{"id":1392,"date":"2013-07-13T01:34:30","date_gmt":"2013-07-13T01:34:30","guid":{"rendered":"http:\/\/localhost\/?p=1392"},"modified":"2013-07-13T01:34:30","modified_gmt":"2013-07-13T01:34:30","slug":"38-the-way-and-the-bhakta-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\/38-the-way-and-the-bhakta-vol-13-essays-on-the-gita-volume-13","title":{"rendered":"-38_The Way and the Bhakta.htm"},"content":{"rendered":"\n\n
\n
\n

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

\n <\/font>The Way and the Bhakta<\/font><\/span><\/p>\n

\n 
\n<\/font>\n<\/p>\n

\nI<\/font><\/span><\/b>N THE<\/font> eleventh chapter of the Gita the original object of
\nthe teaching has been achieved and brought up to a certain completeness. The command
\nto divine action done for the sake of the world and in union with the Spirit
\nwho dwells in it and in all its creatures and in whom all its working takes
\nplace, has been given and accepted by the Vibhuti. The disciple has been led
\naway from the old poise of the normal man and the standards, motives, outlook,
\negoistic consciousness of his ignorance, away from all that had finally failed
\nhim in the hour of his spiritual crisis. The very action which on that standing
\nhe had rejected, the terrible function, the appalling labour, he has now been
\nbrought to admit and accept on a new inner basis. A reconciling greater
\nknowledge, a diviner consciousness, a high impersonal motive, a spiritual
\nstandard of oneness with the will of the Divine acting on the world from the
\nfountain light and with the motive power of the spiritual nature, \u2013 this is the
\nnew inner principle of works which is to transform the old ignorant action. A
\nknowledge which embraces oneness with the Divine and arrives through the Divine
\nat conscious oneness with all things and beings, a will emptied of egoism and
\nacting only by the command and as an instrumentation of the secret Master of
\nworks, a divine love whose one aspiration is towards a close intimacy with the
\nsupreme Soul of all existence, accomplished by the unity of these three
\nperfected powers an inner all-comprehending unity with the transcendent and
\nuniversal Spirit and Nature and all creatures are the foundation offered for
\nhis activities to the liberated man. For from that foundation the soul in him
\ncan suffer the instrumental nature to act in safety; he is lifted above all
\ncause of stumbling, delivered from egoism and its limitations, rescued from all
\nfear of sin and evil and consequence, exalted out of that bondage to the
\noutward nature and the limited <\/p>\n

\nPage 382<\/span><\/p>\n

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\n

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\n\u00a0<\/span>action which is the knot of the Ignorance. He
\ncan act in the power of the Light, no longer in twilight or darkness, and a
\ndivine sanction upholds every step of his conduct. The difficulty which had
\nbeen raised by the antinomy between the freedom of the Spirit and the bondage
\nof the soul in Nature, has been solved by a luminous reconciliation of Spirit
\nwith Nature. That antinomy exists for the mind in the ignorance; it ceases to
\nexist for the spirit in its knowledge.<\/p>\n

\u00a0<\/span>But there is something more to be said in
\norder to bring out all the meaning of the great spiritual change. The twelfth
\nchapter leads up to this remaining knowledge and the last six that follow
\ndevelop it to a grand final conclusion. This thing that remains still to be
\nsaid turns upon the difference between the current Vedantic view of spiritual
\nliberation and the larger comprehensive freedom which the teaching of the Gita
\nopens to the spirit. There is now a pointed return to that difference. The
\ncurrent Vedantic way led through the door of an austere and exclusive
\nknowledge. The Yoga, the oneness which it recognised as the means and the
\nabsorbing essence of the spiritual release, was a Yoga of pure knowledge and a
\nstill oneness with a supreme Immutable, an absolute Indefinable, \u2013 the
\nunmanifested Brahman, infinite, silent, intangible, aloof, far above all this
\nuniverse of relations. In the way proposed by the Gita knowledge is indeed the
\nindispensable foundation, but an integral knowledge. Impersonal integral works
\nare the first indispensable means; but a deep and large love and adoration, to
\nwhich a relationless Unmanifest, an aloof and immovable Brahman can return no
\nanswer, since these things ask for a relation and an intimate personal
\ncloseness, are the strongest and highest power for release and spiritual
\nperfection and the immortal Ananda. The Godhead with whom the soul of man has
\nto enter into this closest oneness, is indeed in his supreme status a
\ntranscendent Unthinkable too great for any manifestation, Parabrahman; but he
\nis at the same time the living supreme Soul of all things. He is the supreme
\nLord, the Master of works and universal nature. He at once exceeds and inhabits
\nas its self the soul and mind and body of the creature. He is Purushottama,
\nParameshwara and Paramatman and in all these equal aspects the same single and
\neternal <\/span><\/p>\n

\nPage 383<\/span><\/p>\n

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\n

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\n\u00a0<\/span>Godhead. It is an awakening to this integral
\nreconciling knowledge that is the wide gate to the utter release of the soul
\nand an unimaginable perfection of the nature. It is this Godhead in the unity
\nof all his aspects to whom our works and our adoration and our knowledge have
\nto be directed as a constant inner sacrifice. It is this supreme soul,
\nPurushottama, transcendent of the universe, but also its containing spirit,
\ninhabitant and possessor, even as it is mightily figured in the vision of
\nKurukshetra, into whom the liberated spirit has to enter once it has reached to
\nthe vision and knowledge of him in all the principles and powers of his
\nexistence, once it is able to grasp and enjoy his multitudinous oneness, j\u00f1ātum<\/i> drastum<\/i> tattvena<\/i> praves<\/span>tum<\/i> ca<\/i>.<\/p>\n

\u00a0<\/span>The liberation of the Gita is not a
\nself-oblivious abolition of the soul’s personal being in the absorption of the
\nOne, sayujya<\/i> mu<\/i>kti; it is all kinds of union at once. There is an entire
\nunification with the supreme Godhead in essence of being and intimacy of
\nconsciousness and identity of bliss, sāujya<\/i>,
\n\u2013 for one object of this Yoga is to become Brahman, brahmabhūta<\/i>. There is an eternal ecstatic dwelling in the highest
\nexistence of the Supreme, sālokya<\/i>,
\n\u2013 for it is said, \u201cThou shalt dwell in me,\u201d nivasis<\/span>yasi<\/i>
\nmayyeva<\/i>. There is an eternal love and
\nadoration in a uniting nearness, there is an embrace of the liberated spirit by
\nits divine Lover and the enveloping Self of its infinitudes, sāmipya<\/i>. There is an identity of
\nthe soul’s liberated nature with the divine nature, sadrsya<\/i> mukti, \u2013 for the perfection of the free spirit is to become
\neven as the Divine, madbhāvam
\nāgatāh<\/span><\/i>,
\nand to be one with him in the law of its being and the law of its works and
\nnature, sādharmyam āgatāh<\/span><\/i>.
\nThe orthodox Yoga of knowledge aims at a fathomless immergence in the one
\ninfinite existence, sāyujya<\/i>; it
\nlooks upon that alone as the entire liberation. The Yoga of adoration envisages
\nan eternal habitation or nearness as the greater release, sālokya<\/i>, sāmīpya<\/i>.
\nThe Yoga of works leads to oneness in power of being and nature, sādr<\/span>śya<\/i>.
\nBut the Gita envelops them all in its catholic integrality and fuses them all
\ninto one greatest and richest divine freedom and perfection. <\/p>\n

Arjuna is made
\nto raise the question of this difference. It must be remembered that the
\ndistinction between the impersonal immutable Akshara Purusha and the supreme
\nSoul that is at <\/span><\/p>\n

\nPage 384.<\/span><\/p>\n

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\n

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\n\u00a0<\/span>once impersonality and divine Person and much
\nmore than either \u2013 that this capital distinction implied in the later chapters
\nand in the divine \u201cI\u201d of which Krishna has constantly spoken, aham, mām<\/i>, has as yet not been
\nquite expressly and definitely drawn. We have been throughout anticipating it
\nin order to understand from the beginning the full significance of the Gita’s
\nmessage and not have to go back again, as we would otherwise be obliged, over
\nthe same ground newly seen and prospected in the light of this greater truth.
\nArjuna has been enjoined first to sink his separate personality in the calm
\nimpersonality of the one eternal and immutable self, a teaching which agreed
\nwell with his previous notions and offered no difficulties. But now he is
\nconfronted with the vision of this greatest transcendent, this widest universal
\nGodhead and commanded to seek oneness with him by knowledge and works and
\nadoration. Therefore he asks the better to have a doubt cleared which might
\notherwise have arisen, \u201cThose devotees who thus by a constant union seek after
\nthee, tvām<\/i>, and those who seek
\nafter the unmanifest Immutable, which of these have the greater knowledge of
\nYoga?\u201d This recalls the distinction made in the beginning by such phrases as
\n\u201cin the self, then in me,\u201d ātmani
\natho mayi<\/i>: Arjuna points the distinction, tvām, aks<\/span>aram avyaktam<\/i>. Thou, he says in
\nsubstance, art the supreme Source and Origin of all beings, a Presence immanent
\nin all things, a Power pervading the universe with thy forms, a Person manifest
\nin thy Vibhutis, manifest in creatures, manifest in Nature, seated as the Lord
\nof works in the world and in our hearts by thy mighty world-Yoga. As such I
\nhave to know, adore, unite myself with thee in all my being, consciousness,
\nthoughts, feelings and actions, satata<\/i>–yukta<\/i>. But what then of this Immutable
\nwho never manifests, never puts on any form, stands back and apart from all
\naction, enters into no relation with the universe or with anything in it, is
\neternally silent and one and impersonal and immobile? This eternal Self is the
\ngreater Principle according to all current notions and the Godhead in the
\nmanifestation is an inferior figure: the unmanifest and not the manifest is the
\neternal Spirit. How then does the union which admits the manifestation, admits
\nthe lesser thing, come yet to be the greater Yoga-knowledge? <\/p>\n

\nPage 385<\/span><\/p>\n

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\n

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              To this question
\nKrishna replies with an emphatic decisiveness. \u201cThose who found their mind in
\nMe and by constant union, possessed of a supreme faith, seek after Me, I hold
\nto be the most perfectly in union of Yoga.\u201d The supreme faith is that which
\nsees God in all and to its eye the manifestation and the non-manifestation are
\none Godhead. The perfect union is that which meets the Divine at every moment,
\nin every action and with all the integrality of the nature. But those also who
\nseek by a hard ascent after the indefinable unmanifest Immutable alone, arrive,
\nsays the Godhead, to Me. For they are not mistaken in their aim, but they
\nfollow a more difficult and a less complete and perfect path. At the easiest,
\nto reach the unmanifest Absolute they have to climb through the manifest
\nImmutable here. This manifest Immutable is my own all-pervading impersonality
\nand silence; vast, unthinkable, immobile, constant, omnipresent, it supports
\nthe action of personality but does not share in it. It offers no hold to the
\nmind; it can only be gained by a motionless spiritual impersonality and silence
\nand those who follow after it alone have to restrain altogether and even draw
\nin completely the action of the mind and senses. But still by the equality of
\ntheir understanding and by their seeing of one self in all things and by their
\ntranquil benignancy of silent will for the good of all existences they too meet
\nme in all objects and creatures. No less than those who unite themselves with
\nthe Divine in all ways of their existence, sarvabhāvena<\/i>,
\nand enter largely and fully into the unthinkable living fountainhead of
\nuniversal things, divyam purus<\/span>am
\nacintya-rūpam<\/i>, these seekers too who climb through this more difficult
\nexclusive oneness towards a relationless unmanifest Absolute find in the end
\nthe same Eternal. But this is a less direct and more arduous way; it is not the
\nfull and natural movement of the spiritualised human nature. <\/p>\n

And it must not
\nbe thought that because it is more arduous, therefore it is a higher and more
\neffective process. The easier way of the Gita leads more rapidly, naturally and
\nnormally to the same absolute liberation. For its acceptance of the divine
\nPerson does not imply any attachment to the mental and sensuous limitations of
\nembodied Nature. On the contrary it brings <\/p>\n

\nPage 386<\/span><\/p>\n

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\n

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a swift and effectual unchaining
\nfrom the phenomenal bondage of death and birth. The Yogin of exclusive knowledge
\nimposes on himself a painful struggle with the manifold demands of his nature;
\nhe denies them even their highest satisfaction and cuts away from him even the
\nupward impulses of his spirit whenever they imply relations or fall short of a
\nnegating absolute. The living way of the Gita on the contrary finds out the
\nmost intense upward trend of all our being and by turning it Godwards uses
\nknowledge, will, feeling and the instinct for perfection as so many puissant
\nwings of a mounting liberation. The unmanifest Brahman in its indefinable unity
\nis a thing to which embodied souls can only arrive and that hardly by a
\nconstant mortification, a suffering of all the repressed members, a stern
\ndifficulty and anguish of the nature, duh<\/span>kham
\navāpyate, kleśo ‘dhikataras tes<\/span>ām<\/i>.
\nThe indefinable Oneness accepts all that climb to it, but offers no help of
\nrelation and gives no foothold to the climber. All has to be done by a severe
\nausterity and a stern and lonely individual effort. How different is it for
\nthose who seek after the Purushottama in the way of the Gita! When they
\nmeditate on him with a Yoga which sees none else, because it sees all to be
\nVasudeva, he meets them at every point, in every movement, at all times, with
\ninnumerable forms and faces, holds up the lamp of knowledge within and floods
\nwith its divine and happy lustre the whole of existence. Illumined, they
\ndiscern the supreme Spirit in every form and face, arrive at once through all
\nNature to the Lord of Nature, arrive through all beings to the Soul of all
\nbeing, arrive through themselves to the Self of all that they are;
\nincontinently they break through a hundred opening issues at once into that
\nfrom which everything has its origin. The other method of a difficult
\nrelationless stillness tries to get away from all action even though that is
\nimpossible to embodied creatures. Here the actions are all given up to the
\nsupreme Master of action and he as the supreme Will meets the will of
\nsacrifice, takes from it its burden and assumes to himself the charge of the
\nworks of the divine Nature in us. And when too in the high passion of love the
\ndevotee of the Lover and Friend of man and of all creatures casts upon him all
\nhis heart of consciousness and yearning of delight, then swiftly the Supreme
\ncomes to him as the saviour and <\/p>\n

\nPage 387<\/span><\/p>\n

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\n

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deliverer and exalts him by a
\nhappy embrace of his mind and heart and body out of the waves of the sea of
\ndeath in this mortal nature into the secure bosom of the Eternal.<\/p>\n

This then is the
\nswiftest, largest and greatest way. On me, says the Godhead to the soul of man,
\nrepose all thy mind and lodge all thy understanding in me: I will lift them up
\nbathed in the supernal blaze of the divine love and will and knowledge to
\nmyself from whom these things flow. Doubt not that thou shalt dwell in me above
\nthis mortal existence. The chain of the limiting earthly nature cannot hold the
\nimmortal spirit exalted by the passion, the power and the light of the eternal
\nlove, will and knowledge. No doubt, on this way too there are difficulties; for
\nthere is the lower nature with its fierce or dull downward gravitation which
\nresists and battles against the motion of ascent and clogs the wings of the
\nexaltation and the upward rapture. The divine consciousness even when it has
\nbeen found at first in a wonder of great moments or in calm and splendid
\ndurations, cannot at once be altogether held or called back at will; there is
\nfelt often an inability to keep the personal consciousness fixed steadily in
\nthe Divine; there are nights of long exile from the Light, there are hours or
\nmoments of revolt, doubt or failure. But still by the practice of union and by
\nconstant repetition of the experience, that highest spirit grows upon the being
\nand takes permanent possession of the nature. Is this also found too difficult
\nbecause of the power and persistence of the outward-going movement of the mind?
\nThen the way is simple, to do all actions for the sake of the Lord of the
\naction, so that every outward-going movement of the mind shall be associated
\nwith the inner spiritual truth of the being and called back even in the very
\nmovement to the eternal reality and connected with its source. Then the
\npresence of the Purushottama will grow upon the natural man till he is filled
\nwith it and becomes a Godhead and a spirit; all life will become a constant
\nremembering of God and perfection too will grow and the unity of the whole
\nexistence of the human soul with the supreme Existence. But it may be that even
\nthis constant remembering of God and lifting up of our works to him is felt to
\nbe beyond the power of the limited mind, because in its forgetfulness it turns
\nto the <\/p>\n

\nPage 388<\/span><\/p>\n

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\n

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act and its outward object and
\nwill not remember to look within and lay our every movement on the divine altar
\nof the Spirit. Then the way is to control the lower self in the act and do
\nworks without desire of the fruit. All fruit has to be renounced, to be given
\nup to the Power that directs the work, and yet the work has to be done that is
\nimposed by It on the nature. For by this means the obstacle steadily diminishes
\nand easily disappears; the mind is left free to remember the Lord and to fix
\nitself in the liberty of the divine consciousness. And here the Gita gives an
\nascending scale of potencies and assigns the palm of excellence to this Yoga of
\ndesireless action. Abhyāsa<\/i>,
\npractice of a method, repetition of an effort and experience is a great and
\npowerful thing; but better than this is knowledge, the successful and luminous
\nturning of the thought to the Truth behind things. This thought-knowledge too
\nis excelled by a silent complete concentration on the Truth so that the
\nconsciousness shall eventually live in it and be always one with it. But more
\npowerful still is the giving up of the fruit of one’s works, because that
\nimmediately destroys all causes of disturbance and brings and preserves
\nautomatically an inner calm and peace, and calm and peace are the foundation on
\nwhich all else becomes perfect and secure in possession by the tranquil spirit.
\nThen the consciousness can be at ease, happily fix itself in the Divine and
\nrise undisturbed to perfection. Then too knowledge, will and devotion can lift
\ntheir pinnacles from a firm soil of solid calm into the ether of Eternity.<\/p>\n

What then will
\nbe the divine nature, what will be the greater state of consciousness and being
\nof the bhakta who has followed this way and turned to the adoration of the
\nEternal? The Gita in a number of verses rings the changes on its first
\ninsistent demand, on equality, on desirelessness, on freedom of spirit. This is
\nto be the base always, \u2013 and that was why so much stress was laid on it in the
\nbeginning. And in that equality bhakti, the love and adoration of the
\nPurushottama must rear the spirit towards some greatest highest perfection of
\nwhich this calm equality will be the wide foundation. Several formulas of this
\nfundamental equal consciousness are given here. First, an absence of egoism, of
\nI-ness and my-ness, nirmamo
\nnirahankārah<\/span><\/i>.
\nThe bhakta of the Purushottama is one who has a universal <\/p>\n

\nPage 389<\/span><\/p>\n

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\n

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heart and mind which has broken
\ndown all the narrow walls of the ego. A universal love dwells in his heart, a
\nuniversal compassion flows from it like an encompassing sea. He will have
\nfriendship and pity for all beings and hate for no living thing: for he is
\npatient, long-suffering, enduring, a well of forgiveness. A desireless content
\nis his, a tranquil equality to pleasure and pain, suffering and happiness, the
\nsteadfast control of self and the firm unshakable will and resolution of the
\nYogin and a love and devotion which gives up the whole mind and reason to the
\nLord, to the Master of his consciousness and knowledge. Or, simply, he will be
\none who is freed from the troubled agitated lower nature and from its waves of
\njoy and fear and anxiety and resentment and desire, a spirit of calm by whom
\nthe world is not afflicted or troubled, nor is he afflicted or troubled by the
\nworld, a soul of peace with whom all are at peace. <\/p>\n

Or he will be
\none who has given up all desire and action to the Master of his being, one pure
\nand still, indifferent to whatever comes, not pained or afflicted by any result
\nor happening, one who has flung away from him all egoistic, personal and mental
\ninitiative whether of the inner or the outer act, one who lets the divine will
\nand divine knowledge flow through him undeflected by his own resolves,
\npreferences and desires, and yet for that very reason is swift and skilful in
\nall action of his nature, because this flawless unity with the supreme will,
\nthis pure instrumentation is the condition of the greatest skill in works.
\nAgain, he will be one who neither desires the pleasant and rejoices at its
\ntouch nor abhors the unpleasant and sorrows at its burden. He has abolished the
\ndistinction between fortunate and unfortunate happenings, because his devotion
\nreceives all things equally as good from the hands of his eternal Lover and
\nMaster. The God-lover dear to God is a soul of wide equality, equal to friend
\nand enemy, equal to honour and insult, pleasure and pain, praise and blame, grief
\nand happiness, heat and cold, to all that troubles with opposite affections the
\nnormal nature. He will have no attachment to person or thing, place or home; he
\nwill be content and well-satisfied with whatever surroundings, whatever
\nrelation men adopt to him, whatever station or fortune. He will keep a mind
\nfirm in all things, because it is constantly seated <\/p>\n

\nPage 390<\/span><\/p>\n

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\n

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in the highest self and fixed for
\never on the one divine object of his love and adoration. Equality,
\ndesirelessness and freedom from the lower egoistic nature and its claims are
\nalways the one perfect foundation demanded by the Gita for the great
\nliberation. There is to the end an emphatic repetition of its first fundamental
\nteaching and original desideratum, the calm soul of knowledge that sees the one
\nself in all things, the tranquil egoless equality that results from this
\nknowledge, the desireless action offered in that equality to the Master of
\nworks, the surrender of the whole mental nature of man into the hands of the
\nmightier indwelling spirit. And the crown of this equality is love founded on
\nknowledge, fulfilled in instrumental action, extended to all things and beings,
\na vast absorbing and all-containing love for the divine Self who is Creator and
\nMaster of the universe, suhr<\/span>dam
\nsarvabhūtānām sarva-lokamaheśvaram. <\/i><\/p>\n

This is the
\nfoundation, the condition, the means by which the supreme spiritual perfection
\nis to be won, and those who have it in any way are all dear to me, says the
\nGodhead, bhaktimān me priyah<\/span><\/i>.
\nBut exceedingly dear, atīva me
\npriyāh<\/span><\/i>,
\nare those souls nearest to the Godhead whose love of me is completed by the
\nstill wider and greatest perfection of which I have just shown to you the way
\nand the process. These are the bhaktas who make the Purushottama their one
\nsupreme aim and follow out with a perfect faith and exactitude the
\nimmortalising Dharma described in this teaching. Dharma in the language of the
\nGita means the innate law of the being and its works and an action proceeding
\nfrom and determined by the inner nature, svabhāvaniyatam
\nkarma<\/i>. In the lower ignorant consciousness of mind, life and body there are
\nmany dharmas, many rules, many standards and laws because there are many
\nvarying determinations and types of the mental, vital and physical nature. The
\nimmortal Dharma is one; it is that of the highest spiritual divine
\nconsciousness and its powers, parā
\nprakr<\/span>tih<\/span><\/i>.
\nIt is beyond the three gunas, and to reach it all these lower dharmas have to
\nbe abandoned, sarva-dharmān
\nparityajya<\/i>. Alone in their place the one liberating unifying consciousness
\nand power of the Eternal has to become the infinite source of our action, its
\nmould, determinant and exemplar. To rise out of our lower personal egoism, to
\nenter into the <\/p>\n

\nPage 391<\/span><\/p>\n

<\/p>\n
\n

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

impersonal and equal calm of the
\nimmutable eternal all-pervading Akshara Purusha, to aspire from that calm by a
\nperfect self-surrender of all one’s nature and existence to that which is other
\nand higher than the Akshara, is the first necessity of this Yoga. In the
\nstrength of that aspiration one can rise to the immortal Dharma. There, made
\none in being, consciousness and divine bliss with the greatest Uttama Purusha,
\nmade one with his supreme dynamic nature-force, svā prakr<\/span>tih<\/span><\/i>, the
\nliberated spirit can know infinitely, love illimitably, act unfalteringly in
\nthe authentic power of a highest immortality and a perfect freedom. The rest of
\nthe Gita is written to throw a fuller light on this immortal Dharma. <\/p>\n

\nPage 392<\/span><\/p>\n<\/div>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

TWELVE  The Way and the Bhakta   IN THE eleventh chapter of the Gita the original object of the teaching has been achieved and brought…<\/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-1392","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\/1392","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=1392"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1392\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=1392"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=1392"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=1392"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}