{"id":2225,"date":"2013-07-13T01:40:14","date_gmt":"2013-07-13T01:40:14","guid":{"rendered":"http:\/\/localhost\/?p=2225"},"modified":"2013-07-13T01:40:14","modified_gmt":"2013-07-13T01:40:14","slug":"26-the-synthesis-of-devotion-and-knowledge-vol-19-essays-on-the-gita","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/03-cwsa\/19-essays-on-the-gita\/26-the-synthesis-of-devotion-and-knowledge-vol-19-essays-on-the-gita","title":{"rendered":"-26_The Synthesis of Devotion and Knowledge.html"},"content":{"rendered":"
\n\n\n
\n

\n
\n II <\/b>
\n\t\t\t<\/span><\/p>\n

\n  <\/p>\n

\n
\n The Synthesis of <\/font><\/b>
\n\t\t\t<\/span><\/p>\n

\n
\n Devotion and Knowledge <\/font>1<\/font><\/sup>
\n\t<\/font><\/b>
\n\t\t\t<\/span><\/p>\n

\n  <\/p>\n

\n
\n T<\/font>HE GITA<\/b> is not a treatise of metaphysical philosophy, in
\nspite of the great mass of metaphysical ideas which arise incidentally in its pages; for here no metaphysical truth
\nis brought into expression solely for its own sake. It seeks the highest truth for the highest practical utility, not for intellectual
\nor even for spiritual satisfaction, but as the truth that saves and opens to us the passage from our present mortal imperfection
\nto an immortal perfection. Therefore after giving us in the first fourteen verses of this chapter a leading philosophical truth of
\nwhich we stand in need, it hastens in the next sixteen verses to make an immediate application of it. It turns it into a first
\nstarting-point for the unification of works, knowledge and devotion, \u2014 for the preliminary synthesis of works and knowledge
\nby themselves has already been accomplished. <\/span> <\/p>\n

\nWe have before us three powers, the Purushottama as the supreme truth of that
\ninto which we have to grow, the Self and the Jiva. Or, as we may put it, there
\nis the Supreme, there is the impersonal spirit, and there is the multiple soul,
\ntimeless foundation of our spiritual personality, the true and eternal individual,
\nmamaivāmśah sanā<\/font>tanah<\/font><\/i>. All these three are divine, <\/p>\n

all three are the Divine. The supreme spiritual nature of being, the Para Prakriti free from any limitation by the conditioning
\nIgnorance, is the nature of the Purushottama. In the impersonal Self there is the same divine nature, but here it is in its state of
\neternal rest, equilibrium, inactivity, nivritti. Finally, for activity, for pravritti, the Para Prakriti becomes the multiple spiritual
\npersonality, the Jiva. But the intrinsic activity of this supreme
\n\t\t\t<\/span> <\/p>\n

\n <\/p>\n

\n
\n1
\nGita, VII. 15-28.
\n<\/font>
\n<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 278<\/font><\/span><\/p>\n

\n

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

\nNature is always a spiritual, a divine working. It is force
\nof the supreme divine Nature, it is the conscious will of the being of the
\nSupreme that throws itself out in various essential and spiritual power of
\nquality in the Jiva: that essential power is the swabhava of the Jiva. All act and becoming which proceed directly from this spiritual force are a divine becoming and a
\npure and spiritual action. Therefore it follows that in action the effort of the human individual must be to get back to his true
\nspiritual personality and to make all his works flow from the power of its supernal Shakti, to develop action through the soul
\nand the inmost intrinsic being, not through the mental idea and vital desire, and to turn all his acts into a pure outflowing of
\nthe will of the Supreme, all his life into a dynamic symbol of the Divine Nature.
\n<\/span> <\/p>\n

\nBut there is also this lower nature of the three gun<\/font>as whose character is the character of the ignorance and whose action is
\nthe action of the ignorance, mixed, confused, perverted; it is the action of the lower personality, of the ego, of the natural and
\nnot of the spiritual individual. It is in order to recede from that false personality that we have to resort to the impersonal Self
\nand make ourselves one with it. Then, freed so from the ego personality, we can find the relation of the true individual to the
\nPurushottama. It is one with him in being, even though necessarily partial and determinative, because individual, in action and
\ntemporal manifestation of nature. Freed too from the lower nature we can realise the higher, the divine, the spiritual. Therefore
\nto act from the soul does not mean to act from the desire soul; for that is not the high intrinsic being, but only the lower natural and
\nsuperficial appearance. To act in accordance with the intrinsic nature, the
\nswabhava, does not mean to act out of the passions
\nof the ego, to enact with indifference or with desire sin and virtue according to the natural impulses and the unstable play
\nof the gun<\/font>as. Yielding to passion, an active or an inert indulgence of sin is no way either to the spiritual quietism of the highest
\nimpersonality or to the spiritual activity of the divine individual who is to be a channel for the will of the supreme Person, a
\ndirect power and visible becoming of the Purushottama. <\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 279<\/font><\/span><\/p>\n

\n

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

\n

\nThe Gita has laid it down from the beginning that the very first precondition of the divine birth, the higher existence is the
\nslaying of rajasic desire and its children, and that means the exclusion of sin. Sin is the working of the lower nature for the
\ncrude satisfaction of its own ignorant, dull or violent rajasic and tamasic propensities in revolt against any high self-control and
\nself-mastery of the nature by the spirit. And in order to get rid of this crude compulsion of the being by the lower Prakriti in its
\ninferior modes we must have recourse to the highest mode of that Prakriti, the sattwic, which is seeking always for a harmonious
\nlight of knowledge and for a right rule of action. The Purusha, the soul within us which assents in Nature to the varying impulse
\nof the gun<\/font>as, has to give its sanction to that sattwic impulse and that sattwic will and temperament in our being which seeks after
\nsuch a rule. The sattwic will in our nature has to govern us and not the rajasic and tamasic will. This is the meaning of all high
\nreason in action as of all true ethical culture; it is the law of Nature in us striving to evolve from her lower and disorderly to
\nher higher and orderly action, to act not in passion and ignorance with the result of grief and unquiet, but in knowledge and
\nenlightened will with the result of inner happiness, poise and peace. We cannot get beyond the three gun<\/font>as, if we do not first
\ndevelop within ourselves the rule of the highest gun<\/font>a, sattwa.
\n<\/span> <\/p>\n

\n“The evil-doers attain not to me,” says the Purushottama,
\n“souls bewildered, low in the human scale; for their knowledge is reft away from them by Maya and they resort to the nature
\nof being of the Asura.” This bewilderment is a befooling of the soul in Nature by the deceptive ego. The evil-doer cannot attain
\nto the Supreme because he is for ever trying to satisfy the idol ego on the lowest scale of human nature; his real God is this
\nego. His mind and will, hurried away in the activities of the Maya of the three gun<\/font>as, are not instruments of the spirit, but
\nwilling slaves or self-deceived tools of his desires. He sees this lower nature only and not his supreme self and highest being
\nor the Godhead within himself and in the world: he explains all existence to his will in the terms of ego and desire and serves
\nonly ego and desire. To serve ego and desire without aspiration
\n<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 280<\/font><\/span><\/p>\n

\n

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

\nto a higher nature and a higher law is to have the mind and the temperament of the Asura. A first necessary step upward is to
\naspire to a higher nature and a higher law, to obey a better rule than the rule of desire, to perceive and worship a nobler godhead
\nthan the ego or than any magnified image of the ego, to become a right thinker and a right doer. This too is not in itself enough; for
\neven the sattwic man is subject to the bewilderment of the gun<\/font>as, <\/p>\n

because he is still governed by wish and disliking, icchā-dvesa<\/i>. <\/p>\n

He moves within the circle of the forms of Nature and has not the highest, not the transcendental and integral knowledge. Still
\nby the constant upward aspiration in his ethical aim he in the end gets rid of the obscuration of sin which is the obscuration of
\nrajasic desire and passion and acquires a purified nature capable of deliverance from the rule of the triple Maya. By virtue alone
\nman cannot attain to the highest, but by virtue2<\/font><\/sup> he can develop <\/p>\n

a first capacity for attaining to it, adhikāra<\/i>. For the crude rajasic or the dull tamasic ego is difficult to shake off and put below
\nus; the sattwic ego is less difficult and at last, when it sufficiently subtilises and enlightens itself, becomes even easy to transcend,
\ntransmute or annihilate.
\n<\/span> <\/p>\n

\nMan, therefore, has first of all to become ethical,
\nsukrtī<\/i>, and then to rise to heights beyond any mere ethical rule of living, to
\nthe light, largeness and power of the spiritual nature, where he gets beyond the grasp of the dualities and its delusion,
\ndvandvamoha<\/i>. There he no longer seeks his personal good or pleasure or shuns his personal suffering or pain, for by these things he
\nis no longer affected, nor says any longer, “I am virtuous,” “I am sinful,” but acts in his own high spiritual nature by the will
\nof the Divine for the universal good. We have already seen that for this end self-knowledge, equality, impersonality are the first
\nnecessities, and that that is the way of reconciliation between knowledge and works, between spirituality and activity in the
\nworld, between the ever immobile quietism of the timeless self and the eternal play of the pragmatic energy of Nature. But
\n\t\t\t<\/span> <\/p>\n

\n <\/p>\n

\n
\n2 Obviously, by the true inner punya<\/i>, a sattwic clarity in thought, feeling, temperament, <\/p>\n

motive and conduct, not a merely conventional or social virtue. <\/p>\n

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

\n\t\t\t <\/p>\n

\n\t\t\tPage – 281<\/font><\/span><\/p>\n

\n

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

\n

the Gita now lays down another and greater necessity for the Karmayogin who has unified his Yoga of works with the Yoga
\nof knowledge. Not knowledge and works alone are demanded of him now, but bhakti<\/i>
\nalso, devotion to the Divine, love and
\nadoration and the soul’s desire of the Highest. This demand, not expressly made until now, had yet been prepared when the
\nTeacher laid down as the necessary turn of his Yoga the conversion of all works into a sacrifice to the Lord of our being and
\nfixed as its culmination the giving up of all works, not only into our impersonal Self, but through impersonality into the Being
\nfrom whom all our will and power originate. What was there implied is now brought out and we begin to see more fully the
\nGita’s purpose. <\/span> <\/p>\n

\nWe have now set before us three interdependent movements
\nof our release out of the normal nature and our growth into the divine and spiritual being. “By the delusion of the dualities which
\narises from wish and disliking, all existences in the creation are led into bewilderment,” says the Gita. That is the ignorance, the
\negoism which fails to see and lay hold on the Divine everywhere, because it sees only the dualities of Nature and is constantly
\noccupied with its own separate personality and its seekings and shrinkings. For escape from this circle the first necessity in our
\nworks is to get clear of the sin of the vital ego, the fire of passion, the tumult of desire of the rajasic nature, and this has to be done
\nby the steadying sattwic impulse of the ethical being. When that
\n is done, yesām tvantagatam pā<\/font>pam
\njanānām punyakarmanām<\/i>, <\/p>\n

\u2014 or rather as it is being done, for after a certain point all
\ngrowth in the sattwic nature brings an increasing capacity for a high quietude, equality and transcendence,
\n\u2014 it is necessary to
\nrise above the dualities and to become impersonal, equal, one self with the Immutable, one self with all existences. This process of
\ngrowing into the spirit completes our purification. But while this is being done, while the soul is enlarging into self-knowledge, it
\nhas also to increase in devotion. For it has not only to act in a large spirit of equality, but to do also sacrifice to the Lord, to
\nthat Godhead in all beings which it does not yet know perfectly, <\/p>\n

but which it will be able so to know, integrally, samagram mām<\/i>,
\n<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 282<\/font><\/span><\/p>\n

\n

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

\nwhen it has firmly the vision of the one self everywhere and in all existences. Equality and vision of unity once perfectly gained,
\nte<\/i> dvandva-moha-nirmuktāh<\/i>, a supreme bhakti, an all-embracing
\ndevotion to the Divine, becomes the whole and the sole law of the being. All
\nother law of conduct merges into that surrender, sarva-dharmān parityajya<\/i>. The soul then becomes firm in
\nthis bhakti and in the vow of self-consecration of all its being, knowledge, works; for it has now for its sure base, its absolute
\nfoundation of existence and action the perfect, the integral, the unifying knowledge of the all-originating Godhead,
\nte bhajante mām drdha-vratāh<\/i>. <\/span> <\/p>\n

\nFrom the ordinary point of view any return towards bhakti
\nor continuation of the heart’s activities after knowledge and impersonality have been gained, might seem to be a relapse. For
\nin bhakti there is always the element, the foundation even of personality, since its motive-power is the love and adoration of
\nthe individual soul, the Jiva, turned towards the supreme and universal Being. But from the standpoint of the Gita, where the
\naim is not inaction and immergence in the eternal Impersonal, but a union with the Purushottama through the integrality of
\nour being, this objection cannot at all intervene. In this Yoga the soul escapes indeed its lower personality by the sense of its
\nimpersonal and immutable self-being; but it still acts and all action belongs to the multiple soul in the mutability of Nature.
\nIf we do not bring in as a corrective to an excessive quietism the idea of sacrifice to the Highest, we have to regard this element
\nof action as something not at all ourselves, some remnant of the play of the gun<\/font>as without any divine reality behind it, a last dissolving form of ego, of I-ness, a continued impetus of the lower Nature for which we are not responsible since our knowledge
\nrejects it and aims at escape from it into pure inaction. But by combining the tranquil impersonality of the one self with the
\nstress of the works of Nature done as a sacrifice to the Lord, we by this double key escape from the lower egoistic personality
\nand grow into the purity of our true spiritual person. Then are we no longer the bound and ignorant ego in the lower, but the
\nfree Jiva in the supreme Nature. Then we no longer live in the <\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 283<\/font><\/span><\/p>\n

\n

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

\n

knowledge of the one immutable and impersonal self and this mutable multiple Nature as two opposite entities, but rise to the
\nvery embrace of the Purushottama discovered simultaneously through both of these powers of our being. All three are the
\nspirit, and the two which are apparent opposites prove to be only confronting faces of the third which is the highest. “There
\nis the immutable and impersonal spiritual being (Purusha),” says Krishna later on, “and there is the mutable and personal spiritual
\nbeing. But there is too another Highest (uttama purusa<\/i>) called <\/p>\n

the supreme self, Paramatman, he who has entered into this whole world and upbears it, the Lord, the imperishable. I am
\nthis Purushottama who am beyond the mutable and am greater and higher even than the immutable. He who has knowledge of
\nme as the Purushottama, adores me (has bhakti for me, bhajati<\/i>), with all-knowledge and in every way of his natural being.” And
\nit is this bhakti of an integral knowledge and integral self-giving which the Gita now begins to develop.
\n<\/span> <\/p>\n

\nFor note that it is bhakti with knowledge which the Gita demands from the disciple and it regards all other forms of
\ndevotion as good in themselves but still inferior; they may do well by the way, but they are not the thing at which it aims in
\nthe soul’s culmination. Among those who have put away the sin of the rajasic egoism and are moving towards the Divine,
\nthe Gita distinguishes between four kinds of bhaktas<\/i>. There are those who turn to him as a refuge from sorrow and suffering in <\/p>\n

the world, ārta<\/i>. There are those who seek him as the giver of
\n good in the world, arthārthī<\/i>. There are those who come to him
\n 
\n in the desire for knowledge, jij\u00f1āsu<\/i>. And lastly there are those <\/p>\n

who adore him with knowledge, j\u00f1āni<\/i>. All are approved by the
\nGita, but only on the last does it lay the seal of its complete sanction. All these movements without exception are high and <\/p>\n

good, udārāh sarva evaite<\/i>, but the bhakti with knowledge excels <\/p>\n

them all, viśisyate<\/i>. We may say that these forms are successively
\nthe bhakti of the vital-emotional and affective nature,3<\/font><\/sup> that of the
\n\t\t\t<\/span> <\/p>\n

\n <\/p>\n

\n
\n3
\nThe later bhakti<\/i> of ecstatic love is at its roots psychic in nature; it is vital-emotional only in its inferior forms or in some of its more outward manifestations. <\/p>\n

<\/font> <\/p>\n

<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 284<\/font><\/span><\/p>\n

\n

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

\npractical and dynamic nature, that of the reasoning intellectual nature, and that of the highest intuitive being which takes up
\nall the rest of the nature into unity with the Divine. Practically, however, the others may be regarded as
\npreparatory movements.
\nFor the Gita itself here says that it is only at the end of many existences that one can, after possession of the integral knowledge and after working that out in oneself through many lives, attain at the long last to the Transcendent. For the knowledge
\nof the Divine as all things that are is difficult to attain and rare
\non earth is the great soul, mahātmā<\/i>, who is capable of fully so seeing him and of entering into him with his whole being, in
\nevery way of his nature, by the wide power of this all-embracing <\/p>\n

knowledge, sarvavit sarvabhāvena<\/i>. <\/p>\n

<\/span> <\/p>\n

\nIt may be asked how is that devotion high and noble, udāra<\/i>, which seeks God only for the worldly boons he can give or as
\na refuge in sorrow and suffering, and not the Divine for its own sake? Do not egoism, weakness, desire reign in such an
\nadoration and does it not belong to the lower nature? Moreover, where there is not knowledge, the devotee does not approach <\/p>\n

the Divine in his integral all-embracing truth, vāsudevah sarvam iti<\/i>, but constructs imperfect names and images of the Godhead
\nwhich are only reflections of his own need, temperament and nature, and he worships them to help or appease his natural
\nlongings. He constructs for the Godhead the name and form of Indra or Agni, of Vishnu or Shiva, of a divinised Christ or
\nBuddha, or else some composite of natural qualities, an indulgent God of love and mercy, or a severe God of righteousness
\nand justice, or an awe-inspiring God of wrath and terror and flaming punishments, or some amalgam of any of these, and
\nto that he raises his altars without and in his heart and mind and falls down before it to demand from it worldly good and
\njoy or healing of his wounds or a sectarian sanction for an erring, dogmatic, intellectual, intolerent knowledge. All this up
\nto a certain point is true enough. Very rare is the great soul who knows that Vasudeva the omnipresent Being is all that <\/p>\n

is, vāsudevah sarvam iti sa mahātmā sudurlabhah<\/i>. Men are led <\/p>\n

away by various outer desires which take from them the working <\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 285<\/font><\/span><\/p>\n

\n

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

\n

of the inner knowledge, kāmais tais tair hrtaj\u00f1ānāh<\/i>. Ignorant, they resort to other godheads, imperfect forms of the deity which
\n correspond to their desire, prapadyante ‘nyadevatāh<\/i>. Limited,
\n they set up this or that rule and cult, tam tam niyamam āsthāya<\/i>,
\nwhich satisfies the need of their nature. And in all this it is a compelling personal determination, it is this narrow need of
\ntheir own nature that they follow and take for the highest truth, \u2014 incapable yet of the infinite and its largeness. The Godhead
\nin these forms gives them their desires if their faith is whole; but these fruits and gratifications are temporary and it is a petty
\nintelligence and unformed reason which makes the pursuit of them its principle of religion and life. And so far as there is a
\nspiritual attainment by this way, it is only to the gods; it is only the Divine in formations of mutable nature and as the giver of
\nher results that they realise. But those who adore the transcendent and integral Godhead embrace all this and transform it
\nall, exalt the gods to their highest, Nature to her summits, and go beyond them to the very Godhead, realise and attain to the <\/p>\n

Transcendent. Devā<\/font>n deva-yajo yā<\/font>nti mad-bhaktā<\/font>
\nyānti mām api.<\/i>
\n<\/span> <\/p>\n

\nStill the supreme Godhead does not at all reject these devotees because of their imperfect vision. For the Divine in his
\nsupreme transcendent being, unborn, imminuable and superior to all these partial manifestations, cannot be easily known to
\nany living creature. He is self-enveloped in this immense cloak of Maya, that Maya of his Yoga, by which he is one with the
\nworld and yet beyond it, immanent but hidden, seated in all hearts but not revealed to any and every being. Man in Nature
\nthinks that these manifestations in Nature are all the Divine, when they are only his works and his powers and his veils. He
\nknows all past and all present and future existences, but him none yet knoweth. If then after thus bewildering them with his
\nworkings in Nature, he were not to meet them in these at all, there would be no divine hope for man or for any soul in Maya.
\nTherefore according to their nature, as they approach him, he accepts their bhakti and answers to it with the reply of divine
\nlove and compassion. These forms are after all a certain kind of
\n<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 286<\/font><\/span><\/p>\n

\n

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

\nmanifestation through which the imperfect human intelligence can touch him, these desires are first means by which our souls
\nturn towards him: nor is any devotion worthless or ineffective, whatever its limitations. It has the one grand necessity, faith.
\n“Whatever form of me any devotee with faith desires to worship, I make that faith of his firm and undeviating.” By the force of
\nthat faith in his cult and worship he gets his desire and the spiritual realisation for which he is at the moment fitted. By
\nseeking all his good from the Divine, he shall come in the end to seek in the Divine all his good. By depending for his joys on the
\nDivine, he shall learn to fix in the Divine all his joy. By knowing the Divine in his forms and qualities, he shall come to know him
\nas the All and the Transcendent who is the source of all things.4<\/font><\/sup>
\n<\/span> <\/p>\n

\nThus by spiritual development devotion becomes one with
\nknowledge. The Jiva comes to delight in the one Godhead, \u2014 in the Divine known as all being and consciousness and delight
\nand as all things and beings and happenings, known in Nature, known in the self, known for that which exceeds self and Nature.
\nHe is ever in constant union with him, nityayukta<\/i>; his whole life and being are an eternal Yoga with the Transcendent than whom
\nthere is nothing higher, with the Universal besides whom there is none else and nothing else. On him is concentred all his bhakti,
\nekabhaktih<\/i>, not on any partial godhead, rule or cult. This single <\/p>\n

devotion is his whole law of living and he has gone beyond all creeds of religious belief, rules of conduct, personal aims of life.
\nHe has no griefs to be healed, for he is in possession of the All-blissful. He has no desires to hunger after, for he possesses the
\nhighest and the All and is close to the All-Power that brings all fulfilment. He has no doubts or baffled seekings left, for all
\nknowledge streams upon him from the Light in which he lives. He loves perfectly the Divine and is his beloved; for as he takes
\njoy in the Divine, so too the Divine takes joy in him. This is
\n\t\t\t<\/span> <\/p>\n

\n <\/p>\n

\n
\n4
\nThere is a place also for the three lesser seekings even after the highest attainment, but transformed, not narrowly personal,
\n\u2014 for there can still be a passion for the removal of sorrow and evil and ignorance and for the increasing evolution and integral manifestation of the supreme good, power, joy and knowledge in this phenomenal
\nNature.
\n<\/font> <\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 287<\/font><\/span><\/p>\n

\n

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

\n

the God-lover who has the knowledge, j\u00f1ānī<\/font> bhakta<\/i>. And this
\nknower, says the Godhead in the Gita, is my self; the others seize only motives and aspects in Nature, but he the very self-being
\nand all-being of the Purushottama with which he is in union. His is the divine birth in the supreme Nature, integral in being,
\ncompleted in will, absolute in love, perfected in knowledge. In him the Jiva’s cosmic existence is justified because it has exceeded
\nitself and so found its own whole and highest truth of being.
\n\t\t\t<\/span><\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 288<\/font><\/span><\/td>\n<\/tr>\n<\/table>\n<\/div>\n

  <\/p>\n","protected":false},"excerpt":{"rendered":"

II   The Synthesis of Devotion and Knowledge 1   THE GITA is not a treatise of metaphysical philosophy, in spite of the great mass…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[47],"tags":[],"class_list":["post-2225","post","type-post","status-publish","format-standard","hentry","category-19-essays-on-the-gita","wpcat-47-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/2225","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=2225"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/2225\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=2225"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=2225"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=2225"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}