. And what is the medium? It is the complex
\nsystem of existence created by a graded evolution of the instruments of Prakriti,
\nwhich, as they are reflected here in the soul’s experience of her workings, we
\nmay call successively the reason and the ego, the mind, the senses and the
\nelements of material energy which are the basis of its forms. These are all
\nmechanical, a complex engine of Nature, yantra<\/i>;
\nand from our modern point of view we may say that they are all involved in
\nmaterial energy and manifest themselves in it as the soul in Nature becomes
\naware of itself by an upward evolution of each instrument, but in the inverse
\norder to that which we have stated, matter first, then sensation, then mind, next
\nreason, last spiritual consciousness. Reason, which is at first only
\npreoccupied with the workings of Nature, may then detect their ultimate
\ncharacter, may see them only as a play of the three gunas in which the soul is
\nentangled, may distinguish between the soul and these workings; then the soul
\ngets a chance of disentangling itself and of going back to its original freedom
\nand immutable existence. In Vedantic language, it sees the spirit, the being;
\nit ceases to identify itself with the instruments and workings of Nature, with
\nits becoming; it identifies itself with its true Self and being and recovers
\nits immutable spiritual self-existence. It is then from this spiritual self-existence,
\naccording to the Gita, that it can freely and as the master of its being, the
\nIshwara, support the action of its becoming. <\/p>\n

Looking only at
\nthe psychological facts on which these philosophical distinctions are founded,
\n\u2013 philosophy is only a way of formulating to ourselves intellectually in their
\nessential <\/p>\n

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significance the psychological
\nand physical facts of existence and their relation to any ultimate reality that
\nmay exist, \u2013 we may say that there are two lives we can lead, the life of the
\nsoul engrossed in the workings of its active nature, identified with its
\npsychological and physical instruments, limited by them, bound by its
\npersonality, subject to Nature, and the life of the Spirit, superior to these
\nthings, large, impersonal, universal, free, unlimited, transcendent, supporting
\nwith an infinite equality its natural being and action, but exceeding them by
\nits freedom and infinity. We may live in what is now our natural being or we
\nmay live in our greater and spiritual being. This is the first great
\ndistinction on which the Karmayoga of the Gita is founded. <\/p>\n

The whole
\nquestion and the whole method lie then in the liberation of the soul from the
\nlimitations of our present natural being. In our natural life the first
\ndominating fact is our subjection to the forms of material Nature, the outward
\ntouches of things. These present themselves to our life through the senses, and
\nthe life through the senses immediately returns upon these objects to seize
\nupon them and deal with them, desires, attaches itself, seeks for results. The
\nmind in all its inner sensations, reactions, emotions, habitual ways of
\nperceiving, thinking and feeling obeys this action of the senses; the reason too
\ncarried away by the mind gives itself up to this life of the senses, this life
\nin which the inner being is subject to the externality of things and cannot for
\na moment really get above it or outside the circle of its action upon us and
\nits psychological results and reactions within us. It cannot get beyond them
\nbecause there is the principle of ego by which the reason differentiates the
\nsum of the action of Nature upon our mind, will, sense, body from her action in
\nother minds, wills,\u00a0 <\/span>nervous organisms,
\nbodies; and life to us means only the way she affects our ego and the way our
\nego replies to her touches. We know nothing else, we seem to be nothing else;
\nthe soul itself seems then only a separate mass of mind, will, emotional and
\nnervous reception and reaction. We may enlarge our ego, identify ourselves with
\nthe family, clan, class, country, nation, humanity even, but still the ego
\nremains in all these disguises the root of our actions, only it finds a larger <\/p>\n

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satisfaction of its separate
\nbeing by these wider dealings with external things. <\/p>\n

What acts in us
\nis still the will of the natural being seizing upon the touches of the external
\nworld to satisfy the different phases of its personality, and the will in this
\nseizing is always a will of desire and passion and attachment to our works and their
\nresults, the will of Nature in us; our personal will, we say, but our ego
\npersonality is a creation of Nature, it is not and cannot be our free self, our
\nindependent being. The whole is the action of the modes of Nature. It may be a
\ntamasic action, and then we have an inert personality subject to and satisfied
\nwith the mechanical round of things, incapable of any strong effort at a freer
\naction and mastery. Or it may be the rajasic action, and then we have the
\nrestless active personality which throws itself upon Nature and tries to make
\nher serve its needs and desires, but does not see that its apparent mastery is
\na servitude, since its needs and desires are those of Nature, and while we are
\nsubject to them, there can be for us no freedom. Or it may be a sattwic action,
\nand then we have the enlightened personality which tries to live by reason or
\nto realise some preferred ideal of good, truth or beauty; but this reason is
\nstill subject to the appearances of Nature and these ideals are only changing
\nphases of our personality in which we find in the end no sure rule or permanent
\nsatisfaction. We are still carried on a wheel of mutation, obeying in our
\ncirclings through the ego some Power within us and within all this, but not
\nourselves that Power or in union and communion with it. Still there is no
\nfreedom, no real mastery. <\/p>\n

Yet freedom is
\npossible. For that we have to get first away into ourselves from the action of
\nthe external world upon our senses; that is to say, we have to live inwardly
\nand be able to hold back the natural running of the senses after their external
\nobjects. A mastery of the senses, an ability to do without all that they hanker
\nafter, is the first condition of the true soul-life; only so can we begin to
\nfeel that there is a soul within us which is other than the mutations of mind
\nin its reception of the touches of outward things, a soul which in its depths
\ngoes back to something self-existent, immutable, tranquil, self-possessed,
\ngrandiose, serene and august, master of itself and unaffected by the eager
\nrunnings <\/p>\n

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of our external nature. But this
\ncannot be done so long as we are subject to desire. For it is desire, the
\nprinciple of all our superficial life, which satisfies itself with the life of
\nthe senses and finds its whole account in the play of the passions. We must get
\nrid then of desire and, that propensity of our natural being destroyed, the
\npassions which are its emotional results will fall into quietude; for the joy
\nand grief of possession and of loss, success and failure, pleasant and
\nunpleasant touches, which entertain them, will pass out of our souls. A calm
\nequality will then be gained. And since we have still to live and act in the
\nworld and our nature in works is to seek for the fruits of our works, we must
\nchange that nature and do works without attachment to their fruits, otherwise
\ndesire and all its results remain. But how can we ange this nature of the doer
\nof works in us? By dissociating works from ego and personality, by seeing
\nthrough the reason that all this is only the play of the gunas of Nature, and
\nby dissociating our soul from the play, by making it first of all the observer
\nof the workings of Nature and leaving those works to the Power that is really
\nbehind them, the something in Nature which is greater than ourselves, not our
\npersonality, but the Master of the universe. But the mind will not permit all this;
\nits nature is to run out after the senses and carry the reason and will with
\nit. Then we must learn to still the mind. We must attain that absolute peace
\nand stillness in which we become aware of the calm, motionless, blissful Self
\nwithin us which is eternally untroubled and unaffected by the touches of
\nthings, is sufficient to itself and finds there alone its eternal satisfaction.\u00a0 <\/span><\/p>\n

This Self is our
\nself-existent being. It is not limited by our personal existence. It is the
\nsame in all existences, pervasive, equal to all things, supporting the whole
\nuniversal action with its infinity, but unlimited by all that is finite,
\nunmodified by the changings of Nature and personality. When this Self is
\nrevealed within us, when we feel its peace and stillness, we can grow into
\nthat; we can transfer the poise of our soul from its lower immergence in Nature
\nand draw it back into the Self. We can do this by the force of the things we
\nhave attained, calm, equality, passionless impersonality. For as we grow in
\nthese things, carry them to their fullness, subject all our nature to them, we
\nare growing into this <\/p>\n

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calm, equal, passionless,
\nimpersonal, all-pervading Self. Our senses fall into that stillness and receive
\nthe touches of the world on us with a supreme tranquillity; our mind falls into
\nstillness and becomes the calm, universal witness; our ego dissolves itself
\ninto this impersonal existence. All things we see in this self which we have become
\nin ourself; and we see this self in all; we become one being with all beings in
\nthe spiritual basis of their existence. By doing works in this selfless
\ntranquillity and impersonality, our works cease to be ours, cease to bind or
\ntrouble us with their reactions. Nature and her gunas weave the web of her
\nworks, but without affecting our griefless self-existent tranquillity. All is
\ngiven up into that one equal and universal Brahman. <\/p>\n

But here there
\nare two difficulties. First, there seems to be an antinomy between this
\ntranquil and immutable Self and the action of Nature. How then does the action
\nat all exist or how can it continue once we have entered into the immutable Self-existence?
\nWhere in that is the will to works which would make the action of our nature
\npossible? If we say with the Sankhya that the will is in Nature and not in the
\nSelf, still there must be a motive in Nature and the power in her to draw the soul
\ninto its workings by interest, ego and attachment, and when these things cease
\nto reflect themselves in the soul-consciousness, her power ceases and the
\nmotive of works ceases with it. But the Gita does not accept this view, which seems
\nindeed to necessitate the existence of many Purushas and not one universal
\nPurusha, otherwise the separate experience of the soul and its separate
\nliberation while millions of others are still involved, would not be
\nintelligible. Nature is not a separate principle, but the power of the Supreme
\ngoing forth in cosmic creation. But if the Supreme is only this immutable Self
\nand the individual is only something that has gone forth from him in the Power,
\nthen the moment it returns and takes its poise in the self, everything must
\ncease except the supreme unity and the supreme calm. Secondly, even if in some
\nmysterious way action still continues, yet since the Self is equal to all
\nthings, it cannot matter whether works are done or, if they are done, it cannot
\nmatter what work is done. Why then this insistence on the most violent and disastrous
\nform of action, this chariot, this battle, this warrior, this divine
\ncharioteer? <\/p>\n

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The Gita answers by presenting
\nthe Supreme as something greater even than the immutable Self, more
\ncomprehensive, one who is at once this Self and the Master of works in Nature.
\nBut he directs the works of Nature with the eternal calm, the equality, the
\nsuperiority to works and personality which belong to the immutable. This, we
\nmay say, is the poise of being from which he directs works, and by growing into
\nthis we are growing into his being and into the poise of divine works. From
\nthis he goes forth as the Will and Power of his being in Nature, manifests
\nhimself in all existences, is born as Man in the world, is there in the heart
\nof all men, reveals himself as the Avatar, the divine birth in man; and as man
\ngrows into his being, it is into the divine birth that he grows. Works must be
\ndone as a sacrifice to this Lord of our works, and we must by growing into the
\nSelf realise our oneness with him in our being and see our personality as a
\npartial manifestation of him in Nature. One with him in being, we grow one with
\nall beings in the universe and do divine works, not as ours, but as his workings
\nthrough us for the maintenance and leading of the peoples. <\/p>\n

This is the
\nessential thing to be done, and once this is done, the difficulties which
\npresent themselves to Arjuna will disappear. The problem is no longer one of
\nour personal action, for that which makes our personality becomes a thing temporal
\nand subordinate, the question is then only one of the workings of the divine
\nWill through us in the universe. To understand that we must know what this
\nsupreme Being is in himself and in Nature, what the workings of Nature are and
\nwhat they lead to, and the intimate relation between the soul in Nature and
\nthis supreme Soul, of which bhakti with knowledge is the foundation. The
\nelucidation of these questions is the subject of the rest of the Gita. <\/p>\n

END OF THE FIRST
\nSERIES<\/p>\n

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TWENTY FOUR The Gist of the Karmayoga   THE first six chapters of the Gita form a sort of preliminary block of the teaching; all…<\/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-1378","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\/1378","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=1378"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1378\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=1378"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=1378"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=1378"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}