{"id":1394,"date":"2013-07-13T01:34:31","date_gmt":"2013-07-13T01:34:31","guid":{"rendered":"http:\/\/localhost\/?p=1394"},"modified":"2013-07-13T01:34:31","modified_gmt":"2013-07-13T01:34:31","slug":"28-the-synthesis-of-devotion-and-knowledge-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\/28-the-synthesis-of-devotion-and-knowledge-vol-13-essays-on-the-gita-volume-13","title":{"rendered":"-28_The Synthesis of Devotion and Knowledge.htm"},"content":{"rendered":"\n\n
\n
\n


\nTWO<\/font><\/b><\/p>\n

 The Synthesis of Devotion and
\nKnowledge*<\/font><\/b><\/span><\/p>\n

 \n<\/p>\n

\nT<\/font><\/span><\/b>HE<\/font> Gita is not a treatise of metaphysical philosophy, in
\nspite of the great mass of metaphysical ideas which arise incidentally in its
\npages; for here no metaphysical truth is brought into expression solely for its
\nown sake. It seeks the highest truth for the highest practical utility, not for
\nintellectual or even for spiritual satisfaction, but as the truth that saves
\nand opens to us the passage from our present mortal imperfection to an immortal
\nperfection. Therefore after giving us in the first fourteen verses of this
\nchapter a leading philosophical truth of which we stand in need, it hastens in
\nthe next sixteen verses to make an immediate application of it. It turns it
\ninto a first starting-point for the unification of works, knowledge and
\ndevotion, \u2013 for the preliminary synthesis of works and knowledge by themselves
\nhas already been accomplished. <\/p>\n

We have before
\nus three powers, the Purushottama as the supreme truth of that into which we
\nhave to grow, the Self and the Jiva. Or, as we may put it, there is the
\nSupreme, there is the impersonal spirit, and there is the multiple soul,
\ntimeless foundation of our spiritual personality, the true and eternal
\nindividual, mamaivāmśah<\/span>
\nsanātanah<\/span><\/i>.
\nAll these three are divine, all three are the Divine. The supreme spiritual
\nnature of being, the Para Prakriti free from any limitation by the conditioning
\nIgnorance, is the nature of the Purushottama. In the impersonal Self there is
\nthe same divine nature, but here it is in its state of eternal rest,
\nequilibrium, inactivity, Nivritti. Finally, for activity, for Pravritti, the
\nPara Prakriti becomes the multiple spiritual personality, the Jiva. But the
\nintrinsic activity of this supreme Nature is always a spiritual, a divine
\nworking. It is force of the supreme divine Nature, it is the conscious will <\/p>\n

*Gita, VII. 15-28.<\/span><\/p>\n

  Page 265<\/span><\/p>\n

<\/p>\n
\n

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

 of the being of the Supreme that
\nthrows itself out in various essential and spiritual power of quality in the
\nJiva: that essential power is the Swabhava of the Jiva. All act and becoming
\nwhich proceed directly from this spiritual force are a divine becoming and a
\npure and spiritual action. Therefore it follows that in action the effort of
\nthe human individual must be to get back to his true spiritual personality and
\nto make all his works flow from the power of its supernal Shakti, to develop
\naction through the soul and the inmost intrinsic being, not through the mental
\nidea and vital desire, and to turn all his acts into a pure outflowing of the
\nwill of the Supreme, all his life into a dynamic symbol of the Divine Nature. <\/p>\n

But there is
\nalso this lower nature of the three Gunas whose character is the character of
\nthe ignorance and whose action is the action of the ignorance, mixed, confused,
\nperverted; it is the action of the lower personality, of the ego, of the
\nnatural and not of the spiritual individual. It is in order to recede from that
\nfalse personality that we have to resort to the impersonal Self and make
\nourselves one with it. Then, freed so from the ego personality, we can find the
\nrelation of the true individual to the Purushottama. It is one with him in
\nbeing, even though necessarily partial and determinative, because individual,
\nin action and temporal manifestation of nature. Freed too from the lower nature
\nwe can realise the higher, the divine, the spiritual. Therefore to act from the
\nsoul does not mean to act from the desire soul; for that is not the high
\nintrinsic being, but only the lower natural and superficial appearance. To act
\nin accordance with the intrinsic nature, the Swabhava, does not mean to act out
\nof the passions of the ego, to enact with indifference or with desire sin and
\nvirtue according to the natural impulses and the unstable play of the Gunas.
\nYielding to passion, an active or an inert indulgence of sin is no way either to
\nthe spiritual quietism of the highest impersonality or to the spiritual
\nactivity of the divine individual who is to be a channel for the will of the
\nsupreme Person, a direct power and visible becoming of the Purushottama.\u00a0\u00a0 <\/span><\/p>\n

The Gita has
\nlaid it down from the beginning that the very first precondition of the divine
\nbirth, the higher existence is the<\/p>\n

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\n

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 slaying of rajasic desire and its
\nchildren, and that means the exclusion of sin. Sin is the working of the lower nature
\nfor the crude satisfaction of its own ignorant, dull or violent rajasic and
\ntamasic propensities in revolt against any high self-control and self-mastery
\nof the nature by the spirit. And in order to get rid of this crude compulsion
\nof the being by the lower Prakriti in its inferior modes we must have recourse
\nto the highest mode of that Prakriti, the sattwic, which is seeking always for
\na harmonious light of knowledge and for a right rule of action. The Purusha,
\nthe soul within us which assents in Nature to the varying impulse of the Gunas,
\nhas to give its sanction to that sattwic impulse and that sattwic will and
\ntemperament in our being which seeks after such a rule. The sattwic will in our
\nnature has to govern us and not the rajasic and tamasic will. This is the
\nmeaning of all high reason in action as of all true ethical culture; it is the
\nlaw of Nature in us striving to evolve from her lower and disorderly to her
\nhigher and orderly action, to act not in passion and ignorance with the result
\nof grief and unquiet, but in knowledge and enlightened will with the result of
\ninner happiness, poise and peace. We cannot get beyond the three Gunas, if we
\ndo not first develop within ourselves the rule of the highest Guna, Sattwa. <\/p>\n

\u201cThe evil-doers
\nattain not to me,\u201d says the Purushottama, \u201csouls bewildered, low in the human
\nscale; for their knowledge is reft away from them by Maya and they resort to
\nthe nature of being of the Asura.\u201d This bewilderment is a befooling of the soul
\nin Nature by the deceptive ego. The evil-doer cannot attain to the Supreme
\nbecause he is for ever trying to satisfy the idol ego on the lowest scale of
\nhuman nature; his real God is this ego. His mind and will, hurried away in the
\nactivities of the Maya of the three Gunas, are not instruments of the spirit,
\nbut willing slaves or self-deceived tools of his desires. He sees this lower
\nnature only and not his supreme self and highest being or the Godhead within
\nhimself and in the world: he explains all existence to his will in the terms of
\nego and desire and serves only ego and desire. To serve ego and desire without
\naspiration to a higher nature and a higher law is to have the mind and the
\ntemperament of the Asura. A first necessary step<\/p>\n

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\n

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 upward is to aspire to a higher
\nnature and a higher law, to obey a better rule than the rule of desire, to
\nperceive and worship a nobler godhead than the ego or than any magnified image
\nof the ego, to become a right thinker and a right doer. This too is not in
\nitself enough; for even the sattwic man is subject to the bewilderment of the
\ngunas, because he is still governed by wish and disliking, icchā-dves<\/span>a<\/i>. He moves within the circle of
\nthe forms of Nature and has not the highest, not the transcendental and
\nintegral knowledge. Still by the constant upward aspiration in his ethical aim
\nhe in the end gets rid of the obscuration of sin which is the obscuration of
\nrajasic desire and passion and acquires a purified nature capable of
\ndeliverance from the rule of the triple Maya. By virtue alone man cannot attain
\nto the highest, but by virtue\u00b9 <\/span>he
\ncan develop a first capacity for attaining to it, adhikāra<\/i>. For the crude rajasic or the dull tamasic ego is
\ndifficult to shake off and put below us; the sattwic ego is less difficult and
\nat last, when it sufficiently subtilises and enlightens itself, becomes even
\neasy to transcend, transmute or annihilate. <\/p>\n

Man, therefore,
\nhas first of all to become ethical, sukr<\/span>tī<\/i>,
\nand then to rise to heights beyond any mere ethical rule of living, to the
\nlight, largeness and power of the spiritual nature, where he gets beyond the
\ngrasp of the dualities and its delusion, dvandva-moha.
\n<\/i>There he no longer seeks his personal good or pleasure or shuns his
\npersonal suffering or pain, for by these things he is no longer affected, nor
\nsays any longer, \u201cI am virtuous,\u201d \u201cI am sinful,\u201d but acts in his own high
\nspiritual nature by the will of the Divine for the universal good. We have
\nalready seen that for this end self-knowledge, equality, impersonality are the
\nfirst necessities, and that that is the way of reconciliation between knowledge
\nand works, between spirituality and activity in the world, between the ever
\nimmobile quietism of the timeless self and the eternal play of the pragmatic
\nenergy of Nature. But the Gita now lays down another and greater necessity for
\nthe Karmayogin who has unified his Yoga of works with the Yoga of knowledge.
\nNot knowledge<\/p>\n

 <\/p>\n

\u00b9<\/span>Obviously, by the true inner pun<\/span>ya<\/i>,
\na sattwic clarity in thought, feeling, temperament, motive and conduct, not a
\nmerely conventional or social virtue.<\/span><\/p>\n

\nPage 268<\/span><\/p>\n

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\n

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 and works alone are demanded of
\nhim now, but bhakti also, devotion to the Divine, love and adoration and the
\nsoul’s desire of the Highest. This demand, not expressly made until now, had
\nyet been prepared when the Teacher laid down as the necessary turn of his Yoga
\nthe conversion of all works into a sacrifice to the Lord of our being and fixed
\nas its culmination the giving up of all works, not only into our impersonal
\nSelf, but through impersonality into the Being from whom all our will and power
\noriginate. What was there implied is now brought out and we begin to see more
\nfully the Gita’s purpose. <\/p>\n

We have now set
\nbefore us three interdependent movements of our release out of the normal
\nnature and our growth into the divine and spiritual being. \u201cBy the delusion of
\nthe dualities which arises from wish and disliking, all existences in the
\ncreation are led into bewilderment,\u201d says the Gita. That is the ignorance, the
\negoism which fails to see and lay hold on the Divine everywhere, because it
\nsees only the dualities of Nature and is constantly occupied with its own
\nseparate personality and its seekings and shrinkings. For escape from this
\ncircle the first necessity in our works is to get clear of the sin of the vital
\nego, the fire of passion, the tumult of desire of the rajasic nature, and this
\nhas to be done by the steadying sattwic impulse of the ethical being. When that
\nis done, yes<\/span>ām
\ntvantagatam pāpam janānām pun<\/span>yakarman<\/span>am<\/i>,
\n\u2013 or rather as it is being done, for after a certain point all growth in the
\nsattwic nature brings an increasing capacity for a high quietude, equality and
\ntranscendence, \u2013 it is necessary to rise above the dualities and to become
\nimpersonal, equal, one self with the Immutable, one self with all existences.
\nThis process of growing into the spirit completes our purification. But while
\nthis is being done, while the soul is enlarging into self-knowledge, it has
\nalso to increase in devotion. For it has not only to act in a large spirit of
\nequality, but to do also sacrifice to the Lord, to that Godhead in all beings
\nwhich it does not yet know perfectly, but which it will be able so to know,
\nintegrally, samagram mām, <\/i>when
\nit has firmly the vision of the one self everywhere and in all existences.
\nEquality and vision of unity once perfectly gained, te dvandva-mohanirmuktāh<\/span><\/i>, a supreme
\nbhakti, an all-embracing devotion<\/i><\/p>\n

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<\/p>\n
\n

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

 to the Divine, becomes the whole
\nand the sole law of the being. All other law of conduct merges into that
\nsurrender, sarva-dharmān parityajya<\/i>.
\nThe soul then becomes firm in this bhakti and in the vow of self-consecration
\nof all its being, knowledge, works; for it has now for its sure base, its
\nabsolute foundation of existence and action the perfect, the integral, the
\nunifying knowledge of the all-originating Godhead, te bhajante mām dr<\/span>d<\/span>ha-vratāh<\/span><\/i>.\n<\/p>\n

        From the ordinary point of view
\nany return towards bhakti or continuation of the heart’s activities after
\nknowledge and impersonality have been gained, might seem to be a relapse. For
\nin bhakti there is always the element, the foundation even of personality,
\nsince its motive-power is the love and adoration of the individual soul, the
\nJiva, turned towards the supreme and universal Being. But from the standpoint
\nof the Gita, where the aim is not inaction and immergence in the eternal
\nImpersonal, but a union with the Purushottama through the integrality of our
\nbeing, this objection cannot at all intervene. In this Yoga the soul escapes
\nindeed its lower personality by the sense of its impersonal and immutable
\nself-being; but it still acts and all action belongs to the multiple soul in
\nthe mutability of Nature. If we do not bring in as a corrective to an excessive
\nquietism the idea of sacrifice to the Highest, we have to regard this element
\nof action as something not at all ourselves, some remnant of the play of the
\ngunas without any divine reality behind it, a last dissolving form of ego, of
\nI-ness, a continued impetus of the lower Nature for which we are not
\nresponsible since our knowledge rejects it and aims at escape from it into pure
\ninaction. But by combining the tranquil impersonality of the one self with the
\nstress of the works of Nature done as a sacrifice to the Lord, we by this
\ndouble key escape from the lower egoistic personality and grow into the purity
\nof our true spiritual person. Then are we no longer the bound and ignorant ego
\nin the lower, but the free Jiva in the supreme Nature. Then we no longer live
\nin the knowledge of the one immutable and impersonal self and this mutable
\nmultiple Nature as two opposite entities, but rise to the very embrace of the
\nPurushottama discovered simultaneously through both of these powers of our
\nbeing.<\/p>\n

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\n

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 All three are the spirit, and the
\ntwo which are apparent opposites prove to be only confronting faces of the
\nthird which is the highest. \u201cThere is the immutable and impersonal spiritual
\nbeing (Purusha),\u201d says Krishna later on, \u201cand there is
\nthe mutable and personal spiritual being. But there is too another Highest (uttama purus<\/span>a<\/i>) called
\nthe supreme self, Paramatman, he who has entered into this whole world and
\nupbears it, the Lord, the imperishable. I am this Purushottama who am beyond
\nthe mutable and am greater and higher even than the immutable. He who has
\nknowledge of me as the Purushottama, adores me (has bhakti for me, bhajati<\/i>), with all-knowledge and in
\nevery way of his natural being.\u201d And it is this bhakti of an integral knowledge
\nand integral self-giving which the Gita now begins to develop. <\/p>\n

For note that it
\nis bhakti with knowledge which the Gita demands from the disciple and it
\nregards all other forms of devotion as good in themselves but still inferior;
\nthey may do well by the way, but they are not the thing at which it aims in the
\nsoul’s culmination. Among those who have put away the sin of the rajasic egoism
\nand are moving towards the Divine, the Gita distinguishes between four kinds of
\nbhaktas. There are those who turn to him as a refuge from sorrow and suffering
\nin the world, ārta<\/i>. There are
\nthose who seek him as the giver of good in the world, arthārthī<\/i>. There are those who come to him in the desire
\nfor knowledge, jij\u00f1āsu<\/i>. And
\nlastly there are those who adore him with knowledge, j\u00f1ānī<\/i>. All are approved by the Gita, but only on the last
\ndoes it lay the seal of its complete sanction. All these movements without
\nexception are high and good, udārāh<\/i><\/span>
\nsarva evaite<\/i>, but the bhakti with
\nknowledge excels them all, viśis<\/span>yate<\/i>.
\nWe may say that these forms are successively the bhakti of the vital-emotional
\nand affective nature,\u00b9 <\/span>that
\nof the practical and dynamic nature, that of the reasoning intellectual nature,
\nand that of the highest intuitive being which takes up all the rest of the
\nnature into unity with the Divine. Practically, however, the others may be
\nregarded as preparatory movements. For the Gita itself here says that it is
\nonly at the end of<\/p>\n

 <\/span><\/p>\n

\u00b9<\/span>The later bhakti<\/i> of ecstatic love is at its roots
\npsychic in nature; it is vital-emotional only in its inferior forms or in some
\nof its more outward manifestations.\u00a0 <\/span>that
\nof the<\/span><\/p>\n

  Page 271<\/span><\/p>\n

<\/p>\n
\n

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 many existences that one can,
\nafter possession of the integral knowledge and after working that out in
\noneself through many lives, attain at the long last to the Transcendent. For
\nthe knowledge of the Divine as all things that are is difficult to attain and
\nrare on earth is the great soul, mahātmā<\/i>,
\nwho is capable of fully so seeing him and of entering into him with his whole
\nbeing, in every way of his nature, by the wide power of this all-embracing
\nknowledge, sarvavit sarvabhāvena<\/i>.\n<\/p>\n

It may be asked
\nhow is that devotion high and noble, udāra<\/i>,
\nwhich seeks God only for the worldly boons he can give or as a refuge in sorrow
\nand suffering, and not the Divine for its own sake? Do not egoism, weakness,
\ndesire reign in such an adoration and does it not belong to the lower nature?
\nMoreover, where there is not knowledge, the devotee does not approach the
\nDivine in his integral all-embracing truth, vāsudevah<\/span>
\nsarvam iti<\/i>, but constructs imperfect names and images of the Godhead which
\nare only reflections of his own need, temperament and nature, and he worships
\nthem to help or appease his natural longings. He constructs for the Godhead the
\nname and form of Indra or Agni, of Vishnu or Shiva, of a divinised Christ or
\nBuddha, or else some composite of natural qualities, an indulgent God of love
\nand mercy, or a severe God of righteousness and justice, or an awe-inspiring
\nGod of wrath and terror and flaming punishments, or some amalgam of any of
\nthese, and to that he raises his altars without and in his heart and mind and
\nfalls down before it to demand from it worldly good and joy or healing of his
\nwounds or a sectarian sanction for an erring, dogmatic, intellectual,
\nintolerant knowledge. All this up to a certain point is true enough. Very rare
\nis the great soul who knows that Vasudeva the omnipresent Being is all that is,
\nvāsudevah<\/span> sarvam
\niti sa mahātmā sudurlabhah<\/i><\/span>. Men are led
\naway by various outer desires which take from them the working of the inner
\nknowledge, kāmais<\/i> tais tair hr<\/span>taj\u00f1ānāh<\/span><\/i>.
\nIgnorant, they resort to other godheads, imperfect forms of the deity which
\ncorrespond to their desire, prapadyante
\n‘nyadevatāh<\/span><\/i>.
\nLimited, they set up this or that rule and cult, tam tam niyamam āsthāya<\/i>, which satisfies the need of
\ntheir nature. And in all this it is a compelling personal determination, it is
\nthis narrow need of their own nature<\/p>\n

\n  Page 272<\/span><\/p>\n

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\n

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 that they follow and take for the
\nhighest truth, \u2013 incapable yet of the infinite and its largeness. The Godhead
\nin these forms gives them their desires if their faith is whole; but these
\nfruits and gratifications are temporary and it is a petty intelligence and
\nunformed reason which makes the pursuit of them its principle of religion and
\nlife. And so far as there is a spiritual attainment by this way, it is only to
\nthe gods; it is only the Divine in formations of mutable nature and as the
\ngiver of her results that they realise. But those who adore the transcendent
\nand integral Godhead embrace all this and transform it all, exalt the gods to
\ntheir highest, Nature to her summits, and go beyond them to the very Godhead,
\nrealise and attain to the Transcendent. Devān
\ndevayajo yānti madbhaktā yānti mām api<\/i>. <\/p>\n

Still the
\nsupreme Godhead does not at all reject these devotees because of their imperfect
\nvision. For the Divine in his supreme transcendent being, unborn, imminuable
\nand superior to all these partial manifestations, cannot be easily known to any
\nliving creature. He is self-enveloped in this immense cloak of Maya, that Maya
\nof his Yoga, by which he is one with the world and yet beyond it, immanent but
\nhidden, seated in all hearts but not revealed to any and every being. Man in
\nNature thinks that these manifestations in Nature are all the Divine, when they
\nare only his works and his powers and his veils. He knows all past and all
\npresent and future existences, but him none yet knoweth. If then after thus
\nbewildering them with his workings in Nature, he were not to meet them in these
\nat all, there would be no divine hope for man or for any soul in Maya.
\nTherefore according to their nature, as they approach him, he accepts their
\nbhakti and answers to it with the reply of divine love and compassion. These
\nforms are after all a certain kind of manifestation through which the imperfect
\nhuman intelligence can touch him, these desires are first means by which our
\nsouls turn towards him: nor is any devotion worthless or ineffective, whatever
\nits limitations. It has the one grand necessity, faith. \u201cWhatever form of me
\nany devotee with faith desires to worship, I make that faith of his firm and
\nundeviating.\u201d By the force of that faith in his cult and worship he gets his
\ndesire and the spiritual realisation for which he is at the moment fitted. By
\nseeking all<\/p>\n

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\n

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

 his good from the Divine, he shall
\ncome in the end to seek in the Divine all his good. By depending for his joys
\non the Divine, he shall learn to fix in the Divine all his joy. By knowing the
\nDivine in his forms and qualities, he shall come to know him as the All and the
\nTranscendent who is the source of all things.\u00b9<\/span><\/p>\n

        Thus by spiritual development
\ndevotion becomes one with knowledge. The Jiva comes to delight in the one
\nGodhead, \u2013 in the Divine known as all being and consciousness and delight and
\nas all things and beings and happenings, known in Nature, known in the self,
\nknown for that which exceeds self and Nature. He is ever in constant union with
\nhim, nityayukta<\/i>; his whole life and
\nbeing are an eternal Yoga with the Transcendent than whom there is nothing
\nhigher, with the Universal besides whom there is none else and nothing else. On
\nhim is concentred all his bhakti, ekabhaktih<\/i><\/span>,
\nnot on any partial godhead, rule or cult. This single devotion is his whole law
\nof living and he has gone beyond all creeds of religious belief, rules of conduct,
\npersonal aims of life. He has no griefs to be healed, for he is in possession
\nof the All-blissful. He has no desires to hunger after, for he possesses the
\nhighest and the All and is close to the All-Power that brings all fulfilment.
\nHe has no doubts or baffled seekings left, for all knowledge streams upon him
\nfrom the Light in which he lives. He loves perfectly the Divine and is his
\nbeloved; for as he takes joy in the Divine, so too the Divine takes joy in him.
\nThis is the God-lover who has the knowledge, j\u00f1ānīi bhakta<\/i>. And this knower, says the Godhead in the
\nGita, is my self; the others seize only motives and aspects in Nature, but he
\nthe very self-being and all-being of the Purushottama with which he is in
\nunion. His is the divine birth in the supreme Nature, integral in being,
\ncompleted in will, absolute in love, perfected in knowledge. In him the Jiva’s
\ncosmic existence is justified because it has exceeded itself and so found its
\nown whole and highest truth of being. <\/p>\n

 <\/span><\/p>\n

\u00b9<\/span>There is a place also for the
\nthree lesser seekings even after the highest attainment, but transformed, not
\nnarrowly personal, \u2013 for there can still be a passion for the removal of sorrow
\nand evil and ignorance and for the increasing evolution and integral
\nmanifestation of the supreme good, power, joy and knowledge in this phenomenal
\nNature.<\/span><\/p>\n

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TWO  The Synthesis of Devotion and Knowledge*   THE Gita is not a treatise of metaphysical philosophy, in spite of the great mass of metaphysical…<\/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-1394","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\/1394","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=1394"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1394\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=1394"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=1394"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=1394"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}