{"id":1398,"date":"2013-07-13T01:34:33","date_gmt":"2013-07-13T01:34:33","guid":{"rendered":"http:\/\/localhost\/?p=1398"},"modified":"2013-07-13T01:34:33","modified_gmt":"2013-07-13T01:34:33","slug":"36-the-vision-of-the-world-spirit-time-the-destroyer-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\/36-the-vision-of-the-world-spirit-time-the-destroyer-vol-13-essays-on-the-gita-volume-13","title":{"rendered":"-36_The Vision of the World-Spirit – Time the Destroyer.htm"},"content":{"rendered":"\n\n
\n
\n

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

\n <\/font>The Vision of the World-Spirit <\/font> <\/span><\/p>\n

\n
\nTime the Destroyer<\/font><\/span><\/p>\n

 \n<\/p>\n

\nT<\/font><\/span><\/b>HE<\/font> vision of the universal Purusha is one of the best known
\nand most powerfully poetic passages in the Gita, but its place in the thought
\nis not altogether on the surface. It is evidently intended for a poetic and
\nrevelatory symbol and we must see how it is brought in and for what purpose and
\ndiscover to what it points in its significant aspects before we can capture its
\nmeaning. It is invited by Arjuna in his desire to see the living image, the
\nvisible greatness of the unseen Divine, the very embodiment of the Spirit and
\nPower that governs the universe. He has heard the highest spiritual secret of
\nexistence, that all is from God and all is the Divine and in all things God dwells
\nand is concealed and can be revealed in every finite appearance. The illusion
\nwhich so persistently holds man’s sense and mind, the idea that things at all
\nexist in themselves or for themselves apart from God or that anything subject
\nto Nature can be self-moved and self-guided, has passed from him, \u2013 that was
\nthe cause of his doubt and bewilderment and refusal of action. Now he knows
\nwhat is the sense of the birth and passing away of existences. He knows that
\nthe imperishable greatness of the divine conscious Soul is the secret of all these
\nappearances. All is a Yoga of this great eternal Spirit in things and all
\nhappenings are the result and expression of that Yoga; all Nature is full of
\nthe secret Godhead and in labour to reveal him in her. But he would see too the
\nvery form and body of this Godhead, if that be possible. He has heard of his
\nattributes and understood the steps and ways of his self-revelation; but now he
\nasks of this Master of the Yoga to discover his very imperishable Self to the
\neye of Yoga. Not, evidently, the formless silence of his actionless
\nimmutability, but the Supreme from whom is all energy <\/span><\/p>\n

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\n

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and action, of whom forms are the
\nmasks, who reveals his force in the Vibhuti, \u2013 the Master of works, the Master
\nof knowledge and adoration, the Lord of Nature and all her creatures. For this
\ngreatest all-comprehending vision he is made to ask because it is so, from the Spirit
\nrevealed in the universe, that he must receive the command to his part in the
\nworld-action. <\/p>\n

What thou hast
\nto see, replies the Avatar, the human eye cannot grasp, \u2013 for the human eye can
\nsee only the outward appearances of things or make out of them separate symbol
\nforms, each of them significant of only a few aspects of the eternal Mystery.
\nBut there is a divine eye, an inmost seeing, by which the supreme Godhead in
\nhis Yoga can be beheld and that eye I now give to thee. Thou shalt see, he
\nsays, my hundreds and thousands of divine forms, various in kind, various in shape
\nand hue; thou shalt see the Adityas and the Rudras and the Maruts and the
\nAswins; thou shalt see many wonders that none has beheld; thou shalt see today
\nthe whole world related and unified in my body and whatever else thou willest
\nto behold. This then is the keynote, the central significance. It is the vision
\nof the One in the many, the Many in the One, \u2013 and all are the One. It is this
\nvision that to the eye of the divine Yoga liberates, justifies, explains all
\nthat is and was and shall be. Once seen and held, it lays the shining axe of
\nGod at the root of all doubts and perplexities and annihilates all denials and oppositions.
\nIt is the vision that reconciles and unifies. If the soul can arrive at unity
\nwith the Godhead in this vision, \u2013 Arjuna has not yet done that, therefore we
\nfind that he has fear when he sees, \u2013 all even that is terrible in the world
\nloses its terror. We see that it too is an aspect of the Godhead and once we
\nhave found his meaning in it, not looking at it by itself alone, we can accept
\nthe whole of existence with an all-embracing joy and a mighty courage, go
\nforward with sure steps to the appointed work and envisage beyond it the
\nsupreme consummation. The soul admitted to the divine knowledge which beholds
\nall things in one view, not with a divided, partial and therefore bewildered
\nseeing, can make a new discovery of the world and all else that it wills to
\nsee, yaccānyad<\/i> drastum<\/i> icchasi<\/i>; it can move on the basis of
\nthis all-relating and
\n <\/p>\n

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\n

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all-unifying vision from
\nrevelation to completing revelation.<\/p>\n

\u00a0<\/span>The supreme Form is then made visible. It is
\nthat of the infinite Godhead whose faces are everywhere and in whom are all the
\nwonders of existence, who multiplies unendingly all the many marvellous
\nrevelations of his being, a world-wide Divinity seeing with innumerable eyes,
\nspeaking from innumerable mouths, armed for battle with numberless divine
\nuplifted weapons, glorious with divine ornaments of beauty, robed in heavenly
\nraiment of deity, lovely with garlands of divine flowers, fragrant with divine
\nperfumes. Such is the light of this body of God as if a thousand suns had risen
\nat once in heaven. The whole world multitudinously divided and yet unified is
\nvisible in the body of the God of Gods. Arjuna sees him, God magnificent and
\nbeautiful and terrible, the Lord of souls who has manifested in the glory and
\ngreatness of his spirit this wild and monstrous and orderly and wonderful and
\nsweet and terrible world, and overcome with marvel and joy and fear he bows
\ndown and adores with words of awe and with clasped hands the tremendous vision.
\n\u201cI see\u201d he cries \u201call the gods in thy body, O God, and different companies of
\nbeings, Brahma the creating lord seated in the Lotus, and the Rishis and the race
\nof the divine Serpents. I see numberless arms and bellies and eyes and faces, I
\nsee thy infinite forms on every side, but I see not thy end nor thy middle nor
\nthy beginning, O Lord of the universe, O Form universal. I see thee crowned and
\nwith thy mace and thy discus, hard to discern because thou art a luminous mass
\nof energy on all sides of me, an encompassing blaze, a sun-bright fire-bright
\nImmeasurable. Thou art the supreme Immutable whom we have to know, thou art the
\nhigh foundation and abode of the universe, thou art the imperishable guardian
\nof the eternal laws, thou art the sempiternal soul of existence.\u201d<\/p>\n

\u00a0<\/span>But in the greatness of this vision there is
\ntoo the terrific image of the Destroyer. This Immeasurable without end or middle
\nor beginning is he in whom all things begin and exist and end. This Godhead who
\nembraces the worlds with his numberless arms and destroys with his million
\nhands, whose eyes are suns and moons, has a face of blazing fire and is ever
\nburning up the whole universe with the flame of his energy. The form of him is
\n
\n <\/span><\/p>\n

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 fierce and marvellous and alone
\nit fills all the regions and occupies the whole space between earth and heaven.
\nThe companies of the gods enter it, afraid, adoring; the Rishis and the Siddhas
\ncrying \u201cMay there be peace and weal\u201d praise it with many praises; the eyes of
\nGods and Titans and Giants are fixed on it in amazement. It has enormous
\nburning eyes; it has mouths that gape to devour, terrible with many tusks of
\ndestruction; it has faces like the fires of Death and Time. The kings and the
\ncaptains and the heroes on both sides of the world-battle are hastening into
\nits tusked and terrible jaws and some are seen with crushed and bleeding heads
\ncaught between its teeth of power; the nations are rushing to destruction with
\nhelpless speed into its mouths of flame like many rivers hurrying in their
\ncourse towards the ocean or like moths that cast themselves on a kindled fire.
\nWith those burning mouths the Form of Dread is licking all the regions around;
\nthe whole world is full of his burning energies and baked in the fierceness of
\nhis lustres. The world and its nations are shaken and in anguish with the
\nterror of destruction and Arjuna shares in the trouble and panic around him;
\ntroubled and in pain is the soul within him and he finds no peace or gladness.
\nHe cries to the dreadful Godhead, \u201cDeclare to me who thou art that wearest this
\nform of fierceness. Salutation to thee, O thou great Godhead, turn thy heart to
\ngrace. I would know who thou art who wast from the beginning, for I know not
\nthe will of thy workings.\u201d <\/p>\n

This last cry of
\nArjuna indicates the double intention in the vision. This is the figure of the
\nsupreme and universal Being, the Ancient of Days who is for ever, sanātanam<\/i> purusam<\/i> purānam<\/i>,
\nthis is he who for ever creates, for Brahma the Creator is one of the Godheads
\nseen in his body, he who keeps the world always in existence, for he is the
\nguardian of the eternal laws, but who is always too destroying in order that he
\nmay new-create, who is Time, who is Death, who is Rudra the Dancer of the calm
\nand awful dance, who is Kali with her garland of skulls trampling naked in
\nbattle and flecked with the blood of the slaughtered Titans, who is the cyclone
\nand the fire and the earthquake and pain and famine and revolution and ruin and
\nthe swallowing ocean. And it is this last aspect of him which he puts forward <\/p>\n

\nPage 366.<\/span><\/p>\n

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\n

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at the moment. It is an aspect
\nfrom which the mind in men willingly turns away and ostrich-like hides its head
\nso that perchance, not seeing, it may not be seen by the Terrible. The weakness
\nof the human heart wants only fair and comforting truths or in their absence
\npleasant fables; it will not have the truth in its entirety because there there
\nis much that is not clear and pleasant and comfortable, but hard to understand
\nand harder to bear. The raw religionist, the superficial optimistic thinker,
\nthe sentimental idealist, the man at the mercy of his sensations and emotions
\nagree in twisting away from the sterner conclusions, the harsher and fiercer
\naspects of universal existence. Indian religion has been ignorantly reproached
\nfor not sharing in this general game of hiding, because on the contrary it has
\nbuilt and placed before it the terrible as well as the sweet and beautiful
\nsymbols of the Godhead. But it is the depth and largeness of its long thought
\nand spiritual experience that prevent it from feeling or from giving
\ncountenance to these feeble shrinkings.<\/p>\n

\u00a0<\/span>Indian spirituality knows that God is Love and
\nPeace and calm Eternity, \u2013 the Gita which presents us with these terrible images,
\nspeaks of the Godhead who embodies himself in them as the lover and friend of
\nall creatures. But there is too the sterner aspect of his divine government of
\nthe world which meets us from the beginning, the aspect of destruction, and to
\nignore it is to miss the full reality of the divine Love and Peace and Calm and
\nEternity and even to throw on it an aspect of partiality and illusion, because
\nthe comforting exclusive form in which it is put is not borne out by the nature
\nof the world in which we live. This world of our battle and labour is a fierce
\ndangerous destructive devouring world in which life exists precariously and the
\nsoul and body of man move among enormous perils, a world in which by every step
\nforward, whether we will it or no, something is crushed and broken, in which
\nevery breath of life is a breath too of death. To put away the responsibility
\nfor all that seems to us evil or terrible on the shoulders of a semi-omnipotent
\nDevil, or to put it aside as part of Nature, making an unbridgeable opposition
\nbetween world-nature and God-Nature, as if Nature were independent of God, or
\nto throw the responsibility on <\/p>\n

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man and his sins, as if he had a
\npreponderant voice in the making of this world or could create anything against
\nthe will of God, are clumsily comfortable devices in which the religious
\nthought of India has never taken refuge. We have to look courageously in the
\nface of the reality and see that it is God and none else who has made this
\nworld in his being and that so he has made it. We have to see that Nature
\ndevouring her children, Time eating up the lives of creatures, Death universal
\nand ineluctable and the violence of the Rudra forces in man and Nature are also
\nthe supreme Godhead in one of his cosmic figures. We have to see that God the
\nbountiful and prodigal creator, God the helpful, strong and benignant preserver
\nis also God the devourer and destroyer. The torment of the couch of pain and
\nevil on which we are racked is his touch as much as happiness and sweetness and
\npleasure. It is only when we see with the eye of the complete union and feel
\nthis truth in the depths of our being that we can entirely discover behind that
\nmask too the calm and beautiful face of the all-blissful Godhead and in this
\ntouch that tests our imperfection the touch of the friend and builder of the
\nspirit in man. The discords of the worlds are God’s discords and it is only by
\naccepting and proceeding through them that we can arrive at the greater
\nconcords of his supreme harmony, the summits and thrilled vastnesses of his
\ntranscendent and his cosmic Ananda.<\/p>\n

The problem
\nraised by the Gita and the solution it gives demand this character of the
\nvision of the World-Spirit. It is the problem of a great struggle, ruin and
\nmassacre which has been brought about by the all-guiding Will and in which the
\neternal Avatar himself has descended as the charioteer of the protagonist in
\nthe battle. The seer of the vision is himself the protagonist, the
\nrepresentative of the battling soul of man who has to strike down tyrant and
\noppressive powers that stand in the path of his evolution and to establish and
\nenjoy the kingdom of a higher right and nobler law of being. Perplexed by the terrible
\naspect of the catastrophe in which kindred smite at kindred, whole nations are
\nto perish and society itself seems doomed to sink down in a pit of confusion
\nand anarchy, he has shrunk back, refused the task of destiny and demanded of
\nhis divine Friend <\/p>\n

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and Guide why he is appointed to
\nso dreadful a work, kim<\/i> karmani<\/i> ghore<\/i> mām<\/i> niyojayasi<\/i>. He has been shown then how
\nindividually to rise above the apparent character of whatever work he may do,
\nto see that Nature the executive force is the doer of the work, his natural
\nbeing the instrument, God the master of Nature and of works to whom he must
\noffer them without desire or egoistic choice as a sacrifice. He has been shown too
\nthat the Divine who is above all these things and untouched by them, yet
\nmanifests himself in man and Nature and their action and that all is a movement
\nin the cycles of this divine manifestation. But now when he is put face to face
\nwith the embodiment of this truth, he sees in it magnified by the image of the
\ndivine greatness this aspect of terror and destruction and is appalled and can
\nhardly bear it. For why should it be thus that the All-spirit manifests himself
\nin Nature? What is the significance of this creating and devouring flame that
\nis mortal existence, this world-wide struggle, these constant disastrous revolutions,
\nthis labour and anguish and travail and perishing of creatures? He puts the
\nancient question and breathes the eternal prayer, \u201cDeclare to me who art thou
\nthat comest to us in this form of fierceness. I would know who art thou who wast
\nfrom the beginning, for I know not the will of thy workings. Turn thy heart to
\ngrace.\u201d<\/p>\n

\u00a0<\/span>Destruction, replies the Godhead, is the will
\nof my workings with which I stand here on this field of Kurukshetra, the field
\nof the working out of the Dharma, the field of human action, \u2013 as we might
\nsymbolically translate the descriptive phrase, dharmaksetre<\/i> kuruksetre<\/i>,
\n\u2013 \u00a0<\/span>a world-wide destruction which has
\ncome in the process of the Time-Spirit. I have a foreseeing purpose which
\nfulfils itself infallibly and no participation or abstention of any human being
\ncan prevent, alter or modify it; all is done by me already in My eternal eye of
\nwill before it can at all be done by man upon earth. I as Time have to destroy
\nthe old structures and to build up a new, mighty and splendid kingdom. Thou as
\na human instrument of the divine Power and Wisdom hast in this \u00a0<\/span>struggle which thou canst not prevent to
\nbattle for the right and slay and conquer its opponents. Thou too, the human
\nsoul in Nature, hast to enjoy in Nature the fruit given by Me, the empire <\/p>\n

\nPage 369<\/span><\/p>\n

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\n\u00a0<\/span>of right and justice. Let this be sufficient
\nfor thee, \u2013 \u00a0<\/span>to be one with God in thy
\nsoul, to receive his command, to do his will, to see calmly a supreme purpose
\nfulfilled in the world. \u201cI am Time the waster of the peoples arisen and
\nincreased whose will in my workings is here to destroy the nations. Even without
\nthee all these warriors shall be not, who are ranked in the opposing armies.
\nTherefore arise, get thee glory, conquer thy enemies and enjoy an opulent
\nkingdom. By me and none other already even are they slain, do thou become the
\noccasion only, O Savyasachin. Slay, by me who are slain, Drona, Bhishma,
\nJayadratha, Karna and other heroic fighters; be not pained and troubled. Fight,
\nthou shalt conquer the adversary in the battle.\u201d The fruit of the great and
\nterrible work is promised and prophesied, not as a fruit hungered for by the
\nindividual, \u2013 \u00a0<\/span>for to that there is to be
\nno attachment, \u2013 \u00a0<\/span>but as the result of
\nthe divine will, the glory and success of the thing to be done accomplished,
\nthe glory given by the Divine to himself in his Vibhuti. Thus is the final and
\ncompelling command to action given to the protagonist of the world-battle.<\/p>\n

\u00a0<\/span>It is the Timeless manifest as Time and
\nWorld-Spirit from whom the command to action proceeds. For certainly the Godhead
\nwhen he says, \u201cI am Time the Destroyer of beings,\u201d does not mean either that he
\nis the Time-Spirit alone or that the whole essence of the Time-Spirit is
\ndestruction. But it is this which is the present will of his workings, pravrtti<\/i>. Destruction is always
\na simultaneous or alternate element which keeps pace with creation and it is by
\ndestroying and renewing that the Master of Life does his long work of
\npreservation. More, destruction is the first condition of progress. Inwardly, the
\nman who does not destroy his lower self-formations, cannot rise to a greater
\nexistence. Outwardly also, the nation or community or race which shrinks too
\nlong from destroying and replacing its past forms of life, is itself destroyed,
\nrots and perishes and out of its debris other nations, communities and races
\nare formed. By destruction of the old giant occupants man made himself a place
\nupon earth. By destruction of the Titans the gods maintain the continuity of
\nthe divine Law in the cosmos. Whoever prematurely attempts to get rid of this
\nlaw of battle and destruction, strives vainly against <\/p>\n

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the greater will of the
\nWorld-Spirit. Whoever turns from it in the weakness of his lower members, as did
\nArjuna in the beginning, \u2013 therefore was his shrinking condemned as a small and
\nfalse pity, an inglorious, an un-Aryan and unheavenly feebleness of heart and
\nimpotence of spirit, klaibyam<\/i>, ksudram<\/i> hrdayabaurbalyam<\/i>, \u2013 is showing not true virtue, but a want
\nof spiritual courage to face the sterner truths of Nature and of action and
\nexistence. Man can only exceed the law of battle by discovering the greater law
\nof his immortality. There are those who seek this where it always exists and must
\nprimarily be found, in the higher reaches of the pure spirit, and to find it
\nturn away from a world governed by the law of Death. That is an individual
\nsolution which makes no difference to mankind and the world, or rather makes
\nonly this difference that they are deprived of so much spiritual power which
\nmight have helped them forward in the painful march of their evolution.<\/p>\n

\u00a0<\/span>What then is the master man, the divine
\nworker, the opened channel of the universal Will to do when he finds the World-Spirit
\nturned towards some immense catastrophe, figured before his eyes as Time the
\ndestroyer arisen and increased for the destruction of the nations, and himself
\nput there in the forefront whether as a fighter with physical weapons or a leader
\nand guide or an inspirer of men, as he cannot fail to be by the very force of
\nhis nature and the power within him, svabhāvajena<\/i>
\nsvena<\/i> karmanā<\/i>? To abstain, to sit silent, to protest by
\nnon-intervention? But abstention will not help, will not prevent the fulfilment
\nof the destroying Will, but rather by the lacuna it creates increase confusion.
\nEven without thee, cries the Godhead, my will of destruction would still be
\naccomplished, rte’pi<\/i> tvām<\/i>. If Arjuna were to abstain or
\neven if the battle of Kurukshetra were not to be fought, that evasion would
\nonly prolong and make worse the inevitable confusion, disorder, ruin that are coming.
\nFor these things are no accident, but an inevitable seed that has been sown and
\na harvest that must be reaped. They who have sown the wind, must reap the
\nwhirlwind. Nor indeed will his own nature allow him any real abstention, prakrtis<\/i> tvām<\/i> niyoksyati<\/i>.
\nThis the Teacher tells Arjuna at the close, \u201cThat which in thy egoism thou
\nthinkest saying, I will not fight, vain is this thy resolve:
\n <\/p>\n

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              Nature shall yoke thee to thy
\nwork. Bound by thy own action which is born of the law of thy being, what from
\ndelusion thou desirest not to do, that thou shalt do even perforce.\u201d Then to
\ngive another turn, to use some kind of soul force, spiritual method and power,
\nnot physical weapons? But that is only another form of the same action; the
\ndestruction will still take place, and the turn given too will be not what the individual
\nego, but what the World-Spirit wills. Even, the force of destruction may feed
\non this new power, may get a more formidable impetus and Kali arise filling the
\nworld with a more terrible sound of her laughters. No real peace can be till
\nthe heart of man deserves peace; the law of Vishnu cannot prevail till the debt
\nto Rudra is paid. To turn aside then and preach to a still unevolved mankind
\nthe law of love and oneness? Teachers of the law of love and oneness there must
\nbe, for by that way must come the ultimate salvation. But not till the
\nTime-Spirit in man is ready, can the inner and ultimate prevail over the outer
\nand immediate reality. Christ and Buddha have come and gone, but it is Rudra
\nwho still holds the world in the hollow of his hand. And meanwhile the fierce
\nforward labour of mankind tormented and oppressed by the Powers that are profiteers
\nof egoistic force and their servants cries for the sword of the Hero of the
\nstruggle and the word of its prophet.<\/p>\n

\u00a0<\/span>The highest way appointed for him is to carry
\nout the will of God without egoism, as the human occasion and instrument of
\nthat which he sees to be decreed, with the constant supporting memory of the
\nGodhead in himself and man, mām<\/i> anusmaran<\/i>, and in whatever ways are
\nappointed for him by the Lord of his Nature.
\nNimittamātram bhava<\/i> savyasācin<\/i>.
\nHe will not cherish personal enmity, anger, hatred, egoistic desire and
\npassion, will not hasten towards strife or lust after violence and destruction
\nlike the fierce Asura, but he will do his work, lokasangrahāya<\/i>. Beyond the action he will look towards that to
\nwhich it leads, that for which he is warring. For God the Time-Spirit does not destroy
\nfor the sake of destruction, but to make the ways clear in the cyclic process
\nfor a greater rule and a progressing manifestation, rājyam<\/i> samrddham<\/i>.
\nHe will accept in its deeper sense, which the superficial mind does not see,
\nthe greatness of the <\/p>\n

\nPage 372<\/span><\/p>\n

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 struggle, the glory of the
\nvictory, \u2013 if need be, the glory of the victory which comes masked as defeat, \u2013
\nand lead man too in the enjoyment of his opulent kingdom. Not appalled by the
\nface of the Destroyer, he will see within it the eternal Spirit imperishable in
\nall these perishing bodies and behind it the face of the Charioteer, the Leader
\nof man, the Friend of all creatures, suhrdam<\/i>
\nsarvabhūtānām<\/i>. This
\nformidable World-Form once seen and acknowledged, it is to that reassuring
\ntruth that the rest of the chapter is directed; it discloses in the end a more
\nintimate face and body of the Eternal. <\/p>\n

\nPage 373<\/span><\/p>\n<\/div>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

TEN  The Vision of the World-Spirit Time the Destroyer   THE vision of the universal Purusha is one of the best known and most powerfully…<\/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-1398","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\/1398","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=1398"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1398\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=1398"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=1398"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=1398"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}