{"id":1403,"date":"2013-07-13T01:34:35","date_gmt":"2013-07-13T01:34:35","guid":{"rendered":"http:\/\/localhost\/?p=1403"},"modified":"2013-07-13T01:34:35","modified_gmt":"2013-07-13T01:34:35","slug":"31-the-divine-truth-and-way-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\/31-the-divine-truth-and-way-vol-13-essays-on-the-gita-volume-13","title":{"rendered":"-31_The Divine Truth and Way.htm"},"content":{"rendered":"\n\n
\n
\n

\nFIVE<\/font><\/b><\/span><\/p>\n

\n <\/font>The Divine Truth and Way<\/font><\/b><\/span><\/p>\n

\n 
\n<\/font>\n<\/p>\n

\nT<\/font><\/span><\/b>HE <\/font>Gita then proceeds to unveil the supreme and integral
\nsecret, the one thought and truth in which the seeker of perfection and
\nliberation must learn to live and the one law of perfection of his spiritual
\nmembers and of all their movements. This supreme secret is the mystery of the
\ntranscendent Godhead who is all and everywhere, yet so much greater and other than
\nthe universe and all its forms that nothing here contains him, nothing
\nexpresses him really, and no language which is borrowed from the appearances of
\nthings in space and time and their relations can suggest the truth of his
\nunimaginable being. The consequent law of our perfection is an adoration by our
\nwhole nature and its self-surrender to its divine source and possessor. Our one
\nultimate way is the turning of our entire existence in the world, and not
\nmerely of this or that in it, into a single movement towards the Eternal. By
\nthe power and mystery of a divine Yoga we have come out of his inexpressible
\nsecrecies into this bounded nature of phenomenal things. By a reverse movement
\nof the same Yoga we must transcend the limits of phenomenal nature and recover
\nthe greater consciousness by which we can live in the Divine and the Eternal. <\/p>\n

The supreme
\nbeing of the Divine is beyond manifestation: the true sempiternal image of him
\nis not revealed in matter, nor is it seized by life, nor is it cognisable by
\nmind, acintyarūpa, avyaktamūrti<\/i>.
\nWhat we see is only a self-created form, rūpa<\/i>,
\nnot the eternal form of the Divinity, svarūpa<\/i>.
\nThere is someone or there is something that is other than the universe, inexpressible,
\nunimaginable, an ineffably infinite Godhead beyond anything that our largest or
\nsubtlest conceptions of infinity can shadow. All this weft of things to which
\nwe give the <\/p>\n

\nPage 297<\/span><\/p>\n

<\/p>\n
\n

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

name of universe, all this
\nimmense sum of motion to which we can fix no limits and vainly seek in its
\nforms and movements for any stable reality, any status, level and point of
\ncosmic leverage, has been spun out, shaped, extended by this highest Infinite,
\nfounded upon this ineffable supracosmic Mystery. It is founded upon a
\nself-formulation which is itself unmanifest and unthinkable. All this mass of
\nbecomings always changing and in motion, all these creatures, existences,
\nthings, breathing and living forms cannot contain him either in their sum or in
\ntheir separate existence. He is not in them; it is not in them or by them that
\nhe lives, moves or has his being, \u2013 God is not the Becoming. It is they that
\nare in him, it is they that live and move in him and draw their truth from him;
\nthey are his becomings, he is their being.\u00b9
\n<\/span>In the unthinkable timeless and spaceless infinity of his existence he
\nhas extended this minor phenomenon of a boundless universe in an endless space
\nand time. <\/p>\n

And even to say
\nof him that all exists in him is not the whole truth of the matter, not the
\nentirely real relation: for it is to speak of him with the idea of space, and
\nthe Divine is spaceless and timeless. Space and time, immanence and pervasion and
\nexceeding are all of them terms and images of his consciousness. There is a
\nYoga of divine Power, me yoga aiśvarah<\/i>,
\nby which the Supreme creates phenomena of himself in a spiritual, not a
\nmaterial, self-formulation of his own extended infinity, an extension of which
\nthe material is only an image. He sees himself as one with that, is identified
\nwith that and all it harbours. In that infinite self-seeing, which is not his
\nwhole seeing, \u2013 the pantheist’s identity of God and universe is a still more
\nlimited view, \u2013 he is at once one with all that is and yet exceeds it; but he
\nis other also than this self or extended infinity of spiritual being which
\ncontains and exceeds the universe. All exists here in his world-conscious
\ninfinite, but that again is upheld as a self-conception by the supracosmic
\nreality of the Godhead which exceeds all our terms of world and being and
\nconsciousness. This is the mystery of his being that he is supracosmic, yet not
\nin any exclusive sense extracosmic. For he pervades it all as its self; there
\nis a luminous uninvolved presence of the self-being of God, mama ātmā<\/i>, which is in
\nconstant relation with the becoming and brings all its existences into
\nmanifestation<\/p>\n

 <\/p>\n

\u00b9<\/span>matsthāni sarvabhūtāni na cāham tesvavasthitah<\/font><\/i>.<\/font> <\/font><\/p>\n

\nPage 298<\/span><\/p>\n

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\n

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by his simple presence.\u00b9 <\/span>Therefore it is that we have
\nthese terms of Being and becoming, existence in itself, ātman<\/i>, and existences dependent upon it, bhūtāni<\/i>, mutable beings and immutable being. But the
\nhighest truth of these two relations and the resolution of their antinomy must
\nbe found in that which exceeds it; it is the supreme Godhead who manifests both
\ncontaining self and its contained phenomena by the power of his spiritual
\nconsciousness, yogamāyā<\/i>.
\nAnd it is only through union with him in our spiritual consciousness that we
\ncan arrive at our real relations with his being. <\/p>\n

Metaphysically
\nstated, this is the intention of these verses of the Gita: but they rest
\nfounded not upon any intellectual speculation, but on spiritual experience;
\nthey synthetise because they arise globally from certain truths of spiritual consciousness.
\nWhen we attempt to put ourselves into conscious relations with whatever supreme
\nor universal Being there exists concealed or manifest in the world, we arrive
\nat a very various experience and one or other variant term of this experience
\nis turned by different intellectual conceptions into their fundamental idea of
\nexistence. We have, to start with, the crude experience first of a Divine who
\nis something quite different from and greater than ourselves, quite different
\nfrom and greater than the universe in which we live; and so it is and no more
\nso long as we live only in our phenomenal selves and see around us only the
\nphenomenal face of the world. For the highest truth of the Supreme is
\nsupracosmic and all that is phenomenal seems a thing other than the infinity of
\nthe self-conscious spirit, seems an image of a lesser truth if not an illusion.
\nWhen we dwell in this difference only, we regard the Divine as if extracosmic.
\nThat he is only in this sense that he is not, being supracosmic, contained in
\nthe cosmos and its creations, but not in the sense that they are outside his
\nbeing: for there is nothing outside the one Eternal and Real. We realise this
\nfirst truth of the Godhead spiritually when we get the experience that we live
\nand move and have our being in him alone, that however different from him we
\nmay be, we depend on him for our existence and the universe itself is only a
\nphenomenon and movement in the Spirit.<\/p>\n

 <\/p>\n

\u00b9<\/span>bhūtabhrn na ca bhūtastho mamātmā bhūtabhāvanah<\/font><\/i>.<\/font> <\/p>\n

\nPage 299<\/span><\/p>\n

<\/p>\n
\n

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

But again we
\nhave the farther and more transcendent experience that our self-existence is
\none with his self-existence. We perceive a one self of all and of that we have
\nthe consciousness and the vision: we can no longer say or think that we are
\nentirely different from him, but that there is self and there is phenomenon of
\nthe self-existent; all is one in self, but all is variation in the phenomenon.
\nBy an exclusive intensity of union with the self we may even come to experience
\nthe phenomenon as a thing dreamlike and unreal. But again by a double intensity
\nwe may have too the double experience of a supreme self-existent oneness with
\nhim and yet of ourselves as living with him and in many relations to him in a
\npersistent form, an actual derivation of his being. The universe, and our
\nexistence in the universe, becomes to us a constant and real form of the
\nself-aware existence of the Divine. In that lesser truth we have our relations
\nof difference between us and him and all these other living or inanimate powers
\nof the Eternal and our dealings with his cosmic self in the nature of the universe.
\nThese relations are other than the supracosmic truth, they are derivative
\ncreations of a certain power of consciousness of the spirit, and because they
\nare other and because they are creations the exclusive seekers of the supracosmic
\nAbsolute tax them with an unreality relative or complete. Yet are they from
\nhim, they are existent forms derived from his being, not figments created out
\nof nothing. For it is ever itself and figures of itself and not things quite
\nother than itself that the Spirit sees everywhere. Nor can we say that there is
\nnothing at all in the supracosmic that corresponds to these relations. We
\ncannot say that they are derivations of consciousness sprung from that source
\nbut yet with nothing in the source which at all supports or justifies them,
\nnothing that is the eternal reality and supernal principle of these forms of
\nhis being. <\/p>\n

Again if we
\npress in yet another way the difference between the self and the forms of self,
\nwe may come to regard the Self as containing and immanent, we may admit the
\ntruth of omnipresent spirit, and yet the forms of spirit, the moulds of its
\npresence may affect us not only as something other than it, not only as
\ntransient, but as unreal images. We have the experience of the Spirit, the
\nDivine Being immutable and ever containing in  <\/p>\n

\nPage 300<\/span><\/p>\n

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\n

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

 his vision the mutabilities of
\nthe universe; we have too the separate, the simultaneous or the coincident
\nexperience of the Divine immanent in ourselves and in all creatures. And yet
\nthe universe may be to us only an empirical form of his and our consciousness,
\nor only an image or a symbol of existence by which we have to construct our
\nsignificant relations with him and to grow gradually aware of him. But on the
\nother hand, we get another revealing spiritual experience in which we are
\nforced to see as the very Divine all things, not only that Spirit which dwells
\nimmutable in the universe and in its countless creatures, but all this inward
\nand outward becoming. All is then to us a divine Reality manifesting himself in
\nus and in the cosmos. If this experience is exclusive, we get the pantheistic
\nidentity, the One that is all: but the pantheistic vision is only a partial
\nseeing. This extended universe is not all that the Spirit is, there is an
\nEternal greater than it by which alone its existence is possible. Cosmos is not
\nthe Divine in all his utter reality, but a single self-expression, a true but
\nminor motion of his being. All these spiritual experiences, however different
\nor opposed at first sight, are yet reconcilable if we cease to press on one or
\nother exclusively and if we see this simple truth that the divine Reality is
\nsomething greater than the universal existence, but yet that all universal and
\nparticular things are that Divine and nothing else, \u2013 significative of him, we
\nmight say, and not entirely That in any part or sum of their appearance, but
\nstill they could not be significative of him if they were something else and not
\nterm and stuff of the divine existence. That is the Real; but they are its
\nexpressive realities.\u00b9 <\/span><\/p>\n

This is what is
\nintended by the phrase, Vāsudevah<\/i>
\nsarvam iti<\/i>; the Godhead is all that
\nis universe and all that is in the universe and all that is more than the
\nuniverse. The Gita lays stress first on his supracosmic existence. For otherwise
\nthe mind would miss its highest goal and remain turned towards the cosmic only<\/p>\n

 <\/span><\/p>\n

\u00b9<\/span>Even if in the mind we feel them to be comparatively
\nunreal in face of the absolutely Real. Shankara’s Mayavada apart from its
\nlogical scaffolding comes when reduced to terms of spiritual experience to no
\nmore than an exaggerated expression of this relative unreality. Beyond mind the
\ndifficulty disappears, for there it never existed. The separate experiences
\nthat lie behind the differences of religious sects and schools of philosophy or
\nYoga, transmuted, shed their divergent mental sequences, are harmonised and,
\nwhen exalted to their highest common intensity, unified in the supramental
\ninfinite.<\/span>  <\/p>\n

\nPage 301<\/span><\/p>\n

<\/p>\n
\n

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 or else attached to some partial
\nexperience of the Divine in the cosmos. It lays stress next on his universal
\nexistence in which all moves and acts. For that is the justification of the
\ncosmic effort and that is the vast spiritual self-awareness in which the
\nGodhead self-seen as the Time-Spirit does his universal works. Next it insists
\nwith a certain austere emphasis on the acceptance of the Godhead as the divine
\ninhabitant in the human body. For he is the Immanent in all existences, and if
\nthe indwelling divinity is not recognised, not only will the divine meaning of
\nindividual existence be missed, the urge to our supreme spiritual possibilities
\ndeprived of its greatest force, but the relations of soul with soul in humanity
\nwill be left petty, limited and egoistic. Finally, it insists at great length
\non the divine manifestation in all things in the universe and affirms the
\nderivation of all that is from the nature, power and light of the one Godhead.
\nFor that seeing too is essential to the God-knowledge; on it is founded the integral
\nturn of the whole being and the whole nature Godwards, the acceptance by man of
\nthe works of the divine Power in the world and the possibility of remoulding
\nhis mentality and will into the type of the God-action, transcendent in
\ninitiation, cosmic in motive, transmitted through the individual, the Jiva. <\/p>\n

The supreme
\nGodhead, the Self immutable behind the cosmic consciousness, the individual
\nDivinity in the human being and the Divine secretly conscious or partially
\nmanifested in cosmic Nature and all her works and creatures, are then one
\nreality, one Godhead. But the truths that we can put forward the most
\nconfidently of one, are reversed or they alter their sense when we try to apply
\nthem to the other poises of the one Being. Thus the Divine is always the Lord,
\nIshwara; but we cannot therefore crudely apply the idea of his essential
\nlordship and mastery in exactly the same way without change in all four fields.
\nAs the Divine manifest in cosmic Nature he acts in close identity with Nature.
\nHe is himself then Nature, so to speak, but with a spirit within her workings
\nwhich foresees and forewills, understands and enforces, compels the action,
\noverrules in the result. As the one silent self of all he is the non-doer, and
\nNature alone is the doer. He leaves all these works to be done by her according
\nto the law of our being, svabhāvas
\ntu pravartate<\/i>, and yet he is still <\/span><\/p>\n

\n Page 302<\/span><\/p>\n

<\/p>\n
\n

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

 the lord, prabhu vibhu<\/i>, because he views and upholds our action and enables
\nNature to work by his silent sanction. He by his immobility transmits the power
\nof the supreme Godhead through the compulsion of his pervading motionless
\nPresence and supports its workings by the equal regard of his witness Self in
\nall things. As the supreme supracosmic Godhead he originates all, but is above
\nall; he compels all to manifest, but does not lose himself in what he creates
\nor attach himself to the works of his Nature. His is the free presiding Will of
\nbeing that is antecedent to all the necessities of the natural action. In the
\nindividual he is during the ignorance the secret Godhead in us who compels all
\nto revolve on the machine of Nature on which the ego is carried round as part
\nof the machinery, at once a clog and a convenience. But since all the Divine is
\nwithin each being, we can rise above this relation by transcending the
\nignorance. For we can identify ourselves with the one Self supporter of all
\nthings and become the witness and non-doer. Or else we can put our individual
\nbeing into the human soul’s right relation with the supreme Godhead within us
\nand make it in its parts of nature the immediate cause and instrument, nimitta<\/i>, and in its spiritual self and
\nperson a high participant in the supreme, free and unattached mastery of that
\ninner Numen. This is a thing we have to see clearly in the Gita; we have to
\nallow for this variation of the sense of the same truth according to the nodus
\nof relation from which its application comes into force. Otherwise we shall see
\nmere contradiction and inconsistency where none exists or be baffled like
\nArjuna by what seems to us a riddling utterance. <\/p>\n

Thus the Gita
\nbegins by affirming that the Supreme contains all things in himself, but is not
\nin any, matsthāni
\nsarva-bhūtāni<\/i>, \u201call are situated in Me, not I in them,\u201d and yet
\nit proceeds immediately to say, \u201cand yet all existences are not situated in Me,
\nmy self is the bearer of all existences and it is not situated in existences.\u201d
\nAnd yet again it insists with an apparent self-contradiction that the Divine
\nhas lodged himself, has taken up his abode in the human body, mānusīm tanum
\nāśritam<\/i>, and that the recognition of this truth is necessary for
\nthe soul’s release by the integral way of works and love and knowledge. These
\nstatements are only in appearance inconsistent with each other. It is as the  <\/p>\n

\nPage 303<\/span><\/p>\n

<\/p>\n
\n

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

\n supracosmic Godhead that he is
\nnot in existences, nor even they in him; for the distinction we make between
\nBeing and becoming applies only to the manifestation in the phenomenal
\nuniverse. In the supracosmic existence all is eternal Being and all, if there
\ntoo there is any multiplicity, are eternal beings; nor can the spatial idea of
\nindwelling come in, since a supracosmic absolute being is not affected by the
\nconcepts of time and space which are created here by the Lord’s Yogamaya. There
\na spiritual, not a spatial or temporal coexistence, a spiritual identity and
\ncoincidence must be the foundation. But on the other hand in the cosmic manifestation
\nthere is an extension of universe in space and time by the supreme unmanifest
\nsupracosmic Being, and in that extension he appears first as a self who supports
\nall these existences; bhūta-bhrt<\/i>,
\nhe bears them in his all-pervading self-existence. And, even, through this
\nomnipresent self the supreme Self too, the Paramatman, can be said to bear the universe;
\nhe is its invisible spiritual foundation and the hidden spiritual cause of the
\nbecoming of all existences. He bears the universe as the secret spirit in us
\nbears our thoughts, works, movements. He seems to pervade and to contain mind,
\nlife and body, to support them by his presence: but this pervasion is itself an
\nact of consciousness, not material; the body itself is only a constant act of
\nconsciousness of the spirit. <\/p>\n

This divine Self
\ncontains all existences; all are situated in him, not materially in essence,
\nbut in that extended spiritual conception of self-being of which our too rigid
\nnotion of a material and etheric space is only a rendering in the terms of the
\nphysical mind and senses. In reality all even here is spiritual coexistence,
\nidentity and coincidence; but that is a fundamental truth which we cannot apply
\nuntil we get back to the supreme consciousness. Till then such an idea would
\nonly be an intellectual concept to which nothing corresponds in our practical
\nexperience. We have to say, then, using these terms of relation in space and
\ntime, that the universe and all its beings exist in the divine Self-existent as
\neverything else exists in the spatial primacy of ether. \u201cIt is as the great,
\nthe all-pervading aerial principle dwells in the etheric that all existences
\ndwell in Me, that is how you have to conceive of it,\u201d says the Teacher here to
\nArjuna. The universal existence <\/p>\n

\nPage 304<\/span><\/p>\n

<\/p>\n
\n

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

 is all-pervading and infinite and
\nthe Self-existent too is all-pervading and infinite; but the self-existent
\ninfinity is stable, static, immutable, the universal is an all-pervading
\nmovement, sarvatragah<\/i>. The
\nSelf is one, not many; but the universal expresses itself as all existence and
\nis, as it seems, the sum of all existences. One is Being; the other is Power of
\nBeing which moves and creates and acts in the existence of the fundamental,
\nsupporting, immutable Spirit. The Self does not dwell in all these existences
\nor in any of them; that is to say, he is not contained by any, \u2013 just as the
\nether here is not contained in any form, though all forms are derived
\nultimately from the ether. Nor is he contained in or constituted by all
\nexistences together \u2013 any more than the ether is contained in the mobile
\nextension of the aerial principle or is constituted by the sum of its forms or
\nits forces. But still in the movement also is the Divine; he dwells in the many
\nas the Lord in each being. Both these relations are true of him at one and the
\nsame time. The one is a relation of self-existence to the universal movement;
\nthe other, the immanence, is a relation of the universal existence to its own
\nforms. The one is a truth of being in its all-containing immutability,
\nself-existent: the other is a truth of Power of the same being manifest in the
\ngovernment and information of its own self-veiling and self-revealing
\nmovements. <\/p>\n

The Supreme from
\nabove cosmic existence leans, it is here said, or presses down upon his Nature
\nto loose from it in an eternal cyclic recurrence all that it contains in it,
\nall that was once manifest and has become latent. All existences act in the
\nuniverse in subjection to this impelling movement and to the laws of manifested
\nbeing by which is expressed in cosmic harmonies the phenomenon of the divine
\nAll-existence. The Jiva follows the cycle of its becoming in the action of this
\ndivine Nature, prakrtim
\nmāmikām, svām prakrtim<\/i>, the \u201cown nature\u201d of the
\nDivine. It becomes in the turns of her progression this or that personality; it
\nfollows always the curve of its own law of being as a manifestation of the
\ndivine Nature, whether in her higher and direct or her lower and derived
\nmovement, whether in ignorance or in knowledge; it returns out of her action
\ninto her immobility and silence in the lapse of the cycle. Ignorant, it is  <\/span><\/p>\n

\nPage 305<\/span><\/p>\n

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\n

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 subject to her cyclic whirl, not
\nmaster of itself, but dominated by her, avaśah<\/i>
\nprakrter vaśāt<\/i>;
\nonly by return to the divine consciousness can it attain to mastery and
\nfreedom. The Divine too follows the cycle, not as subject to it, but as its
\ninforming Spirit and guide, not with his whole being involved in it, but with
\nhis power of being accompanying and shaping it. He is the presiding control of
\nhis own action of Nature, adhyaksa<\/i>,
\n\u2013 not a spirit born in her, but the creative spirit who causes her to produce
\nall that appears in the manifestation. If in his power he accompanies her and
\ncauses all her workings, he is outside it too, as if One seated above her
\nuniversal action in the supracosmic mastery, not attached to her by any
\ninvolving and mastering desire and not therefore bound by her works, because he
\ninfinitely exceeds them and precedes them, is the same before, during and after
\nall their procession in the cycles of Time. All their mutations make no
\ndifference to his immutable being. The silent self that pervades and supports
\nthe cosmos is not affected by its changes because, though supporting, it does
\nnot participate in them. This greatest supreme supracosmic Self also is not
\naffected because it exceeds and eternally transcends them. <\/p>\n

But also since
\nthis action is the action of the divine Nature, svā prakrtih<\/i>, and the divine Nature can never
\nbe separate from the Divine, in everything she creates the Godhead must be
\nimmanent. That is a relation which is not the whole truth of his being, but
\nneither is it a truth which we can at all afford to ignore. He is lodged in the
\nhuman body. Those who ignore his presence, who despise because of its masks the
\ndivinity in the human form, are bewildered and befooled by the appearances of
\nNature and they cannot realise that there is the secret Godhead within, whether
\nconscious in humanity as in the Avatar or veiled by his Maya. Those who are
\ngreat-souled, who are not shut up in their idea of ego, who open themselves to
\nthe indwelling Divinity, know that the secret spirit in man which appears here
\nbounded by the limited human nature, is the same ineffable splendour which we
\nworship beyond as the supreme Godhead. They become aware of the highest status
\nof him in which he is master and lord of all existences and yet see that in
\neach existence he is still the supreme Deity and the indwelling Godhead. All
\nthe rest <\/p>\n

 Page 306<\/span><\/p>\n

<\/p>\n
\n

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

 is a self-limitation for the
\nmanifesting of the variations of Nature in the cosmos. They see too that as it
\nis his Nature which has become all that is in the universe, everything here is
\nin its inner fact nothing but one Divine, all is Vasudeva, and they worship him
\nnot only as the supreme Godhead beyond, but here in the world, in his oneness and
\nin every separate being. They see this truth and in this truth they live and
\nact; him they adore, live, serve both as the Transcendent of things and as God
\nin the world and as the Godhead in all that is, serve him with works of
\nsacrifice, seek him out by knowledge, see nothing else but him everywhere and
\nlift their whole being to him both in its self and in all its inward and
\noutward nature. This they know to be the large and perfect way; for it is the
\nway of the whole truth of the one supreme and universal and individual Godhead.\u00b9<\/span><\/p>\n

 <\/span><\/p>\n

\u00b9<\/span>Gita, IX. 4-11, 13-15, 34.<\/span> <\/p>\n

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FIVE  The Divine Truth and Way   THE Gita then proceeds to unveil the supreme and integral secret, the one thought and truth in which…<\/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-1403","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\/1403","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=1403"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1403\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=1403"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=1403"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=1403"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}