{"id":3596,"date":"2013-07-13T01:49:52","date_gmt":"2013-07-13T01:49:52","guid":{"rendered":"http:\/\/localhost\/?p=3596"},"modified":"2013-07-13T01:49:52","modified_gmt":"2013-07-13T01:49:52","slug":"13-the-divine-work-vol-the-synthesis-of-yoga-1950-edn","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/02-other-editions\/the-synthesis-of-yoga-1950-edn\/13-the-divine-work-vol-the-synthesis-of-yoga-1950-edn","title":{"rendered":"-13_THE DIVINE WORK.htm"},"content":{"rendered":"\n\n
\n

CHAPTER XII<\/p>\n

\nTHE DIVINE WORK\n<\/p>\n

\nOne <\/b>question remains for the seeker upon the way of
\nworks, when his quest is or seems to have come to its natural end,\u2014whether any
\nwork or what work is left for the soul after liberation and to what purpose?
\nEquality has been seated in the nature or governs the whole nature; there has
\nbeen achieved a radical deliverance from the ego-idea, from the pervading
\nego-sense, from all feelings and impulsions of the ego and its self-will and
\ndesires. The entire self-consecration has been made not only in thought and
\nheart but in all the complexities of the being. A complete purity or
\ntranscendence of the three gunas has been harmoniously established. The soul has
\nseen the Master of its works and lives in his presence or is consciously
\ncontained in his being or is unified with him or feels him in the heart or above
\nand obeys his dictates. It has known its true being and cast away the veil of
\nthe Ignorance. What work then remains for the worker in man and with what
\nmotive, to what end, in what spirit will it be done?\n<\/p>\n

\n* * *<\/b>\n<\/p>\n

\n     There is one answer with which we are very familiar in
\nIndia; no work at all remains, for the rest is quiescence. When the soul can
\nlive in the eternal presence of the Supreme or when it is unified with the
\nAbsolute, the object of our existence in the world, if it can be said to have an
\nobject, at once ceases. Man, released from the curse of self-division and the
\ncurse of Ignorance, is released too from that other affliction, the curse of
\nworks. All action would then be a\n<\/p>\n

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\n

\n

\nderogation from the supreme state and a return into the Ignorance. This attitude
\ntowards life is supported by an idea founded on the error of the vital nature to
\nwhich action is dictated only by one or all of three inferior motives,
\nnecessity, restless instinct and impulse or desire. The instinct or impulse
\nquiescent, desire extinguished, what place is there for works? Some mechanical
\nnecessity might remain but no other, and even that would cease for ever with the
\nfall of the body. But after all, even so, while life remains, action is
\nunavoidable. Mere thinking or, in the absence of thought, mere living is itself
\nan act and a cause of many effects. All existence in the world is work, force,
\npotency, and has a dynamic effect in the whole by its mere presence, even the
\ninertia of the clod, even the silence of the immobile Buddha on the verge of
\nNirvana. There is the question only of the manner of the action, the instruments
\nthat are used or that act of themselves, and the spirit and knowledge of the
\nworker. For in reality, no man works, but Nature works through him for tire
\nself-expression of a Power within that proceeds from the Infinite. To know that
\nand live in the presence and in the being of the Master of Nature, free from
\ndesire and the illusion of personal impulsion, is the one thing needful. That
\nand not the bodily cessation of action is the true release; for the bondage of
\nworks at once ceases. A man might sit still and \u2022motionless for ever and yet be
\nas much bound to the Ignorance as the animal or the insect. But if he can make
\nthis greater consciousness dynamic within him, then all the work of all the
\nworlds could pass through him and yet he would remain at rest, absolute in calm
\nand peace, free from all bondage. Action in the world is given us first as a
\nmeans for our self-development and self-fulfilment; but even if we reached a
\nlast possible divine self-completeness, it would still remain as a means for the
\nfulfilment of the divine intention in the
\n\n<\/p>\n

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\n

\n

\nworld and of the larger universal self of which each being is a portion\u2014a
\nportion that has come down with it from the Transcendence.\n<\/p>\n

\n     In a certain sense, when his Yoga has reached a certain
\nculmination, works cease for a man; for he has no further personal necessity of
\nworks, no sense of works being done by him; but there is no need to flee from
\naction or to take refuge in a blissful inertia. For now he acts as the Divine
\nExistence acts without any binding necessity and without any compelling
\nignorance. Even in doing works he does not work at all; he undertakes no
\npersonal initiative. It is the Divine Shakti that works in him through his
\nnature; his action develops through the spontaneity of a supreme Force by which
\nhis instruments are possessed, of which he is a part, with whose will his will
\nis identical and his power is her power. The spirit within him contains,
\nsupports and watches this action; it presides over it in knowledge but is not
\nglued or clamped to the work by attachment or need, is not bound bv desire of
\nits fruit, is not enslaved to any movement or impulse.\n<\/p>\n

\n     It is a common error to suppose that action is
\nimpossible or at least meaningless without desire. If desire ceases, we are
\ntold, action also must cease. But this, like other too simply comprehensive
\ngeneralisations, is more attractive to the cutting and defining mind than true.
\nThe major part of the work done in the universe is accomplished without any
\ninterference of desire; it proceeds by the calm necessity and spontaneous law of
\nNature. Even man constantly does work of various kinds by a spontaneous impulse,
\nintuition, instinct or acts in obedience to a natural necessity and law of
\nforces without either mental planning or the urge of a conscious vital volition
\nor emotional desire. Often enough his act is contrary to his intention or his
\ndesire; it proceeds out of him
\n\n<\/p>\n

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\n

\n

\nin subjection to a need or compulsion, in submission to an impulse, in obedience
\nto a force in him that pushes for self-expression or in conscious pursuance of a
\nhigher principle. Desire is an additional lure to which Nature has given a great
\npart in the life of animated beings in order to produce a certain kind of
\nrajasic action necessary for her intermediate ends; but it is not her sole or
\neven her chief engine. It has its great use while it endures: it helps us to
\nrise out of inertia, it contradicts many tamasic forces which would otherwise
\ninhibit action. But the seeker who has advanced far on the way of works has
\npassed beyond this intermediate stage in which desire is a helpful engine. Its
\npush is no longer indispensable for his action, but is rather a terrible
\nhindrance and source of stumbling, inefficiency and failure. Others are obliged
\nto obey a personal choice or motive, but he has to learn to act with an
\nimpersonal or a universal mind or as a part or an instrument of an infinite
\nPerson. A calm indifference, a joyful impartiality or a blissful response to a
\ndivine Force, whatever jts <\/i><\/b>dictate, is the condition of his doing
\nany effective work or undertaking any worth-while action. Not desire, not
\nattachment must drive him, but a Will that stirs in a divine peace, a Knowledge
\nthat moves from the transcendent Light, a glad Impulse that is a force from the
\nsupreme Ananda.\n<\/p>\n

\n* * *<\/b>\n<\/p>\n

\n      In an advanced stage of the Yoga it is
\nindifferent to the seeker, in the sense of any personal preference, what action
\nhe shall do or not do; even whether he shall act or not is not decided by his
\npersonal choice or pleasure. Always he is moved to do whatever is in consonance
\nwith the Truth or whatever the Divine demands through his nature. A false
\nconclusion is sometimes drawn from this that the spiritual man, accepting the
\nposition in which Fate or God or his past
\n\n<\/p>\n

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\n

\n

\nKarma has placed him, content to work in the field and cadre of the family,
\nclan, caste, nation, occupation which are his by birth and circumstance, will
\nnot and even perhaps ought not to make any movement to exceed them or to pursue
\nany great mundane end. Since he has really no work to do, since he has only to
\nuse works, no matter what works, as long as he is in the body in order to arrive
\nat liberation or, having arrived, only to obey the supreme Will and do whatever
\nit dictates, the actual field given him is sufficient for the purpose. Once
\nfree, he has only to continue working in the sphere assigned to him by Fate and
\ncircumstances till the great hour arrives when he can at last disappear into the
\nInfinite. To insist on any particular end or to work for some great mundane
\nobject is to fall into the illusion of works; it is to entertain the error that
\nterrestrial life has an intelligible intention and contains objects worthy of
\npursuit. The great theory of Illusion, which is a practical denial of the Divine
\nin the world, even when in idea it acknowledges the Presence, is once more
\nbefore us. But the Divine is here, in the world,\u2014not only in status but in
\ndynamis, not only as a spiritual self and presence but as power, force, energy,
\nand therefore a divine work in the world is possible.\n<\/p>\n

\n      There is no narrow principle, no field of cabined
\naction that can be imposed on the Karmayogin as his rule or his province. This
\nmuch is true that every kind of works, ‘ whether small to man’s imagination or
\ngreat, petty in scope or wide, can be equally used in the progress towards
\nliberation or for self-discipline. This much is also true that after liberation
\na man may dwell in any sphere of life and in any kind of action and fulfil there
\nhis existence in the Divine. According as he is moved by the Spirit, he may
\nremain in the re assigned to him by birth and circumstances or break that
\nframework and go forth to an untrammelled action which
\n\n<\/p>\n

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\n

\n

\nmay translate itself into an outward dynamic working so large and new that all
\nregards are drawn by this novel force. If such be the intention of the Supreme
\nwithin him, the liberated soul may be content with a subtle and limited action
\nwithin the old human surroundings which will in no way seek to change their
\noutward appearance. But it may too be called to a work which will not only alter
\nthe forms and sphere of its own external life but, leaving nothing around it
\nunchanged or unaffected, create a new world or a new order.\n<\/p>\n

\n* * *<\/b>\n<\/p>\n

\n      A prevalent idea would persuade us that the sole
\naim of liberation is to secure for the individual soul freedom from physical
\nrebirth in the unstable life of the universe. If this freedom is once assured,
\nthere is no further work for it in life here or elsewhere or only that which the
\ncontinued existence of the body demands or the unfulfilled effects of past lives
\nnecessitate. This little, rapidly exhausted or consumed by the fire of Yoga,
\nwill cease with the departure of the released soul from the body. The aim of
\nescape from rebirth, now long \u2022 fixed in the Indian mentality as the highest
\nobject of the soul, has replaced the enjoyment of a heaven beyond fixed in the
\nmentality of the devout by many religions as their divine lure. Indian religion
\nalso upheld that earlier and lower call when the gross external interpretation
\nof the Vedic hymns was the dominant creed, and the dualists in later India also
\nhave kept that as part of their supreme spiritual motive. Undoubtedly a release
\nfrom the limitations of the mind and body into an eternal peace, rest, silence
\nof the Spirit, makes a higher
\n\n<\/p>\n

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\n

\n

\nappeal than the offer of a heaven of mental joys or eternised physical
\npleasures, but this too after all is a lure; its insistence on the mind’s
\nworld-weariness, the life-being’s shrinking from the adventure of birth, strikes
\na chord of weakness and "cannot be the supreme motive. The desire of personal
\nsalvation, however high its form, is an outcome of ego; it rests on the idea of
\nour own individuality and its desire for its personal good or welfare, its
\nlonging for a release from suffering or its cry for the extinction of the
\ntrouble of becoming and makes that the supreme aim of our existence. To rise
\nbeyond the desire of personal salvation is necessary for the complete rejection
\nof this basis of ego. If we seek the Divine, it should be for the sake of the
\nDivine and for nothing else, because that is the supreme call of our being, the
\ndeepest truth of the spirit. The pursuit of liberation, of the soul’s freedom,
\nof the realisation of our true and highest self, of union with the Divine, is
\njustified only because it is the highest law of our nature, because it is the
\nattraction of that which is lower in us to that which is highest, because it is
\nthe Divine Will in us. That is its sufficient justification and its one truest
\nreason; all other motives are excrescences, minor or incidental truths or useful
\nlures which the soul must abandon, the moment their utility has passed and the
\nstate of oneness with the Supreme and with all beings has become our normal
\nconsciousness and the bliss of that state our> spiritual atmosphere.\n<\/p>\n

\n     Often we see this desire of personal salvation overcome
\nby another attraction which also belongs to the higher turn of our nature and
\nwhich indicates the essential character of the action the liberated soul must
\npursue. It is that which is implied in the great legend of the Amitabha Buddha
\nwho turned away when his spirit was on the threshold of Nirvana and took the vow
\nnever to cross it while a single being remained
\n\n<\/p>\n

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\n

\n

\nin the sorrow and the Ignorance. It is that which underlies the sublime verse of
\nthe Bhagavata Purana, "I desire not the supreme state with all its eight siddhis
\nnor the cessation of rebirth; may I assume the sorrow of all creatures who
\nsuffer and enter into them so that they may be made free from grief." It is that
\nwhich inspires a remarkable passage in a letter of Swami Vivekananda, "I have
\nlost all wish for my salvation," wrote the great Vedantin, "may I be born again
\nand again and suffer thousands of miseries so that I may worship the only God
\nthat exists, the only God I believe in, the sum-total of all souls,\u2014and above
\nall, my God the wicked, my God the miserable, my God the poor of all races, of
\nall species is the special object of my worship. He who is the high and low, the
\nsaint and the sinner, the god and the worm, Him worship, the visible, the
\nknowable, the real, the omnipresent; break all other idols. In whom there is
\nneither past life nor future birth, nor death nor going nor coming, in whom we
\nalways have been and always will be one, Him worship; break all other idols."\n<\/p>\n

\n     The last two sentences contain indeed the whole gist of
\nthe matter. The true salvation or the true freedom from the chain of rebirth is
\nnot the rejection of terrestrial life or the individual’s escape by a spiritual
\nself-annihilation, even as the true renunciation is not the mere physical
\nabandonment of \u2022family and society; it is the inner identification with the
\nDivine in whom there is no limitation of past life and future birth but instead
\nthe eternal existence of the unborn Soul. He who is free inwardly, even doing
\nactions, does nothing at all, says the Gita; for it is Nature that works in him
\nunder the control of the Lord of Nature. Equally, even if he assumes a hundred
\ntimes the body, he is free from any chain of birth or mechanical wheel of
\nexistence since he lives in the unborn and undying spirit and not in the life of
\nthe body. There-
\n\n<\/p>\n

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\n

\n

\nfore attachment to the escape from rebirth is one of the idols which, whoever
\nkeeps, the sadhaka of the integral Yoga must break and cast away from him. For
\nhis Yoga is not limited to the realisation of the Transcendent beyond all world
\nby the individual soul; it embraces also the realisation of the Universal, "the
\nsum-total of all souls," and cannot therefore be confined to the movement of a
\npersonal salvation and escape. Even in his transcendence of cosmic limitations
\nhe is still one with all in God; a divine work remains for him in the universe.\n<\/p>\n

\n* * *<\/b>\n<\/p>\n

\n     That work cannot be fixed by any mind-made rule or
\nhuman standard; for his consciousness has moved away from human law and limits
\nand passed into the divine liberty, away from government by the external and
\ntransient into the self-rule of the inner and eternal, away from the binding
\nforms of the finite into the free self-determination of the Infinite. "Howsoever
\nhe lives and acts," says the Gita, "he lives and acts in Me." The rules which
\nthe intellect of men lays down cannot apply to the liberated soul,\u2014by the
\nexternal criteria and tests which their mental associations and prejudgments
\nprescribe, such a one cannot be judged; he is outside the narrow jurisdiction of
\nthese fallible tribunals. It is immaterial whether he wears the garb of the
\nascetic or lives the full life of the householder; whether he spends his’ days
\nin what men call holy works or in the many-sided activities of the world;
\nwhether he devotes himself to the direct leading of men to the Light like
\nBuddha, Christ or Shan-kara or governs kingdoms like Janaka or stands before men
\nlike Sri Krishna as a politician or a leader of armies; what he eats or. drinks;
\nwhat are his habits or his pursuits; whether he fails or succeeds; whether his
\nwork be one of construction or of destruction; whether he supports or restores
\nan old order
\n\n<\/p>\n

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\n

\n

\nor labours to replace it by a new; whether his associates are those whom men
\ndelight to honour or those whom their sense of superior righteousness outcastes
\nand reprobates; whether his life and deeds are approved by his contemporaries or
\nhe is condemned as a misleader of men and a fomenter of religious, moral or
\nsocial heresies. He is not governed by the judgments of men or the laws laid
\ndown by the ignorant; he obeys an inner voice and is moved by an unseen Power.
\nHis real life is within and this is its description that he lives, moves and
\nacts in God, in the Divine, in the Infinite.\n<\/p>\n

\n      But if his action is governed by no external
\nrule, one rule it will observe that is not external; it will be dictated by no
\npersonal desire or aim, but will be a part of a conscious and eventually a
\nwell-ordered because self-ordered divine working in the world. The Gita declares
\nthat the action of the liberated man must be directed not by desire, but towards
\nthe keeping together of the world, its government, guidance, impulsion,
\nmaintenance in the path appointed to it. This injunction has been interpreted in
\nthe sense that the world being an illusion in which most men must be kept, since
\nthey are unfit for liberation, he must so act outwardly as to cherish in them an
\nattachment to their customary works laid down for them by the social law. If so,
\nit would be a poor and petty rule and every noble heart would reject it to
\nfollow rather the ‘divine vow of Amitabha Buddha, the sublime prayer of the
\nBhagavata, the passionate aspiration of Vivekananda. But if we accept rather the
\nview that the world is a divinely guided movement of Nature emerging in man
\ntowards God and that this is the work in which the Lord of the Gita declares
\nthat he is ever occupied although he himself has nothing ungained that he has
\nyet to win, then a deep and true sense will appear for this great injunction. To
\nparticipate in that divine work, to live for God in the world will be the rule
\nof the Karmayogin;
\n<\/span>
\n\n<\/p>\n

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\n

\n

<\/p>\n

\nto live for God in the world and therefore so to act that the Divine may more
\nand more manifest himself and the world go forward by whatever way of its
\nobscure pilgrimage and move nearer to the divine ideal.\n<\/p>\n

\n     How he shall do this, in what particular way, can be
\ndecided by no general rule. It must develop or define itself from within; the
\ndecision lies between God and our self, the Supreme Self and the individual self
\nthat is the instrument of the work; even before liberation, it is from the inner
\nself, as soon as we become conscious of it, that there rises the sanction, the
\nspiritually determined choice. It is altogether from within that must come the
\nknowledge of the work that has to be done. There is no particular work, no law
\nor form or outwardly fixed or invariable way of works which can be said to be
\nthat of the liberated being. The phrase used in the Gita to express this work
\nthat has to be done has indeed been interpreted in the sense that we must do our
\nduty without regard to the fruit. But this is a conception born of European
\nculture which is ethical rather than spiritual and external rather than in
\nwardly profound in its concepts. No such general thing as duty exists; we have
\nonly duties, often in conflict with each other, and these are determined by our
\nenvironment, our social relations, our external status in life. They are of
\ngreat value in training the immature moral nature and setting up a standard
\nwhich discourages the action of selfish desire. It has already been said that so
\nlong as the seeker has no inner light, he must govern himself by the best light
\nhe has, and duty, a principle, a cause are among the standards he may
\ntemporarily erect and observe. But for all that, duties are external things, not
\nstuff of the soul and cannot be the ultimate standard of action in this path. It
\nis the duty of the soldier to fight when called upon, even to fire upon his own
\nkith and kin; but such a standard or any akin to it cannot
\n\n<\/p>\n

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\n

\n

\nbe imposed on the liberated man. On the other hand, to love or have compassion,
\nto obey the highest truth of our being, to follow the command of the Divine are
\nnot duties; these things are a law of the nature as it rises towards the Divine,
\nan out flowing of action from a soul-state, a high reality of the spirit. The
\naction of the liberated doer of works must be even such an out flowing from the
\nsoul; it must come to him or out of him as a natural result of his spiritual
\nunion with the Divine and not be formed by an edifying construction of the
\nmental thought and will, the practical reason or the social sense. In the
\nordinary life a personal, social or traditional constructed rule, standard or
\nideal is the guide; once the spiritual journey has begun, this must be replaced
\nby an inner and outer rule or way of living necessary for our self-discipline,
\nliberation and perfection, a way of living proper to the path we follow or
\nenjoined by the spiritual guide and master, the Guru, or else dictated by a
\nGuide within us. But in the last state of the soul’s infinity and freedom all
\noutward t<\/sub> standards are replaced or laid aside and there is left only
\na spontaneous and integral obedience to the Divine with whom we are in union and
\nan action spontaneously fulfilling the integral spiritual truth of our being and
\nnature.\n<\/p>\n

\n*    *   *<\/p>\n

\n    It is this deeper sense in which we must accept the dictum of
\nthe Gita that action determined and governed by the nature must be our law of
\nworks. It is not, certainly, the superficial temperament or the character or
\nhabitual impulses that are meant, but in the literal sense of the Sanskrit word
\nour "own being," our essential nature, the divine stuff of our souls. Whatever
\nsprings from this root or flows from these sources is profound, essential,
\nright; the rest\u2014opinions, impulses,
\n\n<\/p>\n

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\n

\nhabits, desires\u2014may be merely surface formations or casual vagaries of the being
\nor impositions from outside. They shift and change, but this remains constant.
\nIt is not the executive forms taken by Nature in us that are ourselves or the
\nabidingly constant and expressive shape of ourselves, it is the spiritual being
\nin us\u2014and this includes the soul-becoming of it\u2014that persists through time in
\nthe universe.\n<\/p>\n

\n      We cannot, however, easily distinguish this true
\ninner law of our being; it is kept screened from us so long as the heart and
\nintellect remain unpurified from egoism: till then we follow superficial and
\nimpermanent ideas, impulses, desires, suggestions and impositions of all kinds
\nfrom our environment or work out formations of our temporary mental, vital,
\nphysical personality\u2014that passing experimental and structural self which has
\nbeen made for us by an interaction between our being and the pressure of a lower
\ncosmic Nature. In proportion as we are purified, the true being within declares
\nitself more clearly; our will is less entangled in suggestions from outside or
\nshut up in our own superficial mental constructions. Egoism renounced, the
\nnature purified, action will come from the soul’s dictates, from the depths or
\nthe heights of the spirit, or it will be openly governed by the Lord who was all
\nthe time seated secretly, within our hearts. The supreme and final word of the
\nGita for the Yogin is that he should leave all conventional formulas of belief
\nand action, all fixed and external rules of conduct, all constructions of the
\noutward surface Nature, dharmas, <\/i>and take refuge in the Divine alone.
\nFree from desire and attachment, one with all beings, living in the infinite
\nTruth and Purity and acting out of the profoundest deeps of his inner
\nconsciousness, governed by his immortal, divine and highest Self, all his works
\nwill be directed by the Power within through that essential spirit
\n\n<\/p>\n

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\n

\nand nature in us which, knowing, warring, working, loving, serving, is always
\ndivine, towards the fulfilment of God in the world, an expression of the Eternal
\nin Time.\n<\/p>\n

\n     A divine action arising spontaneously, freely,
\ninfallibly from the light and force of our spiritual self in union with the
\nDivine is the last state of this integral Yoga of Works. The truest reason why
\nwe must seek liberation is not to be delivered, individually, from the sorrow of
\nthe world, though that deliverance too will be given to us, but that we may be
\none with the Divine, the Supreme, the Eternal. The truest reason why we must
\nseek perfection, a supreme status, purity, knowledge, strength, love, capacity,
\nis not that personally we may enjoy the divine Nature or be even as the gods,
\nthough that enjoyment too will be ours, but because this liberation and
\nperfection are the divine Will in us, the highest truth of our self in Nature,
\nthe always intended goal of a progressive manifestation in the universe. The
\ndivine Nature, free and perfect and blissful, must be manifested in the
\nindividual in order that it may manifest in the world. Even in the Ignorance the
\nindividual lives really in the universal and for the universal Purpose, for in
\nthe very act of pursuing the purposes and desires of his ego, he is forced by
\nNature to contribute by his egoistic action^ to her work and purpose in the
\nworlds; but it is without conscious intention, imperfectly done, and his
\ncontribution is to her half-evolved and half-conscient, her imperfect and crude
\nmovement. To escape from ego and be united with the Divine is at once the
\nliberation and the consummation of his individuality; so liberated, purified,
\nperfected, the individual\u2014the divine soul\u2014lives consciously and entirely, as was
\nfrom the first intended, in and for the cosmic and transcendent Divine and for
\nhis Will in the universe.\n<\/p>\n

\n     In the Way of Knowledge we may arrive at a point where
\n\n<\/p>\n

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\n

\n    we can leap out of personality and universe, escape from all
\nthought and will and works and all way of Nature and, absorbed and taken up into
\nEternity, plunge into the Transcendence; that, though not obligatory on the
\nGod-knower, may be the soul’s decision, the term pursued by the self within us.
\nIn the Way of Devotion we may reach through an intensity of adoration and joy
\nunion with the supreme All-Beloved and remain eternally in the ecstasy of his
\npresence, absorbed in him alone, intimately in one world of bliss with him; that
\nthen may be our being’s impulsion, its spiritual choice. But in the Way of Works
\nanother prospect opens; for travelling on that path, we can enter into
\nliberation and perfection by becoming of one law and power of nature with the
\nEternal; we are identified with him in our will and dynamic self as much as in
\nour spiritual status; a divine way of works is the natural outcome of this
\nunion; a divine living in a spiritual freedom the body of its self-expression.
\nIn the Integral Yoga these three lines of approach give up their exclusions,
\nmeet and coalesce or spring out of each other; liberated from the mind’s veil
\nover the self, we live in the Transcendence, enter by the adoration of the heart
\ninto the oneness of a supreme love and bliss, and all our forces of being
\nuplifted into the one Force, our will and works surrendered into the one Will
\nand Power, assume the dynamic perfection of the divine Nature.\n<\/p>\n

Page-271<\/font><\/p>\n

\n

\n

\n <\/p>\n

\n <\/p>\n

\n <\/p>\n

\nGLOSSARY
\n<\/a>\n<\/p>\n

\n <\/p>\n

\n <\/p>\n

\n <\/p>\n

\n <\/p>\n

<\/p>\n

\n

\n

\nglossary of sanskrit words<\/font><\/b> <\/font>\n<\/p>\n

\n\n\n\n
\n

A<\/td>\n

<\/p>\n

\nC\n<\/p>\n<\/td>\n<\/tr>\n

<\/p>\n

\nAmitabha Buddha\u2014<\/i>the Buddhistic God of the infinite light of Compassion
\nand Grace\n<\/p>\n

\nAmia sanatanah\u2014an <\/i>everlasting portion of the Divine\n<\/p>\n

\ndnantya\u2014<\/i>infinity\n<\/p>\n

\nananda\u2014<\/i>divine bliss\n<\/p>\n

\nanis\u2014<\/i>not the Lord\n<\/p>\n

\nantaryamin\u2014the <\/i>inner Control\n<\/p>\n

\nasura\u2014<\/i>a titan, a being hostile to the Divine\n<\/p>\n

\navatar\u2014a descent or incarnation of God\n<\/p>\n

\nB\n<\/p>\n

\nBhagavad Gita\u2014<\/i>the Lord’s Song, a dialogue between Krishna, the Supreme
\nBeing and Arjuna; an episode of 1<\/b>\n<\/p>\n

\nBhagavata\u2014<\/i>one who follows the law of the Vaishnava dispensation of
\nadoration and love of the Divine. Also a name of a Purana.\n<\/p>\n

\nBhagavata Purana\u2014<\/i>name of a Purana containing the life of Krishna\n<\/p>\n

\nbhakta\u2014a <\/i>devotee and lover of God bhakti\u2014<\/i>devotion and love of the
\nDivine\n<\/p>\n

\nbrahman\u2014<\/i>the Supreme Reality, the\n<\/p>\n

\nDivine, the Absolute brahman-maya\u2014the <\/i>Divine’s power\n<\/p>\n

\nof formation Buddha\u2014<\/i>the divine incarnation of\n<\/p>\n

\nthe awakened spiritual mind;\n<\/p>\n

\nthe illumined; one of the Avatars of Vishnu\n<\/p>\n<\/td>\n


\ncaitya guru\u2014<\/i>the psychic guide within the conscious being
\n<\/span><\/span><\/p>\n

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

\nDevakl\u2014<\/i>the mother of Krishna dharma\u2014<\/i>from the root dhri\u2014to hold;
\ntherefore, dharma is that in us which we hold to and that which holds together
\nour inner and outer activities. It is the fundamental law of our nature which
\nsecretly conditions all our activities. The law of the inner workings by which
\n-the Divine grows in our being.\n<\/p>\n

\n <\/p>\n

\nE\n<\/p>\n

\nesa dharmah sanatanah\u2014<\/i>this is the eternal Law\n<\/p>\n

\n <\/p>\n

\nG\n<\/p>\n

\nGhora\u2014<\/i>one of the ancient Sages Gita\u2014a <\/i>song; a short form for the\n<\/p>\n

\nBhagavad-Gita or Song of the\n<\/p>\n

\nDivine\n<\/p>\n

\nguna\u2014a quality or mode of nature guru\u2014a <\/i>spiritual preceptor or master or
\nguide\n<\/p>\n

\n <\/p>\n

\nH\n<\/p>\n

\nhrdaye guhayam\u2014<\/i>in the mystic\n<\/p>\n

\nheart; in the secret cave , of the heart\n<\/p>\n<\/td>\n<\/tr>\n<\/table>\n<\/div>\n

<\/p>\n

Page-273<\/font><\/p>\n

\n

\n
\n <\/p>\n\n\n\n
\n


\n
\n\t\t\tI<\/b><\/td>\n

 <\/td>\n<\/tr>\n

\n<\/p>\n

\nihaiva\u2014<\/i>even here; even on the earth ista devata or hhta Devata\u2014<\/i>the
\ndeity\n<\/p>\n

\nchosen by the aspirant to the\n<\/p>\n

\nDivine\n<\/p>\n

\nishwara\u2014<\/i>the Lord of all Beings; the Divine in the aspect of the Ruler\n<\/p>\n

\nishwara-shakti\u2014<\/i>The Divine Lord and his self-aware Force and Power in a
\nsupreme unity\n<\/p>\n

\nJ
\n<\/b>\n<\/p>\n

\njagad-guru\u2014<\/i>the World-Teacher )anaka\u2014one <\/i>of the famous royal sages
\nof ancient India who typifies spiritual perfection combining liberation of the
\nspirit with acceptance of mundane life\n<\/p>\n

\njiva\u2014<\/i>the individual soul\n<\/p>\n

\njiva purusha\u2014<\/i>the being of the individual soul\n<\/p>\n

\njivataman\u2014the <\/i>individual self (same as jiva purusha)\n<\/p>\n

\nK
\n<\/b>\n<\/p>\n

\nkdla\u2014<\/i>time\n<\/p>\n

\nkarma\u2014<\/i>action. In the sense of the law or doctrine of karma it implies the
\nreactions of the energies released through actions by beings on their subjective
\nor psychological development entailing a process of reincarnation or rebirth\n<\/p>\n

\nkarmayoga\u2014<\/i>the system of spiritual discipline which takes work dedicated
\nto the Divine as its basis. It is egoless action done for the Divine without
\nclinging with the mind to the objects of sense or the fruit of the works\n<\/p>\n

\nkarmayogin\u2014<\/i>one who practices karmayoga\n<\/p>\n

\nKrishna\u2014<\/i>the divine incarnation of the complete divine manhood; an Avatar
\nof Vishnu; the Su-\n<\/p>\n

\npreme Deity; the charioteer and spiritual preceptor of Arjuna in the
\nBhagavad-gita<\/p>\n<\/td>\n


\n<\/p>\n

\nM\n<\/p>\n

\nMahahharata\u2014the <\/i>great Indian epic depicting the conflict between the
\nKauravas and the Pandavas and the establishment of the kingdom of the Dharma\n<\/p>\n

\nmdnusim tanum <\/i>asritam\u2014(the Godhead) lodged in a human body\n<\/p>\n

\nManu Shastra\u2014<\/i>the famous law book of Sanskrit literature wherein the
\nsocial and moral law is combined with the declaration of certain eternal
\nprinciples of our highest nature\n<\/p>\n

\nmdya\u2014<\/i>the power of Illusion. In Sri Aurobindo’s philosophy it is the power
\nof formation of the Supreme\n<\/p>\n

\nmoksha\u2014<\/i>spiritual liberation from the Ignorance\n<\/p>\n

\nN\n<\/p>\n

\nnirvana\u2014<\/i>(spiritual) extinction (of\n<\/p>\n

\nthe separate individual self) niskdma karma\u2014<\/i>desireless action
\nnistraigunya\u2014<\/i>free from the three qualities or modes of Nature\n<\/p>\n

\nparam bhdvam\u2014the <\/i>supreme status of being\n<\/p>\n

\npara prakrtir jivabhiita\u2014<\/i>the Supreme Nature become the individual soul\n<\/p>\n

\nPatanjali\u2014<\/i>author of ‘Yoga Aphorisms’ and founder of the Raja-Yoga system
\nof Indian philosophy\n<\/p>\n

\npishacha\u2014a. <\/i>hostile being of the lower vital and desire world whose
\nnature tends towards the demoniacal and perverse\n<\/p>\n

\nprakriti\u2014<\/i>Nature; the cosmic creative, active and executive energy\n<\/p>\n

 <\/td>\n<\/tr>\n<\/table>\n<\/div>\n

Page-274<\/font><\/p>\n

\n

\n
\n\n\n

\n<\/p>\n

\nprakriti-shakti\u2014<\/i>the working out of Cosmic Processes; the Universal Mother\n<\/p>\n

\npranamaya purusa\u2014<\/i>the vital being pravrtti\u2014<\/i>impulsion to action
\npurusha\u2014<\/i>the Self or conscious being supporting the action of Nature or
\nPrakriti
\npurusha prakriti\u2014the <\/i>great biune duality of Being and its Nature-Force\n<\/p>\n

\npurushottama\u2014<\/i>the Highest Purusha; the Transcendental Divine Per-\n<\/p>\n

\nR\n<\/p>\n

\nrajas\u2014one <\/i>of the three modes of Nature whose quality is passion and
\naction from which all activities and desires proceed\n<\/p>\n

\nrajaso tamasic\u2014a <\/i>mixture of rajas and tamas, the qualities of dynamis and
\ninertia\n<\/p>\n

\nraja-yoga\u2014a <\/i>psycho-mental vital system of spiritual discipline organised
\narid specialised by Patanjali in his famous ‘Yoga Aphorisms’\n<\/p>\n

\nrajayogin\u2014<\/i>one who practises raja-yoga (q-v.)\n<\/p>\n

\nrajoguna\u2014the <\/i>quality of rajas or of passion and activity\n<\/p>\n

\nrakshasa\u2014<\/i>a being of vital hunger, impulse and passion; a giant or titan\n<\/p>\n

\nRamakrishna\u2014a <\/i>great saint of Bengal; guru of Vivekananda rishi\u2014a <\/i>
\nsage; seer\n<\/p>\n

\nS<\/b><\/p>\n

\nsabdabrahmativartate\u2014he <\/i>goes beyond the written Truth\n<\/p>\n

\nsddhaka\u2014one <\/i>who practises a system of Yoga\n<\/p>\n

\nsadhana\u2014a <\/i>method or practise of Yoga-\n<\/p>\n

\nshakti\u2014<\/i>power, energy; often used for the creative power of the Disalokya\u2014<\/i>dwelling
\nof the soul in the state of the Divine\n<\/p>\n<\/td>\n


\n<\/p>\n

\nsamasti\u2014<\/i>the collective being; collectivity\n<\/p>\n

\nsamipya\u2014<\/i>the dwelling of the Soul near to the Divine, the ideal of the
\nBhaktiyogin\n<\/p>\n

\nsanatana dharma\u2014<\/i>everlasting verities; eternal religion\n<\/p>\n

\nSankhyas\u2014<\/i>followers of the Sankhya philosophy and spiritual practice
\nwherein a detailed analysis of nature and consciousness, Prakriti and Purusha is
\nperformed\n<\/p>\n

\nshastra\u2014<\/i>scripture which contains knowledge of the truths, principles,
\npowers and processes that govern realisation of the Divine\n<\/p>\n

\nsatasat\u2014<\/i>being and non-being sattwa\u2014<\/i>one of the qualities or modes\n<\/p>\n

\nof Nature; the quality of light\n<\/p>\n

\nand harmony in nature sattwic\u2014<\/i>pertaining to sattwa (q-v.) satyayuga\u2014<\/i>the
\nAge of Truth or true\n<\/p>\n

\nexistence; the Golden Age of,\n<\/p>\n

\ntradition\n<\/p>\n

\nsayujya\u2014<\/i>the state of being in union with the Divine, the ideal of a
\nJnanayogin or one who practises the Yoga of knowledge\n<\/p>\n

\nShankara\u2014<\/i>sometimes called Sanka-racharya; a celebrated teacher of the
\nVedanta philosophy\n<\/p>\n

\nsiddhi\u2014a <\/i>yogic perfection\n<\/p>\n

\nSri\u2014<\/i>an honorific title indicating prosperity and beauty and nobility\n<\/p>\n

\nsrotavyasya srutasya cha\u2014ot <\/i>all that is heard and all that is yet to be
\nheard\n<\/p>\n

\nswami\u2014<\/i>lord, possessor\n<\/p>\n

\ntamas\u2014one of the modes of Nature whose quality is inertia\n<\/p>\n

 <\/td>\n<\/tr>\n<\/table>\n<\/div>\n

\n<\/p>\n

Page-275<\/font><\/p>\n

\n

\n
\n\n\n

\n<\/p>\n

\ntapas\u2014<\/i>the eternal divine dynamis or illumined Energy\n<\/p>\n

\ntapasyd\u2014<\/i>spiritual askesis or course of spiritual discipline\n<\/p>\n

\ntrigunatita\u2014<\/i>beyond the three gunas or modes of nature. In this condition
\nthe three lower unequal modes or gunas pass into equal triune modes of eternal
\ncalm, force and light of the Divine Nature\n<\/p>\n

\ntrimdrga\u2014<\/i>the triple path of knowledge, devotion and works\n<\/p>\n

\nU
\n<\/b>\n<\/p>\n

\nvdaslna\u2014<\/i>(the Self) seated above; detached, therefore in a state of
\nindifference to Nature\n<\/p>\n

\nUpanishads\u2014<\/i>a class of philosophic writings attached to the Brah-manas
\ngiving an exposition of the secret meaning of the Veda, and considered as the
\nsource of the Vedanta philosophy\n<\/p>\n

\nutsdha\u2014<\/i>zeal, enthusiasm\n<\/p>\n

\nV<\/b>\n<\/p>\n

\nVeda\u2014the <\/i>most ancient Scripture of the Hindus; wisdom\n<\/p>\n

 <\/td>\n


\n<\/p>\n

\nVedanta\u2014originally the quintessence of the Vedas\u2014the Upanishads; later one of
\nthe six systems of Indian philosophy and spiritual discipline\n<\/p>\n

\nvedic\u2014<\/i>pertaining to the Veda\n<\/p>\n

\nVivekananda\u2014a <\/i>great Vedantic philosopher and disciple of Rama-krishna\n<\/p>\n

\nvydkulata\u2014<\/i>eager striving\n<\/p>\n

\nvyasti\u2014<\/i>individuality; the separative being\n<\/p>\n

\nY
\n<\/b>\n<\/p>\n

\nYajnavalkya\u2014a <\/i>great sage of the\n<\/p>\n

\nUpanishadic times yoga\u2014union with the Divine yoga-maya\u2014<\/i>the power of
\nConsciousness by which the Divine creates the temporal world out of His timeless
\nexistence and conceals His reality behind its phenomena\n<\/p>\n

\nYoga-Sakti\u2014<\/i>the Conscious Power of\n<\/p>\n

\nDivine Union yoga-siddhi\u2014<\/i>perfection that comes\n<\/p>\n

\nfrom the practice of Yoga yogic\u2014<\/i>pertaining to Yoga yogtn\u2014one who
\npractises Yoga\n<\/p>\n

 <\/td>\n<\/tr>\n<\/table>\n<\/div>\n

Page-276<\/font><\/p>\n

\n

\n

\nINDEX
\n<\/a>
\n<\/b>\n<\/p>\n

\n

\n

\n

\n

\n

Note: <\/i>Entries in
\n\tthis Index are for the most part subject headings and include Sanskrit words
\n\tand phrases covered in the Glossary. Text page numbers relative to those
\n\tused in the Index are shown below in brackets.<\/i>
\n\t<\/span><\/p>\n

\n<\/p>\n

\n\n\n\n
\n


\n\t\t\tINDEX<\/b> TEXT<\/b> <\/td>\n

\n


\n\t\t\tINDEX<\/b> TEXT<\/b><\/td>\n

\n


\n\t\t\tINDEX<\/b> TEXT<\/b> <\/td>\n

\n


\n\t\t\tINDEX<\/b> TEXT<\/b><\/td>\n<\/tr>\n

\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n
\n

1 :<\/td>\n

\n


\n\t\t\t\t\t[<\/span><\/span><\/span>1]<\/td>\n<\/tr>\n

\n

2
\n\t\t\t\t\t:<\/td>\n

\n


\n\t\t\t\t\t[<\/span><\/span><\/span>2]<\/td>\n<\/tr>\n

\n

3
\n\t\t\t\t\t:<\/td>\n

\n


\n\t\t\t\t\t[<\/span><\/span><\/span>3]<\/td>\n<\/tr>\n

\n

4
\n\t\t\t\t\t:<\/td>\n

\n


\n\t\t\t\t\t[<\/span><\/span><\/span>4]<\/td>\n<\/tr>\n

\n

5
\n\t\t\t\t\t:<\/td>\n

\n


\n\t\t\t\t\t[<\/span><\/span><\/span>5]<\/td>\n<\/tr>\n

\n

6
\n\t\t\t\t\t:<\/td>\n

\n


\n\t\t\t\t\t[<\/span><\/span><\/span>6]<\/td>\n<\/tr>\n

\n

7
\n\t\t\t\t\t:<\/td>\n

\n


\n\t\t\t\t\t[<\/span><\/span><\/span>7]<\/td>\n<\/tr>\n

\n

8
\n\t\t\t\t\t:<\/td>\n

\n


\n\t\t\t\t\t[<\/span><\/span><\/span>8]<\/td>\n<\/tr>\n

\n

9
\n\t\t\t\t\t:<\/td>\n

\n


\n\t\t\t\t\t[<\/span><\/span><\/span>9]<\/td>\n<\/tr>\n

\n

10
\n\t\t\t\t\t:<\/td>\n

\n


\n\t\t\t\t\t[<\/span><\/span><\/span>10]<\/td>\n<\/tr>\n

\n

11
\n\t\t\t\t\t:<\/td>\n

\n


\n\t\t\t\t\t[<\/span><\/span><\/span>11]<\/td>\n<\/tr>\n

\n

12
\n\t\t\t\t\t:<\/td>\n

\n


\n\t\t\t\t\t[<\/span><\/span><\/span>12]<\/td>\n<\/tr>\n

\n

13
\n\t\t\t\t\t:<\/td>\n

\n


\n\t\t\t\t\t[<\/span><\/span><\/span>13]<\/td>\n<\/tr>\n

\n

14
\n\t\t\t\t\t:<\/td>\n

\n


\n\t\t\t\t\t[<\/span><\/span><\/span>14]<\/td>\n<\/tr>\n

\n

15
\n\t\t\t\t\t:<\/td>\n

\n


\n\t\t\t\t\t[<\/span><\/span><\/span>15]<\/td>\n<\/tr>\n

\n

16
\n\t\t\t\t\t:<\/td>\n

\n


\n\t\t\t\t\t[<\/span><\/span><\/span>16]<\/td>\n<\/tr>\n

\n

17
\n\t\t\t\t\t:<\/td>\n

\n


\n\t\t\t\t\t[<\/span><\/span><\/span>17]<\/td>\n<\/tr>\n

\n

18
\n\t\t\t\t\t:<\/td>\n

\n


\n\t\t\t\t\t[<\/span><\/span><\/span>18]<\/td>\n<\/tr>\n

\n

19
\n\t\t\t\t\t:<\/td>\n

\n


\n\t\t\t\t\t[<\/span><\/span><\/span>19]<\/td>\n<\/tr>\n

\n

20
\n\t\t\t\t\t:<\/td>\n

\n


\n\t\t\t\t\t[<\/span><\/span><\/span>20]<\/td>\n<\/tr>\n

\n

21
\n\t\t\t\t\t:<\/td>\n

\n


\n\t\t\t\t\t[<\/span><\/span><\/span>21]<\/td>\n<\/tr>\n

\n

22
\n\t\t\t\t\t:<\/td>\n

\n


\n\t\t\t\t\t[<\/span><\/span><\/span>22]<\/td>\n<\/tr>\n

\n

23
\n\t\t\t\t\t:<\/td>\n

\n


\n\t\t\t\t\t[<\/span><\/span><\/span>23]<\/td>\n<\/tr>\n

\n

24
\n\t\t\t\t\t:<\/td>\n

\n


\n\t\t\t\t\t[<\/span><\/span><\/span>24]<\/td>\n<\/tr>\n

\n

25
\n\t\t\t\t\t:<\/td>\n

\n


\n\t\t\t\t\t[<\/span><\/span><\/span>25]<\/td>\n<\/tr>\n

\n

26
\n\t\t\t\t\t:<\/td>\n

\n


\n\t\t\t\t\t[<\/span><\/span><\/span>26]<\/td>\n<\/tr>\n

\n

27
\n\t\t\t\t\t:<\/td>\n

\n


\n\t\t\t\t\t[<\/span><\/span><\/span>27]<\/td>\n<\/tr>\n

\n

28
\n\t\t\t\t\t:<\/td>\n

\n


\n\t\t\t\t\t[<\/span><\/span><\/span>28]<\/td>\n<\/tr>\n

\n

29
\n\t\t\t\t\t:<\/td>\n

\n


\n\t\t\t\t\t[<\/span><\/span><\/span>29]<\/td>\n<\/tr>\n

\n

30
\n\t\t\t\t\t:<\/td>\n

\n


\n\t\t\t\t\t[<\/span><\/span><\/span>30]<\/td>\n<\/tr>\n

\n

31
\n\t\t\t\t\t:<\/td>\n

\n


\n\t\t\t\t\t[<\/span><\/span><\/span>31]<\/td>\n<\/tr>\n

\n

32
\n\t\t\t\t\t:<\/td>\n

\n


\n\t\t\t\t\t[<\/span><\/span><\/span>32]<\/td>\n<\/tr>\n

\n

33
\n\t\t\t\t\t:<\/td>\n

\n


\n\t\t\t\t\t[<\/span><\/span><\/span>33]<\/td>\n<\/tr>\n

\n

34
\n\t\t\t\t\t:<\/td>\n

\n


\n\t\t\t\t\t[<\/span><\/span><\/span>34]<\/td>\n<\/tr>\n

\n

35
\n\t\t\t\t\t:<\/td>\n

\n


\n\t\t\t\t\t[<\/span><\/span><\/span>35]<\/td>\n<\/tr>\n

\n

36
\n\t\t\t\t\t:<\/td>\n

\n


\n\t\t\t\t\t[<\/span><\/span><\/span>36]<\/td>\n<\/tr>\n

\n

37
\n\t\t\t\t\t:<\/td>\n

\n


\n\t\t\t\t\t[<\/span><\/span><\/span>37]<\/td>\n<\/tr>\n

\n

38
\n\t\t\t\t\t:<\/td>\n

\n


\n\t\t\t\t\t[<\/span><\/span><\/span>38]<\/td>\n<\/tr>\n

\n

39
\n\t\t\t\t\t:<\/td>\n

\n


\n\t\t\t\t\t[<\/span><\/span><\/span>39]<\/td>\n<\/tr>\n

\n

40
\n\t\t\t\t\t:<\/td>\n

\n


\n\t\t\t\t\t[<\/span><\/span><\/span>40]<\/td>\n<\/tr>\n

\n

41
\n\t\t\t\t\t:<\/td>\n

\n


\n\t\t\t\t\t[<\/span><\/span><\/span>41]<\/td>\n<\/tr>\n

\n

42
\n\t\t\t\t\t:<\/td>\n

\n


\n\t\t\t\t\t[<\/span><\/span><\/span>42]\n\t\t\t\t\t<\/td>\n<\/tr>\n

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[48]<\/td>\n<\/tr>\n<\/table>\n<\/td>\n

\n\t\t\t<\/p>\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n
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[51]<\/td>\n<\/tr>\n

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\n\t\t\t\t\t[<\/span><\/span><\/span>52]<\/td>\n<\/tr>\n

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\n\t\t\t\t\t[<\/span><\/span><\/span>88]<\/td>\n<\/tr>\n

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\n\t\t\t\t\t[<\/span><\/span><\/span>89]<\/td>\n<\/tr>\n

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\n\t\t\t\t\t[<\/span><\/span><\/span>91]<\/td>\n<\/tr>\n

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\n\t\t\t\t\t[<\/span><\/span><\/span>92]<\/td>\n<\/tr>\n

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\n\t\t\t\t\t[<\/span><\/span><\/span>93]<\/td>\n<\/tr>\n

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\n\t\t\t\t\t[<\/span><\/span><\/span>94]<\/td>\n<\/tr>\n

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\n\t\t\t\t\t[<\/span><\/span><\/span>96]<\/td>\n<\/tr>\n

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\n\t\t\t\t\t[<\/span><\/span><\/span>97]<\/td>\n<\/tr>\n

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[100]<\/td>\n<\/tr>\n<\/table>\n<\/td>\n

\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n
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[101]<\/td>\n<\/tr>\n

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[148]<\/td>\n<\/tr>\n<\/table>\n<\/td>\n

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159
\n\t\t\t\t\t:<\/td>\n

\n


\n\t\t\t\t\t[<\/span><\/span><\/span>163]<\/td>\n<\/tr>\n

\n

160
\n\t\t\t\t\t:<\/td>\n

\n


\n\t\t\t\t\t[<\/span><\/span><\/span>164]<\/td>\n<\/tr>\n

\n

161 : <\/td>\n

\n


\n\t\t\t\t\t[<\/span><\/span><\/span>165]<\/td>\n<\/tr>\n

\n

162
\n\t\t\t\t\t:<\/td>\n

\n


\n\t\t\t\t\t[<\/span><\/span><\/span>166]<\/td>\n<\/tr>\n

\n

163
\n\t\t\t\t\t:<\/td>\n

\n


\n\t\t\t\t\t[<\/span><\/span><\/span>167]<\/td>\n<\/tr>\n

\n

164
\n\t\t\t\t\t:<\/td>\n

\n


\n\t\t\t\t\t[<\/span><\/span><\/span>168]<\/td>\n<\/tr>\n

\n

165
\n\t\t\t\t\t:<\/td>\n

\n


\n\t\t\t\t\t[<\/span><\/span><\/span>169]<\/td>\n<\/tr>\n

\n

166
\n\t\t\t\t\t:<\/td>\n

\n


\n\t\t\t\t\t[<\/span><\/span><\/span>170]<\/td>\n<\/tr>\n

\n

167
\n\t\t\t\t\t:<\/td>\n

\n


\n\t\t\t\t\t[<\/span><\/span><\/span>171]<\/td>\n<\/tr>\n

\n

168
\n\t\t\t\t\t:<\/td>\n

\n


\n\t\t\t\t\t[<\/span><\/span><\/span>172]<\/td>\n<\/tr>\n

\n

169
\n\t\t\t\t\t:<\/td>\n

\n


\n\t\t\t\t\t[<\/span><\/span><\/span>173]<\/td>\n<\/tr>\n

\n

170
\n\t\t\t\t\t:<\/td>\n

\n


\n\t\t\t\t\t[<\/span><\/span><\/span>174]<\/td>\n<\/tr>\n

\n

171
\n\t\t\t\t\t:<\/td>\n

\n


\n\t\t\t\t\t[<\/span><\/span><\/span>175]<\/td>\n<\/tr>\n

\n

172
\n\t\t\t\t\t:<\/td>\n

\n


\n\t\t\t\t\t[<\/span><\/span><\/span>176]<\/td>\n<\/tr>\n

\n

173
\n\t\t\t\t\t:<\/td>\n

\n


\n\t\t\t\t\t[<\/span><\/span><\/span>177]<\/td>\n<\/tr>\n

\n

174
\n\t\t\t\t\t:<\/td>\n

\n


\n\t\t\t\t\t[<\/span><\/span><\/span>178]<\/td>\n<\/tr>\n

\n

175
\n\t\t\t\t\t:<\/td>\n

\n


\n\t\t\t\t\t[<\/span><\/span><\/span>179]<\/td>\n<\/tr>\n

\n

176
\n\t\t\t\t\t:<\/td>\n

\n


\n\t\t\t\t\t[<\/span><\/span><\/span>180]<\/td>\n<\/tr>\n

\n

177
\n\t\t\t\t\t:<\/td>\n

\n


\n\t\t\t\t\t[<\/span><\/span><\/span>181]<\/td>\n<\/tr>\n

\n

178
\n\t\t\t\t\t:<\/td>\n

\n


\n\t\t\t\t\t[<\/span><\/span><\/span>182]<\/td>\n<\/tr>\n

\n

179
\n\t\t\t\t\t:<\/td>\n

\n


\n\t\t\t\t\t[<\/span><\/span><\/span>183]<\/td>\n<\/tr>\n

\n

180
\n\t\t\t\t\t:<\/td>\n

\n


\n\t\t\t\t\t[<\/span><\/span><\/span>184]<\/td>\n<\/tr>\n

\n

181
\n\t\t\t\t\t:<\/td>\n

\n


\n\t\t\t\t\t[<\/span><\/span><\/span>185]<\/td>\n<\/tr>\n

\n

182
\n\t\t\t\t\t:<\/td>\n

\n


\n\t\t\t\t\t[<\/span><\/span><\/span>186]<\/td>\n<\/tr>\n

\n

183
\n\t\t\t\t\t:<\/td>\n

\n


\n\t\t\t\t\t[<\/span><\/span><\/span>187]<\/td>\n<\/tr>\n

\n

184
\n\t\t\t\t\t:<\/td>\n

\n


\n\t\t\t\t\t[<\/span><\/span><\/span>188]<\/td>\n<\/tr>\n

\n

185
\n\t\t\t\t\t:<\/td>\n

\n


\n\t\t\t\t\t[<\/span><\/span><\/span>189]<\/td>\n<\/tr>\n

\n

186
\n\t\t\t\t\t:<\/td>\n

\n


\n\t\t\t\t\t[<\/span><\/span><\/span>190]<\/td>\n<\/tr>\n

\n

187
\n\t\t\t\t\t:<\/td>\n

\n


\n\t\t\t\t\t[<\/span><\/span><\/span>191]<\/td>\n<\/tr>\n

\n

188
\n\t\t\t\t\t:<\/td>\n

\n


\n\t\t\t\t\t[<\/span><\/span><\/span>192]<\/td>\n<\/tr>\n

\n

189
\n\t\t\t\t\t:<\/td>\n

\n


\n\t\t\t\t\t[<\/span><\/span><\/span>193]<\/td>\n<\/tr>\n

\n

190
\n\t\t\t\t\t:<\/td>\n

\n


\n\t\t\t\t\t[<\/span><\/span><\/span>194]<\/td>\n<\/tr>\n

\n

191
\n\t\t\t\t\t:<\/td>\n

\n


\n\t\t\t\t\t[<\/span><\/span><\/span>195]<\/td>\n<\/tr>\n

\n

192
\n\t\t\t\t\t:<\/td>\n

\n

[196]<\/td>\n<\/tr>\n<\/table>\n<\/td>\n<\/tr>\n<\/table>\n<\/div>\n

\n

\n
\n\n\n\n

\n
\n\t\t\t
\nINDEX<\/b>
\nTEXT<\/b>\n\t\t\t<\/td>\n
\n
\n\t\t\t
\nINDEX<\/b>
\nTEXT<\/b><\/td>\n
\n
\n\t\t\t
\nINDEX<\/b>
\nTEXT<\/b>\n\t\t\t<\/td>\n
\n
\n\t\t\t
\nINDEX<\/b>
\nTEXT<\/b><\/td>\n<\/tr>\n
\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n
\n

193 :<\/td>\n

\n


\n
\n\t\t\t\t\t
\n\t\t\t\t\t[197]<\/td>\n<\/tr>\n

\n

\n\t\t\t\t\t
\n\t\t\t\t\t
\n\t\t\t\t\t194 :<\/td>\n

\n


\n
\n\t\t\t\t\t
\n\t\t\t\t\t[198]<\/td>\n<\/tr>\n

\n

195
\n\t\t\t\t\t:<\/td>\n

\n


\n
\n\t\t\t\t\t
\n\t\t\t\t\t[199]<\/td>\n<\/tr>\n

\n

196
\n\t\t\t\t\t:<\/td>\n

\n


\n
\n\t\t\t\t\t
\n\t\t\t\t\t[200]<\/td>\n<\/tr>\n

\n

197
\n\t\t\t\t\t:<\/td>\n

\n


\n
\n\t\t\t\t\t
\n\t\t\t\t\t[201]<\/td>\n<\/tr>\n

\n

\n\t\t\t\t\t
\n\t\t\t\t\t
\n\t\t\t\t\t198 :<\/td>\n

\n


\n
\n\t\t\t\t\t
\n\t\t\t\t\t[203]<\/td>\n<\/tr>\n

\n

199
\n\t\t\t\t\t:<\/td>\n

\n


\n
\n\t\t\t\t\t
\n\t\t\t\t\t[204]<\/td>\n<\/tr>\n

\n

200
\n\t\t\t\t\t:<\/td>\n

\n


\n
\n\t\t\t\t\t
\n\t\t\t\t\t[205]<\/td>\n<\/tr>\n

\n

201 :<\/td>\n

\n


\n
\n\t\t\t\t\t
\n\t\t\t\t\t[206]<\/td>\n<\/tr>\n

\n

\n\t\t\t\t\t
\n\t\t\t\t\t
\n\t\t\t\t\t202 :<\/td>\n

\n


\n
\n\t\t\t\t\t
\n\t\t\t\t\t[207]<\/td>\n<\/tr>\n

\n

\n\t\t\t\t\t
\n\t\t\t\t\t
\n\t\t\t\t\t203 :<\/td>\n

\n


\n
\n\t\t\t\t\t
\n\t\t\t\t\t[208]<\/td>\n<\/tr>\n

\n

\n\t\t\t\t\t
\n\t\t\t\t\t
\n\t\t\t\t\t204 :<\/td>\n

\n


\n
\n\t\t\t\t\t
\n\t\t\t\t\t[209]<\/td>\n<\/tr>\n

\n

\n\t\t\t\t\t
\n\t\t\t\t\t
\n\t\t\t\t\t205 :<\/td>\n

\n


\n
\n\t\t\t\t\t
\n\t\t\t\t\t[210]<\/td>\n<\/tr>\n

\n

\n\t\t\t\t\t
\n\t\t\t\t\t
\n\t\t\t\t\t206 :<\/td>\n

\n


\n
\n\t\t\t\t\t
\n\t\t\t\t\t[211]<\/td>\n<\/tr>\n

\n

\n\t\t\t\t\t
\n\t\t\t\t\t
\n\t\t\t\t\t207 :<\/td>\n

\n


\n
\n\t\t\t\t\t
\n\t\t\t\t\t[212]<\/td>\n<\/tr>\n

\n

\n\t\t\t\t\t
\n\t\t\t\t\t
\n\t\t\t\t\t208 :<\/td>\n

\n


\n
\n\t\t\t\t\t
\n\t\t\t\t\t[213]<\/td>\n<\/tr>\n

\n

\n\t\t\t\t\t
\n\t\t\t\t\t
\n\t\t\t\t\t209 :<\/td>\n

\n


\n
\n\t\t\t\t\t
\n\t\t\t\t\t[214]<\/td>\n<\/tr>\n

\n

\n\t\t\t\t\t
\n\t\t\t\t\t
\n\t\t\t\t\t210 :<\/td>\n

\n


\n
\n\t\t\t\t\t
\n\t\t\t\t\t[215]<\/td>\n<\/tr>\n<\/table>\n<\/td>\n


\n
\n\t\t\t<\/p>\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n
\n

211:<\/td>\n

\n

[217]<\/td>\n<\/tr>\n

\n

\n\t\t\t\t\t
\n\t\t\t\t\t212 :<\/td>\n

\n


\n
\n\t\t\t\t\t
\n\t\t\t\t\t[218]<\/span><\/span><\/span><\/td>\n<\/tr>\n

\n

\n\t\t\t\t\t
\n\t\t\t\t\t213 :<\/td>\n

\n


\n
\n\t\t\t\t\t
\n\t\t\t\t\t[219]<\/span><\/span><\/span><\/td>\n<\/tr>\n

\n

\n\t\t\t\t\t
\n\t\t\t\t\t214 :<\/td>\n

\n


\n
\n\t\t\t\t\t
\n\t\t\t\t\t[220]<\/span><\/span><\/span><\/td>\n<\/tr>\n

\n

\n\t\t\t\t\t
\n\t\t\t\t\t215 :<\/td>\n

\n


\n
\n\t\t\t\t\t
\n\t\t\t\t\t[221]<\/span><\/span><\/span><\/td>\n<\/tr>\n

\n

\n\t\t\t\t\t
\n\t\t\t\t\t216 :<\/td>\n

\n


\n
\n\t\t\t\t\t
\n\t\t\t\t\t[222]<\/span><\/span><\/span><\/td>\n<\/tr>\n

\n

\n\t\t\t\t\t
\n\t\t\t\t\t217 :<\/td>\n

\n


\n
\n\t\t\t\t\t
\n\t\t\t\t\t[223]<\/span><\/span><\/span><\/td>\n<\/tr>\n

\n

\n\t\t\t\t\t
\n\t\t\t\t\t218 :<\/td>\n

\n


\n
\n\t\t\t\t\t
\n\t\t\t\t\t[224]<\/span><\/span><\/span><\/td>\n<\/tr>\n

\n

\n\t\t\t\t\t
\n\t\t\t\t\t219 :<\/td>\n

\n


\n
\n\t\t\t\t\t
\n\t\t\t\t\t[225]<\/span><\/span><\/span><\/td>\n<\/tr>\n

\n

\n\t\t\t\t\t
\n\t\t\t\t\t220 :<\/td>\n

\n


\n
\n\t\t\t\t\t
\n\t\t\t\t\t[226]<\/span><\/span><\/span><\/td>\n<\/tr>\n

\n

\n\t\t\t\t\t
\n\t\t\t\t\t221 :<\/td>\n

\n


\n
\n\t\t\t\t\t
\n\t\t\t\t\t[227]<\/span><\/span><\/span><\/td>\n<\/tr>\n

\n

\n\t\t\t\t\t
\n\t\t\t\t\t222 :<\/td>\n

\n


\n
\n\t\t\t\t\t
\n\t\t\t\t\t[228]<\/span><\/span><\/span><\/td>\n<\/tr>\n

\n

\n\t\t\t\t\t
\n\t\t\t\t\t223 :<\/td>\n

\n


\n
\n\t\t\t\t\t
\n\t\t\t\t\t[229]<\/span><\/span><\/span><\/td>\n<\/tr>\n

\n

\n\t\t\t\t\t
\n\t\t\t\t\t224 :<\/td>\n

\n


\n
\n\t\t\t\t\t
\n\t\t\t\t\t[230]<\/span><\/span><\/span><\/td>\n<\/tr>\n

\n

\n\t\t\t\t\t
\n\t\t\t\t\t225 :<\/td>\n

\n


\n
\n\t\t\t\t\t
\n\t\t\t\t\t[231]<\/span><\/span><\/span><\/td>\n<\/tr>\n

\n

\n\t\t\t\t\t
\n\t\t\t\t\t226 :<\/td>\n

\n


\n
\n\t\t\t\t\t
\n\t\t\t\t\t[232]<\/span><\/span><\/span><\/td>\n<\/tr>\n

\n

\n\t\t\t\t\t
\n\t\t\t\t\t227 :<\/td>\n

\n


\n
\n\t\t\t\t\t
\n\t\t\t\t\t[233]<\/span><\/span><\/span><\/td>\n<\/tr>\n

\n

\n\t\t\t\t\t
\n\t\t\t\t\t228 :<\/td>\n

\n

\n\t\t\t\t\t
\n\t\t\t\t\t
\n\t\t\t\t\t[234]<\/span><\/span><\/span><\/td>\n<\/tr>\n<\/table>\n<\/td>\n

\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n
\n

\n\t\t\t\t\t
\n\t\t\t\t\t
\n\t\t\t\t\t229 :<\/span><\/span><\/span> <\/td>\n

\n

[235]<\/td>\n<\/tr>\n

\n

\n\t\t\t\t\t
\n\t\t\t\t\t
\n\t\t\t\t\t230 :<\/td>\n

\n


\n
\n\t\t\t\t\t
\n\t\t\t\t\t[236]<\/td>\n<\/tr>\n

\n

\n\t\t\t\t\t
\n\t\t\t\t\t
\n\t\t\t\t\t231 :<\/td>\n

\n


\n
\n\t\t\t\t\t
\n\t\t\t\t\t[237]<\/td>\n<\/tr>\n

\n

232
\n\t\t\t\t\t:<\/td>\n

\n


\n
\n\t\t\t\t\t
\n\t\t\t\t\t[238]<\/td>\n<\/tr>\n

\n

233
\n\t\t\t\t\t:<\/td>\n

\n


\n
\n\t\t\t\t\t
\n\t\t\t\t\t[239]<\/td>\n<\/tr>\n

\n

\n\t\t\t\t\t
\n\t\t\t\t\t
\n\t\t\t\t\t234 :<\/td>\n

\n


\n
\n\t\t\t\t\t
\n\t\t\t\t\t[240]<\/td>\n<\/tr>\n

\n

235
\n\t\t\t\t\t:<\/td>\n

\n


\n
\n\t\t\t\t\t
\n\t\t\t\t\t[241]<\/td>\n<\/tr>\n

\n

236
\n\t\t\t\t\t:<\/td>\n

\n


\n
\n\t\t\t\t\t
\n\t\t\t\t\t[242]<\/td>\n<\/tr>\n

\n

237
\n\t\t\t\t\t:<\/td>\n

\n


\n
\n\t\t\t\t\t
\n\t\t\t\t\t[243]<\/td>\n<\/tr>\n

\n

238
\n\t\t\t\t\t:<\/td>\n

\n


\n
\n\t\t\t\t\t
\n\t\t\t\t\t[244]<\/td>\n<\/tr>\n

\n

239
\n\t\t\t\t\t:<\/td>\n

\n


\n
\n\t\t\t\t\t
\n\t\t\t\t\t[245]<\/td>\n<\/tr>\n

\n

240
\n\t\t\t\t\t:<\/td>\n

\n


\n
\n\t\t\t\t\t
\n\t\t\t\t\t[246]<\/td>\n<\/tr>\n

\n

241
\n\t\t\t\t\t:<\/td>\n

\n


\n
\n\t\t\t\t\t
\n\t\t\t\t\t[247]<\/td>\n<\/tr>\n

\n

242
\n\t\t\t\t\t:<\/td>\n

\n


\n
\n\t\t\t\t\t
\n\t\t\t\t\t[248]<\/td>\n<\/tr>\n

\n

\n\t\t\t\t\t
\n\t\t\t\t\t
\n\t\t\t\t\t243 :<\/td>\n

\n


\n
\n\t\t\t\t\t
\n\t\t\t\t\t[249]<\/td>\n<\/tr>\n

\n

244
\n\t\t\t\t\t:<\/td>\n

\n


\n
\n\t\t\t\t\t
\n\t\t\t\t\t[250]<\/td>\n<\/tr>\n

\n

245
\n\t\t\t\t\t:<\/td>\n

\n


\n
\n\t\t\t\t\t
\n\t\t\t\t\t[251]<\/td>\n<\/tr>\n

\n

246
\n\t\t\t\t\t:<\/td>\n

\n


\n
\n\t\t\t\t\t
\n\t\t\t\t\t[252]<\/td>\n<\/tr>\n<\/table>\n<\/td>\n

\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n\n
\n

247
\n\t\t\t\t\t:<\/td>\n

\n

[253]<\/td>\n<\/tr>\n

\n

248
\n\t\t\t\t\t:<\/td>\n

\n


\n
\n\t\t\t\t\t
\n\t\t\t\t\t[254]<\/td>\n<\/tr>\n

\n

249
\n\t\t\t\t\t:<\/td>\n

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\n
\n\t\t\t\t\t
\n\t\t\t\t\t[255]<\/td>\n<\/tr>\n

\n

250
\n\t\t\t\t\t:<\/td>\n

\t\t\t\t\t
\n
\n\t\t\t\t\t<\/p>\n

\n


\n
\n\t\t\t\t\t
\n\t\t\t\t\t[257]<\/td>\n<\/tr>\n

\n

251
\n\t\t\t\t\t:<\/td>\n

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\n
\n\t\t\t\t\t
\n\t\t\t\t\t[258]<\/td>\n<\/tr>\n

\n

252
\n\t\t\t\t\t:<\/td>\n

\n


\n
\n\t\t\t\t\t
\n\t\t\t\t\t[259]<\/td>\n<\/tr>\n

\n

253
\n\t\t\t\t\t:<\/td>\n

\n


\n
\n\t\t\t\t\t
\n\t\t\t\t\t[260]<\/td>\n<\/tr>\n

\n

254
\n\t\t\t\t\t:<\/td>\n

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\n
\n\t\t\t\t\t
\n\t\t\t\t\t[261]<\/td>\n<\/tr>\n

\n

255
\n\t\t\t\t\t:<\/td>\n

\n


\n
\n\t\t\t\t\t
\n\t\t\t\t\t[262]<\/td>\n<\/tr>\n

\n

256
\n\t\t\t\t\t:<\/td>\n

\n


\n
\n\t\t\t\t\t
\n\t\t\t\t\t[263]<\/td>\n<\/tr>\n

\n

257
\n\t\t\t\t\t:<\/td>\n

\n


\n
\n\t\t\t\t\t
\n\t\t\t\t\t[264]<\/td>\n<\/tr>\n

\n

258
\n\t\t\t\t\t:<\/td>\n

\n


\n
\n\t\t\t\t\t
\n\t\t\t\t\t[265]<\/td>\n<\/tr>\n

\n

259
\n\t\t\t\t\t:<\/td>\n

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\n
\n\t\t\t\t\t
\n\t\t\t\t\t[266]<\/td>\n<\/tr>\n

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260
\n\t\t\t\t\t:<\/td>\n

\n


\n
\n\t\t\t\t\t
\n\t\t\t\t\t[267]<\/td>\n<\/tr>\n

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261
\n\t\t\t\t\t:<\/td>\n

\n


\n
\n\t\t\t\t\t
\n\t\t\t\t\t[268]<\/td>\n<\/tr>\n

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262
\n\t\t\t\t\t:<\/td>\n

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\n
\n\t\t\t\t\t
\n\t\t\t\t\t[269]<\/td>\n<\/tr>\n

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263 : <\/td>\n

\n


\n
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\n\t\t\t\t\t[270]<\/td>\n<\/tr>\n

\n

264
\n\t\t\t\t\t:<\/td>\n

\n

[271]<\/td>\n<\/tr>\n<\/table>\n<\/td>\n<\/tr>\n<\/table>\n

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CHAPTER XII THE DIVINE WORK One question remains for the seeker upon the way of works, when his quest is or seems to have come…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[89],"tags":[],"class_list":["post-3596","post","type-post","status-publish","format-standard","hentry","category-the-synthesis-of-yoga-1950-edn","wpcat-89-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/3596","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=3596"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/3596\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=3596"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=3596"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=3596"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}