{"id":1407,"date":"2013-07-13T01:34:36","date_gmt":"2013-07-13T01:34:36","guid":{"rendered":"http:\/\/localhost\/?p=1407"},"modified":"2013-07-13T01:34:36","modified_gmt":"2013-07-13T01:34:36","slug":"12-the-yoga-of-the-intelligent-will-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\/12-the-yoga-of-the-intelligent-will-vol-13-essays-on-the-gita-volume-13","title":{"rendered":"-12_The Yoga of the Intelligent Will.htm"},"content":{"rendered":"\n\n
\n
\n

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

\n
\n <\/font><\/span>The Yoga of the Intelligent Will<\/font><\/b><\/span><\/p>\n

\n 
\n<\/font>\n<\/p>\n

\nI <\/font> <\/span><\/b>HAVE<\/font> had to deviate in the last two essays and to drag the
\nreader with me into the arid tracts of metaphysical dogma, \u2013 however cursorily
\nand with a very insufficient and superficial treatment, \u2013 so that we might
\nunderstand why the Gita follows the peculiar line of development it has taken,
\nworking out first a partial truth with only subdued hints of its deeper
\nmeaning, then returning upon its hints and bringing out their significance
\nuntil it rises to its last great suggestion, its supreme mystery which it does
\nnot work out at all, but leaves to be lived out, as the later ages of Indian
\nspirituality tried to live it out in great waves of love, of surrender, of
\necstasy. Its eye is always on its synthesis and all its strains are the gradual
\npreparation of the mind for its high closing note. <\/p>\n

I have declared
\nto you the poise of a self-liberating intelligence in Sankhya, says the divine
\nTeacher to Arjuna. I will now declare to you another poise in Yoga. You are
\nshrinking from the results of your works, you desire other results and turn
\nfrom your right path in life because it does not lead you to them. But this
\nidea of works and their result, desire of result as the motive, the work as a
\nmeans for the satisfaction of desire, is the bondage of the ignorant who know
\nnot what works are, nor their true source, nor their real operation, nor their
\nhigh utility. My Yoga will free you from all bondage of the soul to its works, karmabandham prahāsyasi<\/i>. You are
\nafraid of many things, afraid of sin, afraid of suffering, afraid of hell and punishment,
\nafraid of God, afraid of this world, afraid of the hereafter, afraid of
\nyourself. What is it that you are not afraid of at this moment, you the Aryan fighter,
\nthe world’s chief hero? But this is the great fear which besieges humanity, its
\nfear of sin and suffering now and hereafter, its fear in a world of whose true
\nnature it is ignorant, of a God whose true being also it has not seen and <\/p>\n

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whose cosmic purpose it does not
\nunderstand. My Yoga will deliver you from the great fear and even a little of
\nit will bring deliverance. When you have once set out on this path, you will
\nfind that no step is lost; every least movement will be a gain; you will find
\nthere no obstacle that can baulk you of your advance. A bold and absolute
\npromise and one to which the fearful and hesitating mind beset and stumbling in
\nall its paths cannot easily lend an assured trust; nor is the large and full truth
\nof it apparent unless with these first words of the message of the Gita we read
\nalso the last, \u201cAbandon all laws of conduct and take refuge in Me alone; I will
\ndeliver you from all sin and evil; do not grieve.\u201d<\/p>\n

But it is not
\nwith this deep and moving word of God to man, but rather with the first
\nnecessary rays of light on the path, directed not like that to the soul, but to
\nthe intellect, that the exposition begins. Not the Friend and Lover of man
\nspeaks first, but the guide and teacher who has to remove from him his
\nignorance of his true self and of the nature of the world and of the springs of
\nhis own action. For it is because he acts ignorantly, with a wrong intelligence
\nand therefore a wrong will in these matters, that man is or seems to be bound
\nby his works; otherwise works are no bondage to the free soul. It is because of
\nthis wrong intelligence that he has hope and fear, wrath and grief and
\ntransient joy; otherwise works are possible with a perfect serenity and
\nfreedom. Therefore it is the Yoga of the buddhi, the intelligence, that is
\nfirst enjoined on Arjuna. To act with right intelligence and, therefore, a
\nright will, fixed in the One, aware of the one self in all and acting out of
\nits equal serenity, not running about in different directions under the thousand
\nimpulses of our superficial mental self, is the Yoga of the intelligent will. <\/p>\n

There are, says
\nthe Gita, two types of intelligence in the human being. The first is
\nconcentrated, poised, one, homogeneous, directed singly towards the Truth;
\nunity is its characteristic, concentrated fixity is its very being. In the
\nother there is no single will, no unified intelligence, but only an endless
\nnumber of ideas many-branching, coursing about, that is to say, in this or that
\ndirection in pursuit of the desires which are
\n <\/p>\n

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 offered to it by life and by the
\nenvironment. Buddhi, the word used, means, properly speaking, the mental power
\nof understanding but it is evidently used by the Gita in a large philosophic
\nsense for the whole action of the discriminating and deciding mind which
\ndetermines both the direction and use of our thoughts and the direction and use
\nof our acts; thought, intelligence, judgment, perceptive choice and aim are all
\nincluded in its functioning: for the characteristic of the unified intelligence
\nis not only concentration of the mind that knows, but especially concentration
\nof the mind that decides and persists in the decision, vyavasāya<\/i>, while the sign of the dissipated intelligence is
\nnot so much even discursiveness of the ideas and perceptions as discursiveness
\nof the aims and desires, therefore of the will. Will, then, and knowledge are
\nthe two functions of the Buddhi. The unified intelligent will is fixed in the
\nenlightened soul, it is concentrated in inner self-knowledge; the many-branching
\nand multifarious, busied with many things, careless of the one thing needful is
\non the contrary subject to the restless and discursive action of the mind,
\ndispersed in outward life and works and their fruits. \u201cWorks are far inferior,\u201d
\nsays the Teacher, \u201cto Yoga of the intelligence; desire rather refuge in the
\nintelligence; poor and wretched souls are they who make the fruit of their
\nworks the object of their thoughts and activities.\u201d <\/p>\n

We must remember
\nthe psychological order of the Sankhya which the Gita accepts. On one side
\nthere is the Purusha, the soul calm, inactive, immutable, one, not evolutive;
\non the other side there is Prakriti or Nature-force inert without the conscious
\nSoul, active but only by juxtaposition to that consciousness, by contact with
\nit, as we would say, not so much one at first as indeterminate, triple in its
\nqualities, capable of evolution and involution. The contact of soul and nature
\ngenerates the play of subjectivity and objectivity which is our experience of
\nbeing; what is to us the subjective first evolves, because the
\nsoul-consciousness is the first cause, inconscient Nature-force only the second
\nand dependent cause; but still it is Nature and not Soul which supplies the
\ninstruments of our subjectivity. First in order come Buddhi, discriminative or
\ndeterminative power
\n <\/p>\n

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\n

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evolving out of Nature-force, and
\nits subordinate power of self-discriminating ego. Then as a secondary evolution
\nthere arises out of these the power which seizes the discriminations of
\nobjects, sense-mind or Manas, \u2013 we must record the Indian names because the
\ncorresponding English words are not real equivalents. As a tertiary evolution
\nout of sense-mind we have the specialising organic senses, ten in number, five
\nof perception, five of action; next the powers of each sense of perception,
\nsound, form, scent, etc., which give their value to objects for the mind and
\nmake things what they are to our subjectivity, \u2013 and, as the substantial basis
\nof these, the primary conditions of the objects of sense, the five elements of ancient
\nphilosophy or rather elementary conditions of Nature, pa\u00f1ca bhūta<\/i>, which constitute objects by their various combination.<\/p>\n

Reflected in the
\npure consciousness of Purusha these degrees and powers of Nature-force become
\nthe material of our impure subjectivity, impure because its action is dependent
\non the perceptions of the objective world and on their subjective reactions.
\nBuddhi, which is simply the determinative power that determines all inertly out
\nof indeterminate inconscient Force, takes for us the form of intelligence and
\nwill. Manas, the inconscient force which seizes Nature’s discriminations by objective
\naction and reaction and grasps at them by attraction, becomes sense-perception
\nand desire, the two crude terms or degradations of intelligence and will, \u2013 becomes
\nthe sense-mind sensational, emotive, volitional in the lower sense of wish, hope,
\nlonging, passion, vital impulsion, all the deformations (vikāra<\/i>) of will. The senses become the instruments of sense-mind,
\nthe perceptive five of our sense-knowledge, the active five of our impulsions
\nand vital habits, mediators between the subjective and objective; the rest are
\nthe objects of our consciousness, Vishayas of the senses. <\/p>\n

This order of
\nevolution seems contrary to that which we perceive as the order of the material
\nevolution; but if we remember that even Buddhi is in itself an inert action of
\ninconscient Nature and that there is certainly in this sense an inconscient
\nwill and intelligence, a discriminative and determinative force even in the
\natom, if we observe the crude inconscient
\n <\/p>\n

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 stuff of sensation, emotion,
\nmemory, impulsion in the plant and in the subconscient forms of existence, if
\nwe look at these powers of Nature-force assuming the forms of our subjectivity
\nin the evolving consciousness of animal and man, we shall see that the Sankhya
\nsystem squares well enough with all that modern enquiry has elicited by its
\nobservation of material Nature. In the evolution of the soul back from Prakriti
\ntowards Purusha, the reverse order has to be taken to the original Nature-evolution,
\nand that is how the Upanishads and the Gita following and almost quoting the
\nUpanishads state the ascending order of our subjective powers. \u201cSupreme, they
\nsay,\u201d beyond their objects \u201care the senses, supreme over the senses the mind,
\nsupreme over the mind the intelligent will: that which is supreme over the
\nintelligent will, is he,\u201d \u2013 is the conscious self, the Purusha. Therefore, says
\nthe Gita, it is this Purusha, this supreme cause of our subjective life which
\nwe have to understand and become aware of by the intelligence; in that we have
\nto fix our will. So holding our lower subjective self in Nature firmly poised
\nand stilled by means of the greater really conscient self, we can destroy the
\nrestless ever-active enemy of our peace and self-mastery, the mind’s desire. <\/p>\n

        For
\nevidently there are two possibilities of the action of the intelligent will. It
\nmay take its downward and outward orientation towards a discursive action of
\nthe perceptions and the will in the triple play of Prakriti, or it may take its
\nupward and inward orientation towards a settled peace and equality in the calm
\nand immutable purity of the conscious silent soul no longer subject to the
\ndistractions of Nature. In the former alternative the subjective being is at
\nthe mercy of the objects of sense, it lives in the outward contact of things.
\nThat life is the life of desire. For the senses
\nexcited by their objects create a restless or often violent disturbance, a
\nstrong or even headlong outward movement towards the seizure of these objects
\nand their enjoyment, and they carry away the sense-mind, \u201cas the winds carry
\naway a ship upon the sea\u201d; the mind subjected to the emotions, passions,
\nlongings, impulsions awakened by this outward movement of the senses carries
\naway similarly the<\/p>\n

intelligent will, which loses
\ntherefore its power of calm discrimination and
\n  <\/p>\n

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 mastery. Subjection of the soul
\nto the confused play of the three gunas of Prakriti in their eternal entangled
\ntwining and wrestling, ignorance, a false, sensuous, objective life of the
\nsoul, enslavement to grief and wrath and attachment and passion, are the
\nresults of the downward trend of the Buddhi, \u2013 the troubled life of the
\nordinary, unenlightened, undisciplined man. Those who like the Vedavadins make sense-enjoyment
\nthe object of action and its fulfilment the highest aim of the soul, are
\nmisleading guides. The inner subjective self-delight independent of objects is
\nour true aim and the high and wide poise of our peace and liberation. <\/p>\n

Therefore, it is
\nthe upward and inward orientation of the intelligent will that we must
\nresolutely choose with a settled concentration and perseverance, vyavasāya<\/i>; we must fix it firmly in
\nthe calm self-knowledge of the Purusha. The first movement must be obviously to
\nget rid of desire which is the whole root of the evil and suffering; and in
\norder to get rid of desire, we must put an end to the cause of desire, the
\nrushing out of the senses to seize and enjoy their objects. We must draw them
\nback when they are inclined thus to rush out, draw them away from their objects,
\n\u2013 as the tortoise draws in his limbs into the shell, so these into their
\nsource, quiescent in the mind, the mind quiescent in intelligence, the
\nintelligence quiescent in the soul and its self-knowledge, observing the action
\nof Nature but not object to it not desiring any thing\u00a0 <\/span>that the objective life can give.<\/p>\n

It is not an
\nexternal asceticism, the physical renunciation of the objects of sense that I
\nam teaching, suggests Krishna immediately to avoid a
\nmisunderstanding which is likely at once to arise. Not the renunciation of the
\nSankhyas or the austerities of the rigid ascetic with his fasts, his maceration
\nof the body, his attempt to abstain even from food; that is not the self-discipline
\nor the abstinence which I mean, for I speak of an inner withdrawal, a
\nrenunciation of desire. The embodied soul, having a body, has to support it
\nnormally by food for its normal physical action; by abstention from food it
\nsimply removes from itself the physical contact with the object of sense, but
\ndoes not get rid of the inner relation which makes that contact hurtful. It
\nretains
\n <\/p>\n

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the pleasure of the sense in the
\nobject, the rasa, the liking and disliking, \u2013 for rasa has two sides; the soul
\nmust, on the contrary, be capable of enduring the physical contact without
\nsuffering inwardly this sensuous reaction. Otherwise there is nivrtti<\/i>, cessation of the
\nobject, visayā vinivartante<\/i>,
\nbut no subjective cessation, no nivrtti<\/i>
\nof the mind; but the senses are of the mind, subjective, and subjective
\ncessation of the rasa is the only real sign of mastery. But how is this
\ndesireless contact with objects, this unsensuous use of the senses possible? It
\nis possible, param drstvā<\/i>,
\nby the vision of the supreme, \u2013 param<\/i>,
\nthe Soul, the Purusha, \u2013 and by living in the Yoga, in union or oneness of the
\nwhole subjective being with that, through the Yoga of the intelligence; for the
\none Soul is calm, satisfied in its own delight, and that delight free from
\nduality can take, once we see this supreme thing in us and fix the mind and
\nwill on that, the place of the sensuous object-ridden pleasures and repulsions
\nof the mind. This is the true way of liberation. <\/p>\n

Certainly
\nself-discipline, self-control is never easy. All intelligent human beings know
\nthat they must exercise some control over themselves and nothing is more common
\nthan this advice to control the senses; but ordinarily it is only advised imperfectly
\nand practised imperfectly in the most limited and insufficient fashion. Even,
\nhowever, the sage, the man of clear, wise and discerning soul who really
\nlabours to acquire complete self-mastery finds himself hurried and carried away
\nby the senses. That is because the mind naturally lends itself to the senses;
\nit observes the objects of sense with an inner interest, settles upon them and
\nmakes them the object of absorbing thought for the intelligence and of strong
\ninterest for the will. By that attachment comes, by attachment desire, by
\ndesire distress, passion and anger when the desire is not satisfied or is thwarted
\nor opposed, and by passion the soul is obscured, the intelligence and will
\nforget to see and be seated in the calm observing soul; there is a fall from
\nthe memory of one’s true self, and by that lapse the intelligent will is also
\nobscured, destroyed even. For, for the time being, it no longer exists to our
\nmemory of ourselves, it disappears in a cloud of passion; we become passion,
\nwrath, grief and cease to be self and intelligence and will.
\n <\/p>\n

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This then must be prevented and
\nall the senses brought utterly under control; for only by an absolute control
\nof the senses can the wise and calm intelligence be firmly established in its
\nproper seat. <\/p>\n

This cannot be
\ndone perfectly by the act of the intelligence itself, by a merely mental
\nself-discipline; it can only be done by Yoga with something which is higher
\nthan itself and in which calm and self-mastery are inherent. And this Yoga can
\nonly arrive at its success by devoting, by consecrating, by giving up the whole
\nself to the Divine, \u201cto Me\u201d, says Krishna; for the Liberator is within us, but
\nit is not our mind, nor our intelligence, nor our personal will, \u2013 they are
\nonly instruments. It is the Lord in whom, as we are told in the end, we have
\nutterly to take refuge. And for that we must at first make him the object of our
\nwhole being and keep in soul-contact with him. This is the sense of the phrase
\n\u201che must sit firm in Yoga, wholly given up to Me\u201d; but as yet it is the merest
\npassing hint after the manner of the Gita, three words only which contain in
\nseed the whole gist of the highest secret yet to be developed. yukta āsīta matparah<\/i>. <\/p>\n

If this is done,
\nthen it becomes possible to move among the objects of sense, in contact with
\nthem, acting on them, but with the senses entirely under the control of the
\nsubjective self, \u2013 not at the mercy of the objects and their contacts and reactions,
\n\u2013 and that self again obedient to the highest self, the Purusha. Then, free
\nfrom reactions, the senses will be delivered from the affections of liking and
\ndisliking, escape the duality of positive and negative desire, and calm, peace,
\nclearness, happy tranquillity, ātmaprasāda,
\n<\/i>will settle upon the man. That clear tranquillity is the source of the
\nsoul’s felicity; all grief begins to lose its power of touching the tranquil
\nsoul; the intelligence is rapidly established in the peace of the self; suffering
\nis destroyed. It is this calm, desireless, griefless fixity of the buddhi in
\nself-poise and self-knowledge to which the Gita gives the name of Samadhi. <\/p>\n

The sign of the
\nman in Samadhi is not that he loses consciousness of objects and surroundings
\nand of his mental and physical self and cannot be recalled to it even by
\nburning or torture of the body, \u2013 the ordinary idea of the matter; trance is a
\nparticular intensity, not the essential sign. The test is <\/p>\n

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 the expulsion of all desires,
\ntheir inability to get at the mind, and it is the inner state from which this
\nfreedom arises, the delight of the soul gathered within itself with the mind
\nequal and still and high-poised above the attractions and repulsions, the
\nalternations of sunshine and storm and stress of the external life. It is drawn
\ninward even when acting outwardly; it is concentrated in self even when gazing
\nout upon things; it is directed wholly to the Divine even when to the outward
\nvision of others busy and preoccupied with the affairs of the world. Arjuna,
\nvoicing the average human mind, asks for some outward, physical, practically
\ndiscernible sign of this great Samadhi; how does such a man speak, how sit, how
\nwalk? No such signs can be given, nor does the Teacher attempt to supply them;
\nfor the only possible test of its possession is inward and that there are
\nplenty of hostile psychological forces to apply. Equality is the great stamp of
\nthe liberated soul and of that equality even the most discernible signs are
\nstill subjective. \u201cA man with mind untroubled by sorrows, who has done with
\ndesire for pleasures, from whom liking and wrath and fear have passed away, such
\nis the sage whose understanding has become founded in stability.\u201d He is
\n\u201cwithout the triple action of the qualities of Prakriti, without the dualities,
\never based in his true being, without getting or having, possessed of his
\nself.\u201d For what gettings and havings has the free soul? Once we are possessed
\nof the Self, we are in possession of all things. <\/p>\n

And yet he does
\nnot cease from work and action. There is the originality and power of the Gita,
\nthat having affirmed this static condition, this superiority to nature, this
\nemptiness even of all that constitutes ordinarily the action of Nature for the
\nliberated soul, it is still able to vindicate for it, to enjoin on it even the
\ncontinuance of works and thus avoid the great defect of the merely quietistic
\nand ascetic philosophies, \u2013 the defect from which we find them today attempting
\nto escape. \u201cThou hast a right to action, but only to action, never to its
\nfruits; let not the fruits of thy works be thy motive, neither let there be in
\nthee any attachment to inactivity.\u201d Therefore it is not the works practised
\nwith desire by the Vedavadins, it is not the claim for the satisfaction of the
\nrestless and energetic mind by a constant activity, <\/p>\n

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 the claim made by the practical
\nor the kinetic man, which is here enjoined. \u201cFixed in Yoga do thy actions,
\nhaving abandoned attachment, having become equal in failure and success; for it
\nis equality that is meant by Yoga.\u201d Action is distressed by the choice between
\na relative good and evil, the fear of sin and the difficult endeavour towards
\nvirtue? But the liberated who has united his reason and will with the Divine,
\ncasts away from him even here in this world of dualities both good doing and
\nevil doing; for he rises to a higher law beyond good and evil, founded in the
\nliberty of self-knowledge. Such desireless action can have no decisiveness, no effectiveness,
\nno efficient motive, no large or vigorous creative power? Not so; action done
\nin Yoga is not only the highest but the wisest, the most potent and efficient
\neven for the affairs of the world; for it is informed by the knowledge and will
\nof the Master of works: \u201cYoga is skill in works.\u201d But all action directed
\ntowards life leads away from the universal aim of the Yogin which is by common
\nconsent to escape from bondage to this distressed and sorrowful human birth?
\nNot so, either; the sages who do works without desire for fruits and in Yoga
\nwith the Divine are liberated from the bondage of birth and reach that other
\nperfect status in which there are none of the maladies which afflict the mind
\nand life of a suffering humanity. <\/p>\n

The status he
\nreaches is the Brahmic condition; he gets to firm standing in the Brahman, brāhmī sthitih<\/i>. It is
\na reversal of the whole view, experience, knowledge, values, seeings of
\nearth-bound creatures. This life of the dualities which is to them their day,
\ntheir waking, their consciousness, their bright condition of activity and
\nknowledge, is to him a night, a troubled sleep and darkness of the soul; that
\nhigher being which is to them a night, a sleep in which all knowledge and will
\ncease, is to the self-mastering sage his waking, his luminous day of true
\nbeing, knowledge and power. They are troubled and muddy waters disturbed by
\nevery little inrush of desire; he is an ocean of wide being and consciousness
\nwhich is ever being filled, yet ever motionless in its large poise of his soul;
\nall the desires of the world enter into him as waters into the sea, yet he has
\nno desire nor is troubled. For while they are filled with the troubling sense
\nof ego and mine and thine, he is one with the one Self in<\/p>\n

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 all and has no \u201cI\u201d or \u201cmine\u201d. He
\nacts as others, but he has abandoned all desires and their longings. He attains
\nto the great peace and is not bewildered by the shows of things; he has extinguished
\nhis individual ego in the One, lives in that unity and, fixed in that status at
\nhis end, can attain to extinction in the Brahman, Nirvana, \u2013 not the negative
\nself-annihilation of the Buddhists, but the great immergence of the separate
\npersonal self into the vast reality of the one infinite impersonal Existence. <\/p>\n

Such, subtly
\nunifying Sankhya, Yoga and Vedanta, is the first foundation of the teaching of
\nthe Gita. It is far from being all, but it is the first indispensable practical
\nunity of knowledge and works with a hint already of the third crowning
\nintensest element in the soul’s completeness, divine love and devotion. <\/p>\n

\nPage 97<\/span><\/p>\n<\/div>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

TEN  The Yoga of the Intelligent Will   I HAVE had to deviate in the last two essays and to drag the reader with me…<\/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-1407","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\/1407","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=1407"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1407\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=1407"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=1407"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=1407"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}