{"id":1412,"date":"2013-07-13T01:34:38","date_gmt":"2013-07-13T01:34:38","guid":{"rendered":"http:\/\/localhost\/?p=1412"},"modified":"2013-07-13T01:34:38","modified_gmt":"2013-07-13T01:34:38","slug":"16-the-principle-of-divine-works-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\/16-the-principle-of-divine-works-vol-13-essays-on-the-gita-volume-13","title":{"rendered":"-16_The Principle of Divine Works.htm"},"content":{"rendered":"\n\n
\n
\n

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

\n <\/font><\/span>The Principle of Divine Works<\/font><\/b><\/span><\/p>\n

 \n<\/p>\n

\nT<\/font><\/span><\/b>HIS<\/font> then is the sense of the Gita’s doctrine of sacrifice.
\nIts full significance depends on the idea of the Purushottama which as yet is
\nnot developed, \u2013 we find it set forth clearly only much later in the eighteen
\nchapters, \u2013 and therefore we have had to anticipate, at whatever cost of
\ninfidelity to the progressive method of the Gita’s exposition, that central
\nteaching. At present the Teacher simply gives a hint, merely adumbrates this
\nsupreme presence of the Purushottama and his relation to the immobile Self in
\nwhom it is our first business, our pressing spiritual need to find our poise of
\nperfect peace and equality by attainment to the Brahmic condition. He speaks as
\nyet not at all in set terms of the Purushottama, but of himself, \u2013 \u201cI\u201d, Krishna,
\nNarayana, the Avatar, the God in man who is also the Lord in the universe
\nincarnated in the figure of the divine charioteer of Kurukshetra. \u201cIn the Self,
\nthen in Me,\u201d is the formula he gives, implying that the transcendence of the individual
\npersonality by seeing it as a \u201cbecoming\u201d in the impersonal self-existent Being
\nis simply a means of arriving at that great secret impersonal Personality,
\nwhich is thus silent, calm and uplifted above Nature in the impersonal Being,
\nbut also present and active in Nature in all these million becomings. Losing
\nour lower individual personality in the Impersonal, we arrive finally at union
\nwith that supreme Personality which is not separate and individual, but yet
\nassumes all individualities. Transcending the lower nature of the three gunas
\nand seating the soul in the immobile Purusha beyond the three gunas, we can
\nascend finally into the higher nature of the infinite Godhead which is not
\nbound by the three gunas even when it acts through Nature. Reaching the inner
\nactionlessness of the silent Purusha, naiskarmya,
\n<\/i>and leaving Prakriti to do her works, we can attain supremely beyond to the
\nstatus of the divine Mastery which is able to do all works <\/p>\n

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\n

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 and yet be bound by none. The
\nidea of the Purushottama, seen here as the incarnate Narayana, Krishna,
\nis therefore the key. Without it the withdrawal from the lower nature to the
\nBrahmic condition leads necessarily to inaction of the liberated man, his
\nindifference to the works of the world; with it the same withdrawal becomes a
\nstep by which the works of the world are taken up in the spirit, with the
\nnature and in the freedom of the Divine. See the silent Brahman as the goal and
\nthe world with all its activities has to be forsaken; see God, the Divine, the
\nPurushottama as the goal, superior to action yet its inner spiritual cause and
\nobject and original will, and the world with all its activities is conquered
\nand possessed in a divine transcendence of the world. It can become instead of
\na prison-house an opulent kingdom, rājyam
\nsamrddham<\/i>, which we have conquered for the spiritual life by
\nslaying the limitation of the tyrant ego and overcoming the bondage of our
\ngaoler desires and breaking the prison of our individualistic possession and
\nenjoyment. The liberated universalised soul becomes svarāt samrāt<\/i>, self-ruler and emperor.<\/p>\n

The works of
\nsacrifice are thus vindicated as a means of liberation and absolute spiritual
\nperfection, samsiddhi<\/i>. So Janaka and
\nother great Karmayogins of the mighty ancient Yoga attained to perfection, by
\nequal and desireless works done as a sacrifice, without the least egoistic aim
\nor attachment \u2013 karmanaiva hi
\nsamsiddhim āsthitā janakādayah<\/i>. So too and with the
\nsame desirelessness, after liberation and perfection, works can and have to be
\ncontinued by us in a large divine spirit, with the calm high nature of a
\nspiritual royalty. \u201cThou shouldst do works regarding also the holding together
\nof the peoples, lokasamgraham<\/i> evāpi sampaśyan kartum arhasi<\/i>.
\nWhatsoever the Best doeth, that the lower kind of man puts into practice; the
\nstandard he creates, the people follows. O son of Pritha, I have no work that I
\nneed to do in all the three worlds, I have nothing that I have not gained and
\nhave yet to gain, and I abide verily in the paths of action,\u201d varta eva ca karmani<\/i>, \u2013 eva<\/i> implying, I abide in it and do not
\nleave it as the Sannyasin thinks himself bound to abandon works. \u201cFor if I did
\nnot abide sleeplessly in the paths of action, men follow in every way my path,
\nthese peoples would sink to destruction if I did not work and I should be the
\ncreator <\/p>\n

\nPage 127<\/span><\/p>\n

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\n

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 of confusion and slay these
\ncreatures. As those who know not act with attachment to the action, he who
\nknows should act without attachment, having for his motive to hold together the
\npeoples. He should not create a division of their understanding in the ignorant
\nwho are attached to their works; he should set them to all actions, doing them
\nhimself with knowledge and in Yoga.\u201d There are few more important passages in
\nthe Gita than these seven striking couplets. <\/p>\n

But let us
\nclearly understand that they must not be interpreted, as the modern pragmatic
\ntendency concerned much more with the present affairs of the world than with
\nany high and far-off spiritual possibility seeks to interpret them, as no more
\nthan a philosophical and religious justification of social service, patriotic,
\ncosmopolitan and humanitarian effort and attachment to the hundred eager social
\nschemes and dreams which attract the modern intellect. It is not the rule of a
\nlarge moral and intellectual altruism which is here announced, but that of a
\nspiritual unity with God and with this world of beings who dwell in him and in
\nwhom he dwells. It is not an injunction to subordinate the individual to
\nsociety and humanity or immolate egoism on the altar of the human collectivity,
\nbut to fulfil the individual in God and to sacrifice the ego on the one true
\naltar of the all-embracing Divinity. The Gita moves on a plane of ideas and
\nexperiences higher than those of the modern mind which is at the stage indeed
\nof a struggle to shake off the coils of egoism, but is still mundane in its
\noutlook and intellectual and moral rather than spiritual in its temperament.
\nPatriotism, cosmopolitanism, service of society, collectivism, humanitarianism,
\nthe ideal or religion of humanity are admirable aids towards our escape from
\nour primary condition of individual, family, social, national egoism into a
\nsecondary stage in which the individual realises, as far as it can be done on the
\nintellectual, moral and emotional level, \u2013 on that level he cannot do it
\nentirely in the right and perfect way, the way of the integral truth of his
\nbeing, \u2013 the oneness of his existence with the existence of other beings. But
\nthe thought of the Gita reaches beyond to a tertiary condition of our
\ndeveloping self-consciousness towards which the secondary is only a partial
\nstage of advance. <\/p>\n

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\n

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 The Indian
\nsocial tendency has been to subordinate the individual to the claims of
\nsociety, but Indian religious thought and spiritual seeking have been always
\nloftily individualistic in their aims. An Indian system of thought like the
\nGita’s cannot possibly fail to put first the development of the individual, the
\nhighest need of the individual, his claim to discover and exercise his largest
\nspiritual freedom, greatness, splendour, royalty, \u2013 his aim to develop into the
\nillumined seer and king in the spiritual sense of seerdom and kingship, which
\nwas the first great charter of the ideal humanity promulgated by the ancient
\nVedic sages. To exceed himself was their goal for the individual, not by losing
\nall his personal aims in the aims of an organised human society, but by
\nenlarging, heightening, aggrandising himself into the consciousness of the
\nGodhead. The rule given here by the Gita is the rule for the master man, the
\nsuperman, the divinised human being, the Best, not in the sense of any
\nNietzschean, any one-sided and lopsided, any Olympian, Apollonian or Dionysian,
\nany angelic or demoniac supermanhood, but in that of the man whose whole
\npersonality has been offered up into the being, nature and consciousness of the
\none transcendent and universal Divinity and by loss of the smaller self has
\nfound its greater self, has been divinised. <\/p>\n

To exalt oneself
\nout of the lower imperfect Prakriti, traigunyamayī
\nmāyā<\/i>, into unity with the divine being, consciousness and nature,\u00b9<\/span>madbhāvam āgatāh<\/i>, is the object of the Yoga.
\nBut when this object is fulfilled, when the man is in the Brahmic status and sees
\nno longer with the false egoistic vision himself and the world, but sees all
\nbeings in the Self, in God, and the Self in all beings, God in all beings, what
\nshall be the action, \u2013 since action there still is, \u2013 which results from that
\nseeing, and what shall be the cosmic or individual motive of all his works? It
\nis the question of Arjuna,\u00b2 <\/span>but
\nanswered from a standpoint other than that from which Arjuna had put it. The
\nmotive cannot be personal desire on the intellectual, moral, emotional level,
\nfor that has been abandoned, \u2013 even the moral motive has been <\/p>\n

 <\/span><\/p>\n

\u00b9<\/span>Sāyujya,
\nsālokya<\/span><\/i> and sādrśya<\/i> or sādharmya.
\nSādharmya<\/i> is becoming of one law of being and action with the Divine.<\/span><\/p>\n

 <\/span>\u00b2<\/span>kim prabhāşeta kim āsīta vrajeta
\nkim.<\/span><\/i> <\/p>\n

\nPage 129<\/span><\/p>\n

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\n

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 abandoned, since the liberated
\nman has passed beyond the lower distinction of sin and virtue, lives in a
\nglorified purity beyond good and evil. It cannot be the spiritual call to his
\nperfect self-development by means of disinterested works, for the call has been
\nanswered, the development is perfect and fulfilled. His motive of action can
\nonly be the holding together of the peoples, cikīrşur lokasamgraham<\/i>. This great march of the peoples
\ntowards a far-off divine ideal has to be held together, prevented from falling
\ninto the bewilderment, confusion and utter discord of the understanding which
\nwould lead to dissolution and destruction and to which the world moving forward
\nin the night or dark twilight of ignorance would be too easily prone if it were
\nnot held together, conducted, kept to the great lines of its discipline by the
\nillumination, by the strength, by the rule and example, by the visible standard
\nand the invisible influence of its Best. The best, the individuals who are in
\nadvance of the general line and above the general level of the collectivity,
\nare the natural leaders of mankind, for it is they who can point to the race
\nboth the way they must follow and the standard or ideal they have to keep to or
\nto attain. But the divinised man is the Best in no ordinary sense of the word
\nand his influence, his example must have a power which that of no ordinarily superior
\nman can exercise. What example then shall he give? What rule or standard shall
\nhe uphold? <\/p>\n

In order to
\nindicate more perfectly his meaning, the divine Teacher, the Avatar gives his
\nown example, his own standard to Arjuna. \u201cI abide in the path of action,\u201d he
\nseems to say, \u201cthe path that all men follow; thou too must abide in action. In
\nthe way I act, in that way thou too must act. I am above the necessity of
\nworks, for I have nothing to gain by them; I am the Divine who possess all
\nthings and all beings in the world and I am myself beyond the world as well as
\nin it and I do not depend upon anything or anyone in all the three worlds for
\nany object; yet I act. This too must be thy manner and spirit of working. I,
\nthe Divine, am the rule and the standard; it is I who make the path in which
\nmen tread; I am the way and the goal. But I do all this largely, universally,
\nvisibly in part, but far more invisibly; and men do not really know the way of
\nmy <\/p>\n


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 workings. Thou, when thou knowest
\nand seest, when thou hast become the divinized man, must be the individual
\npower of God, the human yet divine example, even as I am in my avatars. Most
\nmen dwell in the ignorance, the God-seer dwells in the knowledge; but let him
\nnot confuse the minds of men by a dangerous example, rejecting in his
\nsuperiority the works of the world; let him not cut short the thread of action
\nbefore it is spun out, let him not perplex and falsify the stages and
\ngradations of the ways I have hewn. The whole range of human action has been
\ndecreed by me with a view to the progress of man from the lower to the higher
\nnature, from the apparent undivine to the conscious Divine. The whole range of
\nhuman works must be that in which the God-knower shall move. All individual,
\nall social action, all the works of the intellect, the heart and the body are
\nstill his, not any longer for his own separate sake, but for the sake of God in
\nthe world, of God in all beings and that all those beings may move forward, as
\nhe has moved, by the path of works towards the discovery of the Divine in
\nthemselves. Outwardly his actions may not seem to differ essentially from
\ntheirs; battle and rule as well as teaching and thought, all the various
\ncommerce of man with man may fall in his range; but the spirit in which he does
\nthem must be very different, and it is that spirit which by its influence shall
\nbe the great attraction drawing men upwards to his own level, the great lever
\nlifting the mass of men higher in their ascent.\u201d <\/p>\n

The giving of
\nthe example of God himself to the liberated man is profoundly significant; for
\nit reveals the whole basis of the Gita’s philosophy of divine works. The
\nliberated man is he who has exalted himself into the divine nature and
\naccording to that divine nature must be his actions. But what is the divine
\nnature? It is not entirely and solely that of the Akshara, the immobile,
\ninactive, impersonal self; for that by itself would lead the liberated man to
\nactionless immobility. It is not characteristically that of the Kshara, the
\nmultitudinous, the personal, the Purusha self-subjected to Prakriti; for that
\nby itself would lead him back into subjection to his personality and to the
\nlower nature and its qualities. It is the nature of the Purushottama who holds
\nboth these together and by his supreme divinity reconciles <\/p>\n

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 them in a divine reconciliation
\nwhich is the highest secret of his being, rahasyam
\nhyetad uttamam<\/i>. He is not the doer of works in the personal sense of our
\naction involved in Prakriti; for God works through his power, conscious nature,
\neffective force, \u2013 Shakti, Maya, Prakriti, \u2013 but yet above it, not involved in
\nit, not subject to it, not unable to lift himself beyond the laws, workings,
\nhabits of action it creates, not affected or bound by them, not unable to
\ndistinguish himself, as we are unable, from the workings of life, mind and
\nbody. He is the doer of works who acts not, kartāram
\nakartāram<\/i>. \u201cKnow me,\u201d says Krishna, \u201cfor the
\ndoer of this (the fourfold law of human workings) who am yet the imperishable
\nnon-doer. Works fix not themselves on me (na
\nlimpanti<\/i>), nor have I desire for the fruits of action.\u201d But neither is he
\nthe inactive, impassive, unpuissant Witness and nothing else; for it is he who
\nworks in the steps and measures of his power; every movement of it, every
\nparticle of the world of beings it forms is instinct with his presence, full of
\nhis consciousness, impelled by his will, shaped by his knowledge. <\/p>\n

He is, besides,
\nthe Supreme without qualities who is possessed of all qualities, nirguno gunī<\/i>.\u00b9 <\/span>He is not bound by any mode of
\nnature or action, nor consists, as our personality consists, of a sum of
\nqualities, modes of nature, characteristic operations of the mental, moral,
\nemotional, vital, physical being, but is the source of all modes and qualities,
\ncapable of developing any he wills in whatever way and to whatever degree he
\nwills; he is the infinite being of which they are ways of becoming, the
\nimmeasurable quantity and unbound ineffable of which they are measures, numbers
\nand figures, which they seem to rhythmise and arithmise in the standards of the
\nuniverse. Yet neither is he merely an impersonal indeterminate, nor a mere
\nstuff of conscious existence for all determinations and personalisings to draw
\nupon for their material, but a supreme Being, the one original conscious
\nExistent, the perfect Personality capable of all relations even to the most
\nhuman, concrete and intimate; for he is friend, comrade, lover, playmate,
\nguide, teacher, master, ministrant of knowledge or ministrant of joy, yet in
\nall relations unbound, free and absolute. This too the divinised man becomes in
\nthe measure<\/p>\n

\n <\/p>\n

\u00b9<\/span>Swetaswatara Upanishad.<\/i> <\/p>\n

\nPage 132<\/span><\/p>\n

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 of his attainment, impersonal in
\nhis personality, unbound by quality or action even when maintaining the most
\npersonal and intimate relations with men, unbound by any dharma<\/i> even when following in appearance this or that dharma<\/i>. Neither the dynamism of the
\nkinetic man nor the actionless light of the ascetic or quietist, neither the
\nvehement personality of the man of action nor the indifferent impersonality of
\nthe philosophic sage is the complete divine ideal. These are the two
\nconflicting standards of the man of this world and the ascetic or the quietist
\nphilosopher, one immersed in the action of the Kshara, the other striving to
\ndwell entirely in the peace of the Akshara; but the complete divine ideal
\nproceeds from the nature of the Purushottama which transcends this conflict and
\nreconciles all divine possibilities. <\/p>\n

The kinetic man
\nis not satisfied with any ideal which does not depend upon the fulfilment of
\nthis cosmic nature, this play of the three qualities of that nature, this human
\nactivity of mind and heart and body. The highest fulfilment of that activity,
\nhe might say, is my idea of human perfection, of the divine possibility in man;
\nsome ideal that satisfies the intellect, the heart, the moral being, some ideal
\nof our human nature in its action can alone satisfy the human being; he must
\nhave something that he can seek in the workings of his mind and life and body.
\nFor that is his nature, his dharma<\/i>,
\nand how can he be fulfilled in something outside his nature? For to his nature
\neach being is bound and within it he must seek for his perfection. According to
\nour human nature must be our human perfection; and each man must strive for it
\naccording to the line of his personality, his svadharma<\/i>, but in life, in action, not outside life and action.
\nYes, there is a truth in that, replies the Gita; the fulfilment of God in man,
\nthe play of the Divine in life is part of the ideal perfection. But if you seek
\nit only in the external, in life, in the principle of action, you will never
\nfind it; for you will then not only act according to your nature, which is in
\nitself a rule of perfection, but you will be \u2013 and this is a rule of the
\nimperfection \u2013 eternally subject to its modes, its dualities of liking and
\ndislike, pain and pleasure and especially to the rajasic mode with its
\nprinciple of desire and its snare of wrath and grief and longing, <\/p>\n

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\n

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 \u2013 the restless, all-devouring
\nprinciple of desire, the insatiable fire which besieges your worldly action,
\nthe eternal enemy of knowledge by which it is covered over here in your nature
\nas is a fire by smoke or a mirror by dust and which you must slay in order to
\nlive in the calm, clear, luminous truth of the spirit. The senses, mind and
\nintellect are the seat of this eternal cause of imperfection and yet it is
\nwithin this sense, mind and intellect, this play of the lower nature that you
\nwould limit your search for perfection! The effort is vain. The kinetic side of
\nyour nature must first seek to add to itself the quietistic; you must uplift
\nyourself beyond this lower nature to that which is above the three gunas, that
\nwhich is founded in the highest principle, in the soul. Only when you have
\nattained to peace of soul, can you become capable of a free and divine action. <\/p>\n

The quietist,
\nthe ascetic, on the other hand cannot see any possibility of perfection into
\nwhich life and action enter. Are they not the very seat of bondage and imperfection?
\nIs not all action imperfect in its nature, like a fire that must produce smoke,
\nis not the principle of action itself rajasic, the father of desire, a cause
\nthat must have its effect of obscuration of knowledge, its round of longing and
\nsuccess and failure, its oscillations of joy and grief, its duality of virtue
\nand sin? God may be in the world, but he is not of the world; he is a God of
\nrenunciation and not the Master or cause of our works; the master of our works
\nis desire and the cause of works is ignorance. If the world, the Kshara is in a
\nsense a manifestation or a līlā<\/i>
\nof the Divine, it is an imperfect play with the ignorance of Nature, an
\nobscuration rather than a manifestation. That is surely evident from our very
\nfirst glance at the nature of the world and does not the fullest experience of
\nthe world teach us always the same truth? is it not a wheel of the ignorance
\nbinding the soul to continual birth by the impulse of desire and action until
\nat last that is exhausted or cast away? Not only desire, but action also must
\nbe flung away; seated in the silent self the soul will then pass away into the
\nmotionless, actionless, imperturbable, absolute Brahman. To this objection of
\nthe impersonalising quietist the Gita is at more pains to answer than to that
\nof the man of the world, the kinetic individual. For this quietism having hold
\nof a higher <\/p>\n

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 and more powerful truth which is
\nyet not the whole or the highest truth, its promulgation as the universal,
\ncomplete, highest ideal of human life is likely to be more confusing and
\ndisastrous to the advance of the human race towards its goal than the error of
\nan exclusive kinetism. A strong one-sided truth, when set forth as the whole
\ntruth, creates a strong light but also a strong confusion; for the very
\nstrength of its element of truth increases the strength of its element of
\nerror. The error of the kinetic ideal can only prolong the ignorance and retard
\nthe human advance by setting it in search of perfection where perfection cannot
\nbe found; but the error of the quietistic ideal contains in itself the very
\nprinciple of world-destruction. Were I to act upon it, says Krishna, I should
\ndestroy the peoples and be the author of confusion; and though the error of an
\nindividual human being, even though a nearly divine man, cannot destroy the
\nwhole race, it may produce a widespread confusion which may be in its nature destructive
\nof the principle of human life and disturbing to the settled line of its
\nadvance. <\/p>\n

Therefore the
\nquietistic tendency in man must be got to recognise its own incompleteness and
\nadmit on an equality with itself the truth which lies behind the kinetic
\ntendency, \u2013 the fulfilment of God in man and the presence of the Divine in all
\nthe action of the human race. God is there not only in the silence, but in the
\naction; the quietism of the impassive soul unaffected by Nature and the
\nkinetism of the soul giving itself to Nature so that the great world-sacrifice,
\nthe Purusha-Yajna, may be effected, are not a reality and a falsehood in
\nperpetual struggle nor yet two hostile realities, one superior, the other
\ninferior, each fatal to the other; they are the double term of the divine
\nmanifestation. The Akshara alone is not the whole key of their fulfilment, not
\nthe very highest secret. The double fulfilment, the reconciliation is to be
\nsought in the Purushottama represented here by Krishna,
\nat once supreme Being, Lord of the worlds and Avatar. The divinised man
\nentering into his divine nature will act even as he acts; he will not give
\nhimself up to inaction. The Divine is at work in man in the ignorance and at
\nwork in man in the knowledge. To know Him is our soul’s highest welfare and the
\ncondition of its perfection, but to know and realise <\/p>\n

\nPage 135<\/span><\/p>\n

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\n

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 Him as a transcendent peace and
\nsilence is not all; the secret that has to be learned is at once the secret of
\nthe eternal and unborn Divine and the secret of the divine birth and works, janma karma ca me divyam<\/i>. The action which
\nproceeds from that knowledge, will be free from all bondage; \u201che who so knoweth
\nme,\u201d says the Teacher, \u201cis not bound by works.\u201d If the escape from the
\nobligation of works and desire and from the wheel of rebirth is to be the aim
\nand the ideal, then this knowledge is to be taken as the true, the broad way of
\nescape; for, says the Gita, \u201che who knows in their right principles my divine
\nbirth and works, comes when he leaves his body, not to rebirth, but to Me, O
\nArjuna.\u201d Through the knowledge and possession of the divine birth he comes to
\nthe unborn and imperishable Divine who is the self of all beings, ajo\u2019 avyaya ātmā<\/i>; through the
\nknowledge and execution of divine works to the Master of works, the lord of all
\nbeings, bhūtānām īśvarah<\/i>.
\nHe lives in that unborn being; his works are those of that universal Mastery. <\/p>\n

\nPage 136<\/span><\/p>\n<\/div>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

FOURTEEN  The Principle of Divine Works   THIS then is the sense of the Gita’s doctrine of sacrifice. Its full significance depends on the idea…<\/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-1412","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\/1412","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=1412"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1412\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=1412"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=1412"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=1412"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}