{"id":2237,"date":"2013-07-13T01:40:18","date_gmt":"2013-07-13T01:40:18","guid":{"rendered":"http:\/\/localhost\/?p=2237"},"modified":"2013-07-13T01:40:18","modified_gmt":"2013-07-13T01:40:18","slug":"04-the-core-of-the-teaching-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\/04-the-core-of-the-teaching-vol-19-essays-on-the-gita","title":{"rendered":"-04_The Core of the Teaching.html"},"content":{"rendered":"
\n\n\n
\n

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

\n <\/p>\n

\n
\nThe Core of the Teaching <\/font><\/b>
\n\t\t\t<\/span><\/p>\n

\n <\/p>\n

\n
\nW<\/font>E KNOW <\/b>the divine Teacher, we
\nsee the human disciple; it remains to form a clear conception of the doctrine. A
\nclear conception fastening upon the essential idea, the central heart of the
\nteaching is especially necessary here because the Gita with its rich and
\nmany-sided thought, its synthetical grasp of different aspects of the spiritual
\nlife and the fluent winding motion of its argument lends itself, even more than
\nother scriptures, to one-sided misrepresentations born of a partisan
\nintellectuality. The unconscious or half-conscious wresting of fact and word and
\nidea to suit a preconceived notion or the doctrine or principle of one’s
\npreference is recognised by Indian logicians as one of the most fruitful sources
\nof fallacy; and it is perhaps the one which it is most difficult for even the
\nmost conscientious thinker to avoid. For the human reason is incapable of always
\nplaying the detective upon itself in this respect; it is its very nature to
\nseize upon some partial conclusion, idea, principle, become its partisan and
\nmake it the key to all truth, and it has an infinite faculty of doubling upon
\nitself so as to avoid detecting in its operations this necessary and cherished
\nweakness. The Gita lends itself easily to this kind of error, because it is
\neasy, by throwing particular emphasis on one of its aspects or even on some
\nsalient and emphatic text and putting all the rest of the eighteen chapters into
\nthe background or making them a subordinate and auxiliary teaching, to turn it
\ninto a partisan of our own doctrine or dogma.
\n<\/span> <\/p>\n

\nThus, there are those who make the Gita teach, not works at all, but a
\ndiscipline of preparation for renouncing life and works: the indifferent
\nperformance of prescribed actions or of whatever task may lie ready to the
\nhands, becomes the means, the discipline; the final renunciation of life and
\nworks is the sole real object. It is quite easy to justify this view by
\ncitations from   <\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 29<\/font><\/span><\/p>\n

\n

\t\t\t<\/font>
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\n

the book and by a certain arrangement of stress in following out its argument,
\nespecially if we shut our eyes to the peculiar way <\/p>\n

in which it uses such a word as sannyasa<\/i>, renunciation; but it
\nis quite impossible to persist in this view on an impartial reading in face of
\nthe continual assertion to the very end that action should be preferred to
\ninaction and that superiority lies with the true, the inner renunciation of
\ndesire by equality and the giving up of works to the supreme Purusha. <\/span> <\/p>\n

\nOthers again speak of the Gita as if the doctrine of devotion were its whole
\nteaching and put in the background its monistic elements and the high place it
\ngives to quietistic immergence in the one self of all. And undoubtedly its
\nemphasis on devotion, its insistence on the aspect of the Divine as Lord and
\nPurusha and its doctrine of the Purushottama, the Supreme Being who is superior
\nboth to the mutable Being and to the Immutable and who is what in His relation
\nto the world we know as God, are the most striking and among the most vital
\nelements of the Gita. Still, this Lord is the Self in whom all knowledge
\nculminates and the Master of sacrifice to whom all works lead as well as the
\nLord of Love into whose being the heart of devotion enters, and the Gita
\npreserves a perfectly equal balance, emphasising now knowledge, now works, now
\ndevotion, but for the purposes of the immediate trend of the thought, not with
\nany absolute separate preference of one over the others. He in whom all three
\nmeet and become one, He is the Supreme Being, the Purushottama.
\n<\/span> <\/p>\n

\nBut at the present day, since in fact the modern mind began to recognise and
\ndeal at all with the Gita, the tendency is to subordinate its elements of
\nknowledge and devotion, to take advantage of its continual insistence on action
\nand to find in it a scripture of the Karmayoga, a Light leading us on the path
\nof action, a Gospel of Works. Undoubtedly, the Gita is a Gospel of Works, but of
\nworks which culminate in knowledge, that is, in spiritual realisation and
\nquietude, and of works motived by devotion, that is, a conscious surrender of
\none’s whole self first into the hands and then into the being of the Supreme,
\nand not at all of works as they are understood by the modern mind, not at all an
\naction dictated by egoistic and altruistic, by personal,  
\n<\/span> <\/p>\n

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\n\t\t\tPage – 30<\/font><\/span><\/p>\n

\n

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\nsocial, humanitarian motives, principles, ideals. Yet this is what present-day
\ninterpretations seek to make of the Gita. We are told continually by many
\nauthoritative voices that the Gita, opposing in this the ordinary ascetic and
\nquietistic tendency of Indian thought and spirituality, proclaims with no
\nuncertain sound the gospel of human action, the ideal of disinterested
\nperformance of social duties, nay, even, it would seem, the quite modern ideal
\nof social service. To all this I can only reply that very patently and even on
\nthe very surface of it the Gita does nothing of the kind and that this is a
\nmodern misreading, a reading of the modern mind into an ancient book, of the
\npresent-day European or Europeanised intellect into a thoroughly antique, a
\nthoroughly Oriental and Indian teaching. That which the Gita teaches is not a
\nhuman, but a divine action; not the performance of social duties, but the
\nabandonment of all other standards of duty or conduct for a selfless performance
\nof the divine will working through our nature; not social service, but the
\naction of the Best, the God-possessed, the Master-men done impersonally for the
\nsake of the world and as a sacrifice to Him who stands behind man and Nature.
\n<\/span> <\/p>\n

\nIn other words, the Gita is not a book of practical ethics, but of the spiritual
\nlife. The modern mind is just now the European mind, such as it has become after
\nhaving abandoned not only the philosophic idealism of the highest Graeco-Roman
\nculture from which it started, but the Christian devotionalism of the Middle
\nAges; these it has replaced by or transmuted into a practical idealism and
\nsocial, patriotic and philanthropic devotion. It has got rid of God or kept Him
\nonly for Sunday use and erected in His place man as its deity and society as its
\nvisible idol. At its best it is practical, ethical, social, pragmatic,
\naltruistic, humanitarian. Now all these things are good, are especially needed
\nat the present day, are part of the divine Will or they would not have become so
\ndominant in humanity. Nor is there any reason why the divine man, the man who
\nlives in the Brahmic consciousness, in the God-being should not be all of these
\nthings in his action; he will be, if they are the best ideal of the age, the
\nYugadharma, and there is no yet higher ideal to be established,  
\n<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 31<\/font><\/span><\/p>\n

\n

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

\n

no great radical change to be effected. For he is, as the Teacher points out to
\nhis disciple, the best who has to set the standard for others; and in fact
\nArjuna is called upon to live according to the highest ideals of his age and the
\nprevailing culture, but with knowledge, with understanding of that which lay
\nbehind, and not as ordinary men, with a following of the merely outward law and
\nrule. <\/span> <\/p>\n

\nBut the point here is that the modern mind has exiled from its practical
\nmotive-power the two essential things, God or the Eternal and spirituality or
\nthe God-state, which are the master conceptions of the Gita. It lives in
\nhumanity only, and the Gita would have us live in God, though for the world in
\nGod; in its life, heart and intellect only, and the Gita would have us live in
\nthe spirit; in the mutable Being who is "all creatures", and the Gita would have
\nus live also in the Immutable and the Supreme; in the changing march of Time,
\nand the Gita would have us live in the Eternal. Or if these higher things are
\nnow beginning to be vaguely envisaged, it is only to make them subservient to
\nman and society; but God and spirituality exist in their own right and not as
\nadjuncts. And in practice the lower in us must learn to exist for the higher, in
\norder that the higher also may in us consciously exist for the lower, to draw it
\nnearer to its own altitudes. <\/span> <\/p>\n

\nTherefore it is a mistake to interpret the Gita from the standpoint of the
\nmentality of today and force it to teach us the disinterested performance of
\nduty as the highest and all-sufficient law. A little consideration of the
\nsituation with which the Gita deals will show us that this could not be its
\nmeaning. For the whole point of the teaching, that from which it arises, that
\nwhich compels the disciple to seek the Teacher, is an inextricable clash of the
\nvarious related conceptions of duty ending in the collapse of the whole useful
\nintellectual and moral edifice erected by the human mind. In human life some
\nsort of a clash arises fairly often, as for instance between domestic duties and
\nthe call of the country or the cause, or between the claim of the country and
\nthe good of humanity or some larger religious or moral principle. An inner
\nsituation may even arise, as with the Buddha, in which  
\n<\/span> <\/p>\n

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\n\t\t\tPage – 32<\/font><\/span><\/p>\n

\n

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\nall duties have to be abandoned, trampled on, flung aside in order to follow the
\ncall of the Divine within. I cannot think that the Gita would solve such an
\ninner situation by sending Buddha back to his wife and father and the government
\nof the Sakya State, or would direct a Ramakrishna to become a Pundit in a
\nvernacular school and disinterestedly teach little boys their lessons, or bind
\ndown a Vivekananda to support his family and for that to follow dispassionately
\nthe law or medicine or journalism. The Gita does not teach the disinterested
\nperformance of duties but the following of the divine life, the abandonment <\/p>\n

of all dharmas, sarvadharmān<\/i>, to take refuge in the Supreme
\nalone, and the divine activity of a Buddha, a Ramakrishna, a Vivekananda is
\nperfectly in consonance with this teaching. Nay, although the Gita prefers
\naction to inaction, it does not rule out the renunciation of works, but accepts
\nit as one of the ways to the Divine. If that can only be attained by renouncing
\nworks and life and all duties and the call is strong within us, then into the
\nbonfire they must go, and there is no help for it. The call of God is imperative
\nand cannot be weighed against any other considerations. <\/span> <\/p>\n

\nBut here there is this farther difficulty that the action which Arjuna must do
\nis one from which his moral sense recoils. It is his duty to fight, you say? But
\nthat duty has now become to his mind a terrible sin. How does it help him or
\nsolve his difficulty, to tell him that he must do his duty disinterestedly,
\ndispassionately? He will want to know which is his duty or how it can be his
\nduty to destroy in a sanguinary massacre his kin, his race and his country. He
\nis told that he has right on his side, but that does not and cannot satisfy him,
\nbecause his very point is that the justice of his legal claim does not justify
\nhim in supporting it by a pitiless massacre destructive to the future of his
\nnation. Is he then to act dispassionately in the sense of not caring whether it
\nis a sin or what its consequences may be so long as he does his duty as a
\nsoldier? That may be the teaching of a State, of politicians, of lawyers, of
\nethical casuists; it can never be the teaching of a great religious and
\nphilosophical Scripture which sets out to solve the problem of life and action
\nfrom the   <\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 33<\/font><\/span><\/p>\n

\n

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

\n

very roots. And if that is what the Gita has to say on a most poignant moral and
\nspiritual problem, we must put it out of the list of the world’s Scriptures and
\nthrust it, if anywhere, then into our library of political science and ethical
\ncasuistry.
\n<\/span> <\/p>\n

\nUndoubtedly, the Gita does, like the Upanishads, teach the equality which rises
\nabove sin and virtue, beyond good and evil, but only as a part of the Brahmic
\nconsciousness and for the man who is on the path and advanced enough to fulfil
\nthe supreme rule. It does not preach indifference to good and evil for the
\nordinary life of man, where such a doctrine would have the most pernicious
\nconsequences. On the contrary it affirms that the doers of evil shall not attain
\nto God. Therefore if Arjuna simply seeks to fulfil in the best way the ordinary
\nlaw of man’s life, disinterested performance of what he feels to be a sin, a
\nthing of Hell, will not help him, even though that sin be his duty as a soldier.
\nHe must refrain from what his conscience abhors though a thousand duties were
\nshattered to pieces. <\/span> <\/p>\n

\nWe must remember that duty is an idea which in practice rests upon social
\nconceptions. We may extend the term beyond its proper connotation and talk of
\nour duty to ourselves or we may, if we like, say in a transcendent sense that it
\nwas Buddha’s duty to abandon all, or even that it is the ascetic’s duty to sit
\nmotionless in a cave! But this is obviously to play with words. Duty is a
\nrelative term and depends upon our relation to others. It is a father’s duty, as
\na father, to nurture and educate his children; a lawyer’s to do his best for his
\nclient even if he knows him to be guilty and his defence to be a lie; a
\nsoldier’s to fight and shoot to order even if he kill his own kin and
\ncountrymen; a judge’s to send the guilty to prison and hang the murderer. And so
\nlong as these positions are accepted, the duty remains clear, a practical matter
\nof course even when it is not a point of honour or affection, and overrides the
\nabsolute religious or moral law. But what if the inner view is changed, if the
\nlawyer is awakened to the absolute sinfulness of falsehood, the judge becomes
\nconvinced that capital punishment is a crime against humanity, the man called
\nupon to the battlefield feels, like the conscientious objector of today or as a
\nTolstoy would feel, that  
\n<\/span> <\/p>\n

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\n\t\t\tPage – 34<\/font><\/span><\/p>\n

\n

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

\nin no circumstances is it permissible to take human life any more than to eat
\nhuman flesh? It is obvious that here the moral law which is above all relative
\nduties must prevail; and that law depends on no social relation or conception of
\nduty but on the awakened inner perception of man, the moral being. <\/span> <\/p>\n

\nThere are in the world, in fact, two different laws of conduct each valid on its
\nown plane, the rule principally dependent on external status and the rule
\nindependent of status and entirely dependent on the thought and conscience. The
\nGita does not teach us to subordinate the higher plane to the lower, it does not
\nask the awakened moral consciousness to slay itself on the altar of duty as a
\nsacrifice and victim to the law of the social status. It calls us higher and not
\nlower; from the conflict of the two planes it bids us ascend to a supreme poise
\nabove the mainly practical, above the purely ethical, to the Brahmic
\nconsciousness. It replaces the conception of social duty by a divine obligation.
\nThe subjection to external law gives place to a certain principle of inner
\nself-determination of action proceeding by the soul’s freedom from the tangled
\nlaw of works. And this, as we shall see,\u2014the Brahmic consciousness, the soul’s
\nfreedom from works and the determination of works in the nature by the Lord
\nwithin and above us,\u2014is the kernel of the Gita’s teaching with regard to
\naction. <\/span> <\/p>\n

\nThe Gita can only be understood, like any other great work of the kind, by
\nstudying it in its entirety and as a developing argument. But the modern
\ninterpreters, starting from the great writer Bankim Chandra Chatterji who first
\ngave to the Gita this new sense of a Gospel of Duty, have laid an almost
\nexclusive stress on the first three or four chapters and in those on the idea
\n˙<\/i>
\nof equality, on the expression kartavyam karma<\/i>, the work that is to be
\ndone, which they render by duty, and on the phrase "Thou hast a right to action,
\nbut none to the fruits of action" which
\nis now popularly quoted as the great word, mahāvākya<\/i>, of the Gita. The
\nrest of the eighteen chapters with their high philosophy are given a secondary
\nimportance, except indeed the great vision in the eleventh. This is natural
\nenough for the modern mind which is, or has been till yesterday, inclined to be
\nimpatient of   <\/span> <\/p>\n

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\n\t\t\tPage – 35<\/font><\/span><\/p>\n

\n

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\n

metaphysical subtleties and far-off spiritual seekings, eager to get to work
\nand, like Arjuna himself, mainly concerned for a workable law of works, a
\ndharma<\/i>. But it is the wrong way to handle this Scripture.
\n<\/span> <\/p>\n

\nThe equality which the Gita preaches is not disinterestedness,\u2014the great
\ncommand to Arjuna given
\nafter <\/i>the foundation and main structure of the teaching have been laid
\nand built, "Arise, slay thy enemies, enjoy a prosperous kingdom," has not the
\nring of an uncompromising altruism or of a white, dispassionate abnegation; it
\nis a state of inner poise and wideness which is the foundation of spiritual
\nfreedom. With that poise, in that freedom we have to do the "work that is to be
\ndone," a phrase which the Gita uses with the greatest wideness including in it
\nall works, sarvakarmāni<\/i>, and which far exceeds, though it may include,
\nsocial duties or ethical obligations. What is the work to be done is not to be
\ndetermined by the individual choice; nor is the right to the action and the
\nrejection of claim to the fruit the great word of the Gita, but only a
\npreliminary word governing the first state of the disciple when he begins
\nascending the hill of Yoga. It is practically superseded at a subsequent stage.
\nFor the Gita goes on to affirm emphatically that the man is not the doer of the
\naction; it is Prakriti, it is Nature, it is the great Force with its three modes
\nof action that works through him, and he must learn to see that it is not <\/i>
\nhe who does the work. Therefore the "right to action" is an idea which is only
\nvalid so long as we are still under the illusion of being the doer; it must
\nnecessarily disappear from the mind like the claim to the fruit, as soon as we
\ncease to be to our own consciousness the doer of our works. All pragmatic
\negoism, whether of the claim to fruits or of the right to action, is then at an
\nend. <\/span> <\/p>\n

\nBut the determinism of Prakriti is not the last word of the Gita. The equality
\nof the will and the rejection of fruits are only means for entering with the
\nmind and the heart and the understanding into the divine consciousness and
\nliving in it; and the Gita expressly says that they are to be employed as a
\nmeans as long as the disciple is unable so to live or even to seek by practice
\nthe gradual development of this higher state. And  
\n<\/span> <\/p>\n

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\n

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\nwhat is this Divine, whom Krishna declares himself to be? It is the Purushottama
\nbeyond the Self that acts not, beyond the Prakriti that acts, foundation of the
\none, master of the other, the Lord of whom all is the manifestation, who even in
\nour present subjection to Maya sits in the heart of His creatures governing the
\nworks of Prakriti, He by whom the armies on the field of Kurukshetra have
\nalready been slain while yet they live and who uses Arjuna only as an instrument
\nor immediate occasion of this great slaughter. Prakriti is only His executive
\nforce. The disciple has to rise beyond this Force and its three
\n modes or gun<\/i><\/font><\/i><\/font>as<\/i>; he has to become
\ntrigunātīta<\/i>. Not to
\nher has <\/p>\n

he to surrender his actions, over which he has no longer any claim or
\n"right", but into the being of the Supreme. Reposing his mind and understanding,
\nheart and will in Him, with self-knowledge, with God-knowledge, with
\nworld-knowledge, with a perfect equality, a perfect devotion, an absolute
\nself-giving, he has to do works as an offering to the Master of all
\nself-energisings and all sacrifice. Identified in will, conscious with that
\nconsciousness, That shall decide and initiate the action. This is the solution
\nwhich the Divine Teacher offers to the disciple. <\/span> <\/p>\n

\nWhat the great, the supreme word of the Gita is, its
\nmahāvākya<\/i>, we have not to seek; for the Gita itself declares it in its
\nlast utterance, the crowning note of the great diapason. "With the Lord in thy
\nheart take refuge with all thy being; by His grace thou shalt attain to the
\nsupreme peace and the eternal status. So have I expounded to thee a knowledge
\nmore secret than that which is hidden. Further hear the most secret, the supreme
\nword that I shall speak to thee. Become my-minded, devoted to Me, to Me do
\nsacrifice and adoration; infallibly, thou shalt come to Me, for dear to me art
\nthou. Abandoning all laws of conduct seek refuge in Me alone. I will release
\nthee from all sin; do not grieve." <\/span> <\/p>\n

\nThe argument of the Gita resolves itself into three great steps by which action
\nrises out of the human into the divine plane leaving the bondage of the lower
\nfor the liberty of a higher law. First, by the renunciation of desire and a
\nperfect equality works have to be done as a sacrifice by man as the doer, a
\nsacrifice to   <\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 37<\/font><\/span><\/p>\n

\n

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

\n

a deity who is the supreme and only Self though by him not yet realised in his
\nown being. This is the initial step. Secondly, not only the desire of the fruit,
\nbut the claim to be the doer of works has to be renounced in the realisation of
\nthe Self as the equal, the inactive, the immutable principle and of all works as
\nsimply the operation of universal Force, of the Nature-Soul, Prakriti, the
\nunequal, active, mutable power. Lastly, the supreme Self has to be seen as the
\nsupreme Purusha governing this Prakriti, of whom the soul in Nature is a partial
\nmanifestation, by whom all works are directed, in a perfect transcendence,
\nthrough Nature. To him love and adoration and the sacrifice of works have to be
\noffered; the whole being has to be surrendered to Him and the whole
\nconsciousness raised up to dwell in this divine consciousness so that the human
\nsoul may share in His divine transcendence of Nature and of His works and act in
\na perfect spiritual liberty. <\/span> <\/p>\n

\nThe first step is Karmayoga, the selfless sacrifice of works, and here the
\nGita’s insistence is on action. The second is Jnanayoga, the self-realisation
\nand knowledge of the true nature of the self and the world; and here the
\ninsistence is on knowledge; but the sacrifice of works continues and the path of
\nWorks becomes one with but does not disappear into the path of Knowledge. The
\nlast step is Bhaktiyoga, adoration and seeking of the supreme Self as the Divine
\nBeing, and here the insistence is on devotion; but the knowledge is not
\nsubordinated, only raised, vitalised and fulfilled, and still the sacrifice of
\nworks continues; the double path becomes the triune way of knowledge, works and
\ndevotion. And the fruit of the sacrifice, the one fruit still placed before the
\nseeker, is attained, union with the divine Being and oneness with the supreme
\ndivine nature. <\/span><\/p>\n

\n <\/p>\n

\n\t\t\tPage – 38<\/font><\/span><\/td>\n<\/tr>\n<\/table>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

IV   The Core of the Teaching   WE KNOW the divine Teacher, we see the human disciple; it remains to form a clear conception…<\/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-2237","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\/2237","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=2237"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/2237\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=2237"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=2237"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=2237"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}