{"id":2255,"date":"2013-07-13T01:40:24","date_gmt":"2013-07-13T01:40:24","guid":{"rendered":"http:\/\/localhost\/?p=2255"},"modified":"2013-07-13T01:40:24","modified_gmt":"2013-07-13T01:40:24","slug":"28-the-secret-of-secrets-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\/28-the-secret-of-secrets-vol-19-essays-on-the-gita","title":{"rendered":"-28_The Secret of Secrets.htm"},"content":{"rendered":"
\n\n\n
\n

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

\n <\/p>\n

\n
\nThe Secret of Secrets <\/font><\/b>
\n\t\t\t<\/span><\/p>\n

\n <\/p>\n

\n
\nA<\/font>LL THE<\/b> truth
\nthat has developed itself at this length step by step, each bringing forward a
\nfresh aspect of the integral knowledge and founding on it some result of
\nspiritual state and action, has now to take a turn of immense importance. The
\nTeacher therefore takes care first to draw attention to the decisive character
\nof what he is about to say, so that the mind of Arjuna may be awakened and
\nattentive. For he is going to open his mind to the knowledge and sight of the
\nintegral Divinity and lead up to the vision of the eleventh book, by which the
\nwarrior of Kurukshetra becomes conscious of the author and upholder of his being
\nand action and mission, the Godhead in man and the world, whom nothing in man
\nand the world limits or binds, because all proceeds from him, is a movement in
\nhis infinite being, continues and is supported by his will, is justified in his
\ndivine self-knowledge, has him always for its origin, substance and end. Arjuna
\nis to become aware of himself as existing only in God and as acting only by the
\npower within him, his workings only an instrumentality of the divine action, his
\negoistic consciousness only a veil and to his ignorance a misrepresentation of
\nthe real being within him which is an immortal spark and portion of the supreme
\nGodhead.
\n<\/span> <\/p>\n

\nThis vision is to remove whatever doubt may still remain within his mind; it is
\nto make him strong for the action from which he has shrunk, but to which he is
\nirrevocably commanded and can no more recoil from it, \u2014 for to recoil would be
\nthe negation and denial of the divine will and sanction within him already
\nexpressed in his individual consciousness but soon to assume the appearance of
\nthe greater cosmic sanction. For now the world Being appears to him as the body
\nof God ensouled by the eternal Time-spirit and with its majestic and dreadful
\nvoice missions him to the crash of the battle. He is called by it to  
\n<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 301<\/font><\/span><\/p>\n

\n

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

\n

the liberation of his spirit, to the fulfilment of his action in the cosmic
\nmystery, and the two \u2014 liberation and action \u2014 are to be one movement. His
\nintellectual doubts are clearing away as a greater light of self-knowledge and
\nthe knowledge of God and Nature is being unfolded before him. But intellectual
\nclarity is not enough; he must see with the inner sight illumining his blind
\noutward human vision, so that he may act with the consent of <\/p>\n

his whole being, with a perfect faith in all his members,
\nś<\/font>raddhā<\/font><\/i>,
\nwith a perfect devotion to the Self of his self and the Master of his being and
\nto the same Self of the world and Master of all being in the universe. <\/span> <\/p>\n

\nAll that has gone before laid the foundations of the knowledge or prepared its
\nfirst necessary materials or scaffolding, but now the full frame of the
\nstructure is to be placed before his unsealed vision. All that is to come after
\nwill have its great importance because it will analyse parts of this frame, show
\nin what this or that in it consists; but in substance the integral knowledge of
\nthe Being who is speaking to him is to be now unveiled to his eyes so that he
\ncannot choose but see. What has gone before showed him that he is not bound
\nfatally to the knot of the ignorance and egoistic action in which he had
\nhitherto remained contented till its partial solutions sufficed no longer to
\nsatisfy his mind bewildered by the conflict of opposite appearances that make up
\nthe action of the world and his heart troubled by the entanglement of his works
\nfrom which he feels himself unable to escape except by renunciation of life and
\nworks. He has been shown that there are two opposed ways of working and living,
\none in the ignorance of the ego, one in the clear self-knowledge of a divine
\nbeing. He may act with desire, with passion, an ego driven by the qualities of
\nthe lower Nature, subject to the balance of virtue and sin, joy and sorrow,
\npreoccupied with the fruits and consequences of his works, success and defeat,
\ngood result and evil result, bound on the world machine, caught up in a great
\ntangle of action and inaction and perverse action which perplex the heart and
\nmind and soul of man with their changing and contrary masks and appearances. But
\nhe is not utterly tied down to the works of the ignorance; he may do if he will
\nthe  
\n<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 302<\/font><\/span><\/p>\n

\n

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

\nworks of knowledge. He may act here as the higher thinker, the knower, the
\nYogin, the seeker of freedom first and afterwards the liberated spirit. To
\nperceive that great possibility and to keep his will and intelligence fixed on
\nthe knowledge and self-vision which will realise and make it effectual, is the
\npath of escape from his sorrow and bewilderment, the way out of the human
\nriddle. <\/span> <\/p>\n

\nThere is a spirit within us calm, superior to works, equal, not bound in this
\nexternal tangle, surveying it as its supporter, source, immanent witness, but
\nnot involved in it. Infinite, containing all, one self in all, it surveys
\nimpartially the whole action of nature and it sees that it is only the action of
\nNature, not its own action. It sees that the ego and its will and its
\nintelligence are all a machinery of Nature and that all their activities are
\ndetermined by the complexity of her triple modes and qualities. The eternal
\nspirit itself is free from these things. It is free from them because it knows;
\nit knows that Nature and ego and the personal being of all these creatures do
\nnot make up the whole of existence. For existence is not merely a glorious or a
\nvain, a wonderful or a dismal panorama of a constant mutation of becoming. There
\nis something eternal, immutable, imperishable, a timeless self-existence; that
\nis not affected by the mutations of Nature. It is their impartial witness,
\nneither affecting nor affected, neither acting nor acted upon, neither virtuous
\nnor sinful, but always pure, complete, great and unwounded. Neither grieving nor
\nrejoicing at all that afflicts and attracts the egoistic being, it is the friend
\nof none, the enemy of none, but one equal self of all. Man is not now conscious
\nof this self, because he is wrapped up in his outward-going mind, because he
\nwill not learn or has not learned to live within; he does not detach himself,
\ndraw back from his action and observe it as the work of Nature. Ego is the
\nobstacle, the linch-pin of the wheel of delusion, the loss of the ego in the
\nsoul’s self the first condition of freedom. To become spirit, no longer merely a
\nmind and ego, is the opening word of this message of liberation. <\/span> <\/p>\n

\nArjuna has been therefore called upon first to give up all desire of the fruits
\nof his works and become simply the desireless  
\n<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 303<\/font><\/span><\/p>\n

\n

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

\n

impartial doer of whatever has to be done, \u2014 leaving the fruit to whatever power
\nmay be the master of the cosmic workings. For he very evidently is not the
\nmaster; it is not for the satisfaction of his personal ego that Nature was set
\nupon her ways, not for the fulfilment of his desires and preferences that the
\nuniversal Life is living, not for the justification of his intellectual
\nopinions, judgments and standards that the universal Mind is working, nor is it
\nto that petty tribunal that it has to refer its cosmic aims or its terrestrial
\nmethod and purposes. These claims can only be made by the ignorant souls who
\nlive in their personality and see everything from that poor and narrow
\nstandpoint. He must stand back first from his egoistic demand on the world and
\nwork only as one among the millions who contributes his share of effort and
\nlabour to a result determined not by himself, but by the universal action and
\npurpose. But he has to do yet more, he has to give up the idea of being the doer
\nand to see, freed from all personality, that it is the universal intelligence,
\nwill, mind, life that is at work in him and in all others. Nature is the
\nuniversal worker; his works are hers, even as the fruits of her works in him are
\npart of the grand sum of result guided by a greater Power than his own. If he
\ncan do these two things spiritually, then the tangle and bondage of his works
\nwill fall far away from him; for the whole knot of that bondage lay in his
\negoistic demand and participation. Passion and sin and personal joy and grief
\nwill fade away from his soul, which will now live within, pure, large, calm,
\nequal to all persons and all things. Action will produce no subjective reaction
\nand will leave no stain nor any mark on his spirit’s purity and peace. He will
\nhave the inner joy, rest, ease and inalienable bliss of a free unaffected being.
\nNeither within nor without will he have any more the old little personality, for
\nhe will feel consciously one self and spirit with all, even as his outer nature
\nwill have become to his consciousness an inseparable part of the universal mind,
\nlife and will. His separative egoistic personality will have been taken up and
\nextinguished in the impersonality of spiritual being; his separative egoistic
\nnature will be unified with the action of cosmic Nature. <\/span> <\/p>\n

\nBut this liberation is dependent on two simultaneous, but  
\n<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 304<\/font><\/span><\/p>\n

\n

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

\nnot yet reconciled perceptions, the clear vision of spirit and the clear vision
\nof Nature. This is not the scientific and intelligent detachment which is quite
\npossible even to the materialistic philosopher who has some clear vision of
\nNature alone, but not the perception of his own soul and self-being. Nor is it
\nthe intellectual detachment of the idealistic sage who escapes from the more
\nlimiting and disturbing forms of his ego by a luminous use of the reason. This
\nis a larger, more living, more perfect spiritual detachment which comes by a
\nvision of the Supreme who is more than Nature and greater than mind and reason.
\nBut even this detachment is only the initial secret of freedom and of the clear
\nvision of knowledge, it is not the whole clue to the divine mystery, \u2014 for by
\nitself it would leave Nature unexplained and the natural active part of being
\nisolated from the spiritual and quietistic self-existence. The divine detachment
\nmust be the foundation for a divine participation in Nature which will replace
\nthe old egoistic participation, the divine quietism must support a divine
\nactivism and kinetism. This truth which the Teacher has had in view all along
\nand therefore insisted on the sacrifice of works, the recognition of the Supreme
\nas the master of our works and the doctrine of the Avatar and the divine birth,
\nhas yet been at first kept subordinate to the primary necessity of a quietistic
\nliberation. Only the truths which lead to spiritual calm, detachment, equality
\nand oneness, in a word, to the perception and becoming of the immutable self,
\nhave been fully developed and given their largest amplitude of power and
\nsignificance. The other great and necessary truth, its complement, has been left
\nin a certain obscurity of a lesser or relative light; it has been hinted at
\nconstantly, but not as yet developed. Now in these successive chapters it is
\nbeing rapidly released into expression.
\n<\/span> <\/p>\n

\nThroughout Krishna, the Avatar, the Teacher, the charioteer of the human soul in
\nthe world-action, has been preparing the revelation of the secret of himself,
\nNature’s deepest secret. He has kept one note always sounding across his
\npreparatory strain and insistently coming in as a warning and prelude of the
\nlarger ultimate harmony of his integral Truth. That note was the idea of a
\nsupreme Godhead which dwells within man and Nature,   <\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 305<\/font><\/span><\/p>\n

\n

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

\n

but is greater than man and Nature, is found by impersonality of the self, but
\nof which impersonal self is not the whole significance. We now see the meaning
\nof that strong recurring insistence. It was this one Godhead, the same in
\nuniversal self and man and Nature who through the voice of the Teacher in the
\nchariot was preparing for his absolute claim to the whole being of the awakened
\nseer of things and doer of works. "I who am within thee," he was saying, "I who
\nam here in this human body, I for whom all exists, acts, strives, am at once the
\nsecret of the self-existent spirit and of the cosmic action. This `I’ is the
\ngreater I of whom the largest human personality is only a partial and
\nfragmentary manifestation, Nature itself only an inferior working. Master of the
\nsoul, master of all the works of the cosmos, I am the one Light, the sole Power,
\nthe only Being. This Godhead within thee is the Teacher, the Sun, the lifter of
\nthe clear blaze of knowledge in which thou becomest aware of the difference
\nbetween thy immutable self and thy mutable nature. But look beyond the light
\nitself to its source; then shalt thou know the supreme Soul in which is
\nrecovered the spiritual truth of personality and Nature. See then the one self
\nin all beings that thou mayst see me in all beings; see all beings in one
\nspiritual self and reality, because that is the way to see all beings in me;
\nknow one Brahman in all that thou mayst see God who is the supreme Brahman. Know
\nthyself, be thyself that thou mayst be united with me of whom this timeless self
\nis the clear light or the transparent curtain. I the Godhead am the highest
\ntruth of self and spirit." <\/span> <\/p>\n

\nArjuna has to see that the same Godhead is the higher truth too not only of self
\nand spirit but of Nature and his own personality, the secret at once of the
\nindividual and the universe. That was the Will universal in Nature, greater than
\nthe acts of Nature which proceed from him, to whom belong her actions and man’s
\nand the fruits of them. Therefore has he to do works as a sacrifice, because
\nthat is the truth of his works and of all works. Nature is the worker and not
\nego, but Nature is only a power of the Being who is the sole master of all her
\nworks and energisms and of all the aeons of the cosmic sacrifice. Therefore  
\n<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 306<\/font><\/span><\/p>\n

\n

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

\nsince his works are that Being’s, he has to give up all his actions to the
\nGodhead in him and the world by whom they are done in the divine mystery of
\nNature. This is the double condition of the divine birth of the soul, of its
\nrelease from the mortality of the ego and the body into the spiritual and
\neternal, \u2014 knowledge first of one’s timeless immutable self and union through it
\nwith the timeless Godhead, but knowledge too of that which lives behind the
\nriddle of cosmos, the Godhead in all existences and their workings. Thus only
\ncan we aspire through the offering of all our nature and being to a living union
\nwith the One who has become in Time and Space all that is. Here is the place of
\nbhakti in the scheme of the Yoga of an integral self-liberation. It is an
\nadoration and aspiration towards that which is greater than imperishable self or
\nchanging Nature. All knowledge then becomes an adoration and aspiration, but all
\nworks too become an adoration and aspiration. Works of nature and freedom of
\nsoul are unified in this adoration and become one self-uplifting to the one
\nGodhead. The final release, a passing away from the lower nature to the source
\nof the higher spiritual becoming, is not an extinction of the soul, \u2014 only its
\nform of ego becomes extinct, \u2014 but a departure of our whole self of knowledge,
\nwill and love to dwell no longer in his universal, but in his supracosmic
\nreality, a fulfilment, not an annullation. <\/span> <\/p>\n

\nNecessarily, to make this knowledge clear to the mind of Arjuna, the divine
\nTeacher sets out by removing the source of two remaining difficulties, the
\nantinomy between the impersonal self and the human personality and the antinomy
\nbetween the self and Nature. While these two antinomies last, the Godhead in
\nNature and man remains obscure, irrational and unbelievable. Nature has been
\nrepresented as the mechanical bondage of the <\/span> gun<\/font>as,<\/i> the soul as the egoistic
\nbeing subject to that bondage. But if that be all their truth, they are not and
\ncannot be divine. Nature, ignorant and mechanical, cannot be a power of God; for
\ndivine Power must be free in its workings, spiritual in its origin, spiritual in
\nits greatness. The soul bound and egoistic in Nature, mental, vital, physical
\nonly, cannot be a portion of the Divine and itself a divine being; for such a
\ndivine being must be itself of   <\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 307<\/font><\/span><\/p>\n

\n

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

\n

the very nature of the Divine, free, spiritual, self-developing,
\nself-existent,
\nsuperior to mind, life and body. Both these difficulties and the obscurities
\nthey bring in are removed by one illumining ray of truth. Mechanical Nature is
\nonly a lower truth; it is the formula of an inferior phenomenal action. There is
\na higher which is the spiritual and that is the nature of our spiritual
\npersonality, our true person. God is at once impersonal and personal. His
\nimpersonality is to our psychological realisation an infinite of timeless being,
\nconsciousness, bliss of existence; his personality represents itself here as a
\nconscious power of being, a conscious centre of knowledge and will and the joy
\nof multiple self-manifestation. We are that one impersonality in the static
\nessence of our being; we are each of us the multitude of that essential power in
\nour spiritual person. But the distinction is only for the purposes of
\nself-manifestation; the divine impersonality is, when one goes behind it, at the
\nsame time infinite He, a supreme soul and spirit. It is the great "I" \u2014
\nso
\naham<\/i>, I am He, from which all personality and nature proceed and disport
\nthemselves here diversely in the appearance of an impersonal world. Brahman is
\nall this that is, says the Upanishad, for Brahman is one self which sees itself
\nin four successive positions of consciousness. Vasudeva, the eternal Being, is
\nall, says the Gita. He is the Brahman, consciously supports and originates all
\nfrom his higher spiritual nature, consciously here becomes all things in a
\nnature of intelligence, mind, life and sense and objective phenomenon of
\nmaterial existence. The Jiva is he in that spiritual nature of the Eternal, his
\neternal multiplicity, his self-vision from many centres of conscious self-power.
\nGod, Nature and Jiva are the three terms of existence, and these three are one
\nbeing. <\/span> <\/p>\n

\nHow does this Being manifest himself in cosmos? First as the immutable timeless
\nself omnipresent and all-supporting which is in its eternity being and not
\nbecoming. Then, held in that being there is an essential power or spiritual
\nprinciple of self <\/p>\n

becoming, svabhāva<\/i>, through which by spiritual self-vision it determines
\nand expresses, creates by liberation all that is latent or contained in its own
\nexistence. The power or the energy of that self-becoming looses forth into
\nuniversal action, Karma, all  
\n<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 308<\/font><\/span><\/p>\n

\n

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

\nthat is thus determined in the spirit. All creation is this action, is this
\nworking of the essential nature, is Karma. But it is developed here in a mutable
\nNature of intelligence, mind, life, sense and form-objectivity of material
\nphenomenon actually cut off from the absolute light and limited by the
\nIgnorance. All its workings become there a sacrifice of the soul in Nature to
\nthe supreme Soul secret within her, and the supreme Godhead dwells therefore in
\nall as the Master of their sacrifice, whose presence and power govern it and
\nwhose self-knowledge and delight of being receive it. To know this is to have
\nthe right knowledge of the universe and the vision of God in the cosmos and to
\nfind out the door of escape from the Ignorance. For this knowledge, made
\neffective for man by the offering up of his works and all his consciousness to
\nthe Godhead in all, enables him to return to his spiritual existence and through
\nit to the supracosmic Reality eternal and luminous above this mutable Nature.
\n<\/span> <\/p>\n

\nThis truth is the secret of being which the Gita is now going to apply in its
\namplitude of result for our inner life and our outer works. What it is going to
\nsay is the most secret thing of all.1<\/font><\/sup> It <\/p>\n

is the knowledge of the whole Godhead, samagram mām<\/i>, which the Master of
\nhis being has promised to Arjuna, that essential knowledge attended with the
\ncomplete knowledge of it in all its principles which will leave nothing yet to
\nbe known. The whole knot of the ignorance which has bewildered his human mind
\nand has made his will recoil from his divinely appointed work, will have been
\ncut entirely asunder. This is the wisdom of all wisdoms, the secret of all
\nsecrets, the king-knowledge, the king-secret. It is a pure and supreme light
\nwhich one can verify by direct spiritual experience and see in oneself as the
\ntruth: it is the right and just knowledge, the very law of being. It is easy to
\npractise when one gets hold of it, sees it, tries faithfully to live in it.
\n<\/span> <\/p>\n

\nBut faith is necessary; if faith is absent, if one trusts to the critical
\nintelligence which goes by outward facts and jealously questions the revelatory
\nknowledge because that does not square
\n\t\t\t<\/span> <\/p>\n

\n <\/p>\n

\n
\n1 Gita, IX. 1-3.  
\n310 <\/font> <\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 309<\/font><\/span><\/p>\n

\n

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

\n

with the divisions and imperfections of the apparent nature and seems to exceed
\nit and state something which carries us beyond the first practical facts of our
\npresent existence, its grief, its <\/p>\n

pain, evil, defect, undivine error and stumbling, aśubham<\/i>, then there is
\nno possibility of living out that greater knowledge. The soul that fails to get
\nfaith in the higher truth and law, must return into the path of ordinary mortal
\nliving subject to death and error and evil: it cannot grow into the Godhead
\nwhich it denies. For this is a truth which has to be lived, \u2014 and lived in the
\nsoul’s growing light, not argued out in the mind’s darkness. One has to grow
\ninto it, one has to become it, \u2014 that is the only way to verify it. It is only
\nby an exceeding of the lower self that one can become the real divine self and
\nlive the truth of our spiritual existence. All the apparent truths one can
\noppose to it are appearances of the lower Nature. The release from <\/p>\n

the evil and the defect of the lower Nature, aśubham<\/i>, can only
\ncome by accepting a higher knowledge in which all this apparent evil becomes
\nconvinced of ultimate unreality, is shown to be a creation of our darkness. But
\nto grow thus into the freedom of the divine Nature one must accept and believe
\nin the Godhead secret within our present limited nature. For the reason why the
\npractice of this Yoga becomes possible and easy is that in doing it we give up
\nthe whole working of all that we naturally are into the hands of that inner
\ndivine Purusha. The Godhead works out the divine birth in us progressively,
\nsimply, infallibly, by taking up our being into his and by filling it with his
\nown <\/p>\n

knowledge and power, j\u00f1ānadīpena bhā<\/font>svatā<\/font><\/i>; he lays hands on our obscure
\nignorant nature and transforms it into his own light and wideness. What with
\nentire faith and without egoism we believe in and impelled by him will to be,
\nthe God within will surely accomplish. But the egoistic mind and life we now and
\napparently are, must first surrender itself for transmutation into the hands of
\nthat inmost secret Divinity within us.  
\n\t\t\t<\/span> <\/p>\n

\n

 <\/p>\n

\n\t\t\tPage –
\n\t\t\t310<\/font><\/span><\/td>\n<\/tr>\n<\/table>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

IV   The Secret of Secrets   ALL THE truth that has developed itself at this length step by step, each bringing forward a fresh…<\/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-2255","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\/2255","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=2255"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/2255\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=2255"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=2255"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=2255"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}