{"id":3608,"date":"2013-07-13T01:49:56","date_gmt":"2013-07-13T01:49:56","guid":{"rendered":"http:\/\/localhost\/?p=3608"},"modified":"2013-07-13T01:49:56","modified_gmt":"2013-07-13T01:49:56","slug":"46-the-supreme-secret-vol-essays-on-the-gita-1950-edn","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/02-other-editions\/essays-on-the-gita-1950-edn\/46-the-supreme-secret-vol-essays-on-the-gita-1950-edn","title":{"rendered":"-46_The Supreme Secret.htm"},"content":{"rendered":"
\n\n\n
\n

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

\n <\/p>\n

\n
\n
\nTHE SUPREME SECRET * <\/font><\/b>
\n<\/span><\/p>\n

\n <\/p>\n

\n
\nT<\/font>HE ESSENCE
\n<\/font>of the teaching and the Yoga has thus been given to
\nthe disciple on die field of his work and battle and the divine Teacher
\nnow proceeds to apply it to his action, but in a way that makes it
\napplicable to all action. Attached to a crucial example, spoken to
\nthe protagonist of Kurukshetra, the words bear a much wider significance and are a universal rule for all who are ready to ascend above
\nthe ordinary mentality and to live and act in the highest spiritual
\nconsciousness. To break out of ego and personal mind and see everything in the wideness of the self and spirit, to know God and adore
\nhim in his integral truth and in all his aspects, to surrender all oneself
\nto the transcendent Soul of nature and existence, to possess and be
\npossessed by the divine consciousness, to be one with the One in
\nuniversality of love and delight and will and knowledge, one in him
\nwith all beings, to do works as an adoration and a sacrifice on the
\ndivine foundation of a world in which all is God and in the divine
\nstatus of a liberated spirit, is the sense of the Gita’s Yoga. It is a
\ntransition from the apparent to the supreme spiritual and real truth
\nof our being, and one enters into it by putting off the many limitations
\nof the separative consciousness and the mind’s attachment to the
\npassion and unrest and ignorance, the lesser light and knowledge,
\nthe sin and virtue, the dual law and standard of the lower nature.
\nTherefore, says the Teacher, "devoting all thyself to Me, giving up
\nin thy conscious mind all thy actions into Me, resorting to Yoga of
\nthe will and intelligence be always one in heart and consciousness
\nwith Me. If thou art that at all times, then by my grace thou shalt
\npass safe through all difficult and perilous passages; but if from egoism
\nthou hear not, thou shalt tall into perdition. Vain is this thy resolve,
\nthat in thy egoism thou thinkest, saying ‘I will not fight’; thy nature
\nshall appoint thee to thy work. What from delusion thou desirest
\nnot to do, that helplessly thou shalt do bound by thy own work <\/font>
\n<\/span><\/p>\n

\n <\/p>\n

\n
\n* Gita, XVIII, 57-66, 73. <\/font><\/p>\n

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

\n
\nPage-481<\/font><\/span><\/p>\n

\n

\n
\nborn of thy swabhava. The Lord is stationed in the heart of all existences, 0 Arjuna, and turns them all round and round mounted
\non a machine by his Maya. In him take refuge in every way of thy
\nbeing and by his grace thou shalt come to the supreme peace and the
\neternal status." <\/font><\/p>\n

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

\n
\nThese are lines that carry in them the innermost heart of this
\nYoga and lead to its crowning experience and we must understand
\nthem in their innermost spirit and in the whole vastness of that high
\nsummit of experience. The words express the most complete, intimate
\nand living relation possible between God and man; they are instinct
\nwith the concentrated force of religious feeling that springs from the
\nhuman being’s absolute adoration, his upward surrender of his whole
\nexistence, his unreserved and perfect self-giving to the transcendent
\nand universal Divinity from whom he comes and in whom he lives.
\nThis stress of feeling is in entire consonance with the high and enduring place that the Gita assigns to bhakti, to the love of God, to
\nthe adoration of the Highest, as the inmost spirit and motive of the
\nsupreme action and the crown and core of the supreme knowledge.
\nThe phrases used and the spiritual emotion with which they vibrate
\nseem to give the most intense prominence possible and an utmost
\nimportance to the personal truth and presence of the Godhead. It is
\nno abstract Absolute of the philosopher, no indifferent impersonal
\nPresence or ineffable Silence intolerant of all relations to whom this
\ncomplete surrender of all our works can be made and this closeness
\nand intimacy of oneness with him in all the parts of our conscious
\nexistence imposed as the condition and law of our perfection or of
\nwhom this divine intervention and protection and deliverance are
\nthe promise. It is a Master of our works, a Friend and Lover of our
\nsoul, an intimate Spirit of our life, an indwelling and overdwelling
\nLord of all our personal and impersonal self and nature who alone
\ncan utter to us this near and moving message. And yet this is not
\nthe common relation established by the religions between man living
\nin his sattwic or other ego-mind and some personal form and aspect
\nof the Deity, ista-deva,<\/i> constructed by that mind or offered to it to
\nsatisfy its limited ideal, aspiration or desire. That is the ordinary sense
\nand actual character of the normal mental being’s religious devotion; but here there is something wider that passes beyond the mind and
\nits limits and its dharmas. It is something deeper than the mind that <\/font><\/p>\n

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

\n
\nPage-482<\/font><\/span><\/p>\n

\n

\n
\noffers and something greater than the Ishta-deva that receives the
\nsurrender. <\/font><\/p>\n

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

\n
\nThat which surrenders here is the Jiva, the essential soul, the
\noriginal central and spiritual being of man, the individual Purusha.
\nIt is the Jiva delivered from the limiting and ignorant ego-sense who
\nknows himself not as a separate personality but as an eternal portion
\nand power and soul-becoming of the Divine, amśa sanātana,<\/i> the Jiva
\nreleased and uplifted by the passing away of ignorance and established in the light and freedom of his own true and supreme
\nnature which is one with that of the Eternal. It is this central spiritual
\nbeing in us who thus enters into a perfect and closely real relation
\nof delight and union with the origin and continent and governing
\nSelf and Power of our existence. And he who receives our surrender
\nis no limited Deity but the Purushottama, the one eternal Godhead,
\nthe one supreme Soul of all that is and of all Nature, the original
\ntranscendent Spirit of existence. An immutable impersonal self-existence is his first obvious spiritual self-presentation to the experience
\nof our liberated knowledge, the first sign of his presence, the first
\ntouch and impression of his substance. A universal and transcendent
\ninfinite Person or Purusha is the mysterious hidden secret of his very
\nbeing, unthinkable in form of mind, acintya-rūpa,<\/i> but very near and
\npresent to the powers of our consciousness, emotion, will and knowledge when they are lifted out of themselves, out of their blind and
\npetty forms into a luminous spiritual, an immeasurable supramental
\nAnanda and power and gnosis. It is He, ineffable Absolute but also
\nFriend and Lord and Enlightener and Lover, who is the object of
\nthis most complete devotion and approach and this most intimate
\ninner becoming and surrender. This union, this relation is a thing
\nlifted beyond the forms and laws of the limiting mind, too high for
\nall these inferior dharmas; it is a truth of our self and spirit. And
\nyet or rather therefore, because it is the truth of our self and spirit,
\nthe truth of its oneness with that Spirit from which all comes and
\nby it and as its derivations and suggestions all exists and travails, it
\nis not a negation but a fulfilment of all that mind and life point to
\nand bear in them as their secret and unaccomplished significance.
\nThus it is not by a nirvana, an exclusion and negating extinction of
\nall that we are here, but by a nirvana, an exclusion and negating extinction of ignorance and ego and a consequent ineffable fulfilment <\/font><\/p>\n

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

\n
\nPage-483<\/font><\/span><\/p>\n

\n

\n
\nof our knowledge and will and heart’s aspiration, an uplifted and
\nlimitless living of them in the Divine, in the Eternal, nivasisyasi
\nmayyeva,<\/i> a transfigurement and transference of all our consciousness to a greater inner status that there comes this supreme perfection
\nand release in the spirit. <\/font><\/p>\n

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

\n
\nThe crux of the spiritual problem, the character of this transition
\nof which it is so difficult for the normal mind of man to get a true
\napprehension, turns altogether upon the capital distinction between
\nthe ignorant life of the ego in the lower nature and the large and
\nluminous existence of the liberated Jiva in his own true spiritual
\nnature. The renunciation of the first must be complete, the transition
\nto the second absolute. This is the distinction on which the Gita .
\ndwells here with all possible emphasis. On the one side is this
\npoor trepidant braggart egoistic condition of consciousness, ahamkrta bhāva,<\/i> the crippling narrowness of this little helpless separative personality according to whose viewpoint we ordinarily think and act,
\nfeel and respond to the touches of existence. On the other are the
\nvast spiritual reaches of immortal fullness, bliss and knowledge into
\nwhich we are admitted through union with the divine Being, of
\nwhom we are then a manifestation and expression in the eternal light
\nand no longer a disguise in the darkness of the ego-nature. It is the
\ncompleteness of this union which is indicated by the Gita’s satatam
\nmaccittah.<\/i> The life of the ego is founded on a construction of the
\napparent mental, vital and physical truth of existence, on a nexus
\nof pragmatic relations between the individual soul and Nature, on
\nan intellectual, emotional and sensational interpretation of things
\nused by the little limited I in us to maintain and satisfy the ideas and
\ndesires of its bounded separate personality amid the vast action of the
\nuniverse. All our dharmas, all the ordinary standards by which we
\ndetermine our view of things and our knowledge and our action,
\nproceed upon this narrow and limiting basis, and to follow them even
\nin the widest wheelings round our ego centre does not carry us out of
\nthis petty circle. It is a circle in which the soul is a contented or
\nstruggling prisoner, for ever subject to the mixed compulsions of Nature. <\/font><\/p>\n

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

\n
\nFor Purusha veils himself in this round, veils his divine and immortal being in ignorance and is subject to the law of an insistent
\nlimiting Prakriti. That law is the compelling rule of the three gunas.
\nIt is a triple stair that stumbles upward towards the divine light but <\/font><\/p>\n

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

\n
\nPage-484<\/font><\/span><\/p>\n

\n

\n
\ncannot reach it. At its base is the law or dharma of inertia: the
\ntamasic man inertly obeys in a customary mechanical action the suggestions and impulses, the round of will of his material and his half-intellectualised vital and sensational nature. In the middle intervenes
\nthe kinetic law or dharma; the rajasic man, vital, dynamic, active,
\nattempts to impose himself on his world and environment, but only
\nincreases the wounding weight and tyrant yoke of his turbulent
\npassions, desires and egoisms, the burden of his restless self-will, the
\nyoke of his rajasic nature. At the top presses down upon life the
\nharmonic regulative law or dharma; the sattwic man attempts to erect
\nand follow his limited personal standards of reasoning knowledge,
\nenlightened utility or mechanised virtue, his religions and philosophies and ethical formulas, mental systems and constructions, fixed
\nchannels of idea and conduct which do not agree with the totality
\nof the meaning of life and are constantly being broken in the movement of the wider universal purpose. The dharma of the sattwic man
\nis the highest in the circle of the gunas; but that too is a limited view
\nand a dwarfed standard. Its imperfect indications lead to a petty and
\nrelative perfection; temporarily satisfying to the enlightened personal
\nego, it is not founded either on the whole truth of the self or on the
\nwhole truth of Nature. <\/font><\/p>\n

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

\n
\nAnd in fact the actual life of man is not at any time one of these
\nthings alone, neither a mechanical routine execution of first crude
\nlaw of Nature, nor the struggle of a kinetic soul of action, nor a
\nvictorious emergence of conscious light and reason and good and
\nknowledge. There is a mixture of all these dharmas out of which
\nour will and intelligence make a more or less arbitrary construction to
\nbe realised as best it can, but never in fact realised except by compromise with other compelling things in the universal Prakriti. The
\nsattwic ideals of our enlightened will and reason are either themselves
\ncompromises, at best progressive compromises, subject to a constant
\nimperfection and flux of change, or, if absolute in their character,
\nthey can be followed only as a counsel of perfection ignored for the
\nmost part in practice or successful only as a partial influence. And if
\nsometimes we imagine we have completely realised them, it is because we ignore in ourselves the subconscious or half-conscious mixture of other powers and motives that are usually as much or more
\nthan our ideals the real force in our action. That self-ignorance constitutes the whole vanity of human reason and self-righteousness; it <\/font><\/p>\n

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

\n
\nPage-485<\/font><\/span><\/p>\n

\n

\n
\nis the dark secret lining behind the spotless white outsides of human
\nsainthood and alone makes possible the specious egoisms of knowledge and virtue. The best human knowledge is a half knowledge
\nand the highest human virtue a thing of mixed quality and, even
\nwhen most sincerely absolute in standard, sufficiently relative in
\npractice. As a general law of living the absolute sattwic ideals cannot prevail in conduct; indispensable as a power for the betterment
\nand raising of personal aspiration and conduct, their insistence modifies life but cannot wholly change it, and their perfect fulfilment
\nimages itself only in a dream of the future or a world of heavenly
\nnature free from the mixed strain of our terrestrial existence. It
\ncannot be otherwise because neither the nature of this world nor the
\nnature of man is or can be one single piece made of the pure stuff
\nof sattwa. <\/font><\/p>\n

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

\n
\nThe first door of escape we see out of this limitation of our possibilities, out of this confused mixture of dharmas is in a certain high
\ntrend towards impersonality, a movement inwards towards something
\nlarge and universal and calm and free and right and pure, hidden
\nnow by the limiting mind of ego. The difficulty is that while we can
\nfeel a positive release into this impersonality in moments of the quiet
\nand silence of our being, an impersonal activity is by no means so
\neasy to realise. The pursuit of an impersonal truth or an impersonal
\nwill in our conduct is vitiated so long as we live at all in our normal
\nmind by that which is natural and inevitable to that mind, the law
\nof our personality, the subtle urge of our vital nature, the colour of
\nego. The pursuit of impersonal truth is turned by these influences
\ninto an unsuspected cloak for a system of intellectual preferences supported by our mind’s limiting insistence; the pursuit of a disinterested
\nimpersonal action is converted into a greater authority and apparent
\nhigh sanction for our personal will’s interested selections and blind
\narbitrary persistences. On the other hand, an absolute impersonality
\nwould seem to impose an equally absolute quietism, and this would
\nmean that all action is bound to the machinery of the ego and the
\nthree gunas and to recede from life and its works the only way out
\nof the circle. This impersonal silence however is not the last word of
\nwisdom in the matter, because it is not the only way and crown or
\nnot all the way and the last crown of self-realisation open to our
\nendeavour. There is a mightier fuller more positive spiritual experience in which the circle of our egoistic personality and the round <\/font><\/p>\n

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

\n
\nPage-486<\/font><\/span><\/p>\n

\n

\n
\nof the mind’s limitations vanish in the unwalled infinity of a greatest
\nself and spirit and yet life and its works not only remain still acceptable and possible but reach up and out to their widest spiritual
\ncompleteness and assume a grand ascending significance. <\/font><\/p>\n

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

\n
\nThere have been different gradations in this movement to bridge
\nthe gulf between an absolute impersonality and the dynamic possibilities of our nature. The thought and practice of the Mahayana
\napproached this difficult reconciliation through the experience of a
\ndeep desirelessness and a large dissolving freedom from mental and
\nvital attachment and sanskaras and on the positive side a universal
\naltruism, a fathomless compassion for the world and its creatures
\nwhich became, as it were, the flood and outpouring of the high
\nNirvanic state on life and action. That reconciliation was equally the
\nsense of yet another spiritual experience, more conscious of a world
\nsignificance, more profound, kindling, richly comprehensive on the
\nside of action, a step nearer to the thought of the Gita: this experience we find or can at least read behind the utterances of the Taoist
\nthinkers. There there seems to be an impersonal ineffable Eternal
\nwho is spirit and at the same time the one life of the universe: it
\nsupports and flows impartially in all things, samam brahma;<\/i> it is a
\nOne that is nothing, Asat, because other than all that we perceive and
\nyet the totality of all these existences. The blind personality that forms
\nlike foam on this Infinite, the mobile ego with its attachments and
\nrepulsions, its likings and dislikings, its fixed mental distinctions,
\nis an effective image that veils and deforms to us the one reality,
\nTao, the supreme All and Nothing. That can be touched only by
\nlosing personality and its little structural forms in the unseizable universal and eternal Presence and, this once achieved, we live in that
\na real life and have another greater consciousness which makes us
\npenetrate all things, ourselves penetrable to all eternal influences.
\nHere, as in the Gita, the highest way would seem to be a complete
\nopeness and self-surrender to the Eternal. "Your body is not your
\nown," says the Taoist thinker, "it is the delegated image of God: your life is not your own, it is the delegated harmony of God: your
\nindividuality is not your own, it is the delegated adaptability of God."
\nAnd here too a vast perfection and liberated action are the dynamic
\nresult of the soul’s surrender. The works of ego personality are
\na separative running counter to the bias of universal nature. This
\nfalse movement must be replaced by a wise and still passivity in the <\/font><\/p>\n

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

\n
\nPage-487<\/font><\/span><\/p>\n

\n

\n
\nhands of the universal and eternal Power, a passivity that makes
\nus adaptable to the infinite action, in harmony with its truth, plastic
\nto the shaping breath of the Spirit. The man who has this harmony
\nmay be motionless within and absorbed in silence, but his Self will
\nappear free from disguises, the divine Influence will be at work in
\nhim and while he abides in tranquillity and an inward inaction,
\nnaiskarmya,<\/i> yet he will act with an irresistible power and myriads of
\nthings and beings will move and gather under his influence. The
\nimpersonal force of the Self takes up his works, movements no longer
\ndeformed by ego, and sovereignly acts through him for the keeping
\ntogether and control of the world and its peoples, loka-samgrahārthāya.<\/i> <\/font><\/p>\n

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

\n
\nThere is little difference between these experiences and the first
\nimpersonal activity inculcated by the Gita. The Gita also demands
\nof us renunciation of desire, attachment and ego, transcendence of
\nthe lower nature and the breaking up of our personality and its
\nlittle formations. The Gita also demands of us to live in the Self
\nand Spirit, to see the Self and Spirit in all and all in the Self and
\nSpirit and all as the Self and Spirit. It demands of us like the Taoist
\nthinker to renounce our natural personality and its works into the
\nSelf, the Spirit, the Eternal, the Brahman, ātmani sannyasya, brahmani.<\/i> And there is this coincidence because that is always man’s
\nhighest and freest possible experience of quietistic inner largeness
\nand silence reconciled with an outer dynamic active living, the two
\nco-existent or fused together in the impersonal infinite reality and
\nillimitable action of the one immortal Power and sole eternal Existence. But the Gita adds a phrase of immense import that alters
\neverything, ātmani atho mayi.<\/i> The demand is to see all things in the
\nself and then in "Me" the Ishwara, to renounce all action into the
\nSelf, Spirit, Brahman and thence into the supreme Person, the Purushottama. There is here a still greater and profounder complex of
\nspiritual experience, a larger transmutation of the significance of
\nhuman life, a more mystic and heart-felt sweep of the return of the
\nstream to the ocean, the restoration of personal works and the cosmic
\naction to the Eternal Worker. The stress on pure impersonality has
\nthis difficulty and incompleteness for us that it reduces the inner
\nperson, the spiritual individual, that persistent miracle of our inmost
\nbeing, to a temporary, illusive and mutable formation in the Infinite.
\nThe Infinite alone exists and except in a passing play has no true <\/font><\/p>\n

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

\n
\nPage-488<\/font><\/span><\/p>\n

\n

\n
\nregard on the soul of the living creature. There can be no real and
\npermanent relation between the soul in man and the Eternal, if that
\nsoul is even as the always renewable body no more than a transient
\nphenomenon in the Infinite. <\/font><\/p>\n

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

\n
\nIt is true that the ego and its limited personality are even such a
\ntemporary and mutable formation of Nature and therefore it must
\nbe broken and we must feel ourselves one with all and infinite. But
\nthe ego is not the real person; when it has been dissolved there still remains the spiritual individual, there is still the eternal Jiva. The ego
\nlimitation disappears and the soul lives in a profound unity with
\nthe One and feels its universal unity with all things. And yet it is
\nStill our own soul that enjoys this expanse and oneness. The universal action, even when it is felt as the action of one and the same
\nenergy in all, even when it is experienced as the initiation and movement of the Ishwara, still takes different forms in different souls of
\nmen, amśah sanātanah,<\/i> and a different turn in their nature. The
\nlight of spiritual knowledge, the manifold universal Shakti, the
\neternal delight of being stream into us and around us, concentrate in
\nthe soul and flow out on the surrounding world from each as from
\na centre of living spiritual consciousness whose circumference is
\nlost in the infinite. More, the spiritual individual remains as a little
\nuniverse of divine existence at once independent and inseparable
\nfrom the whole infinite universe of the divine self-manifestation of
\nwhich we see a petty portion around us. A portion of the Transcendent, creative, he creates his own world around him even while he
\nretains this cosmic consciousness in which are all others. If it be
\nobjected that this is an illusion which must disappear when he retreats into the transcendent Absolute, there is after all no very certain certainty in that matter. For it is still the soul in man that is
\nthe enjoyer of this release, as it was the living spiritual centre of the
\ndivine action and manifestation; there is something more than the
\nmere self-breaking of an illusory shell of individuality in the Infinite.
\nThis mystery of our existence signifies that what we are is not only
\na temporary name and form of the One, but as we may say, a soul
\nand spirit of the Divine Oneness. Our spiritual individuality of which
\nthe ego is only a misleading shadow and projection in the ignorance
\nhas or is a truth that persist beyond the ignorance; there is something
\nof us that dwells for ever in the supreme nature of the Purushottama,
\nnivasisyasi mayi.<\/i> This is the profound comprehensiveness of the teaching <\/font><\/p>\n

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

\n
\nPage-489<\/font><\/span><\/p>\n

\n

\n
\nof the Gita that while it recognses the truth of the universalised
\nimpersonality into which we enter by the extinction of ego, brahmanirvāna,\u2014tor<\/i> indeed without it there can be no liberation or at least
\nno absolute release,\u2014it recognises too the persistent spiritual truth of
\nour personality as a factor of the highest experience. Not this natural
\nbut that divine and central being in us is the eternal Jiva. It is the
\nIshwara, Vasudeva who is all things, that takes up our mind and life
\nand body for the enjoyment of the lower Prakriti; it is the supreme
\nPrakriti, the original spiritual nature of the supreme Purusha that
\nholds together the universe and appears in it as the Jiva. This Jiva
\nthen is a portion of the Purushottama’s original divine spiritual being,
\na living power of the living Eternal. He is not merely a temporary
\nform of lower Nature, but an eternal portion of the Highest in his
\nsupreme Prakriti, an eternal conscious ray of the divine existence and
\nas everlasting as that supernal Prakriti. One side of the highest
\nperfection and status of our liberated consciousness must then be to
\nassume the true place of the Jiva in a supreme spiritual Nature, there
\nto dwell in the glory of the supreme Purusha and there to have the joy
\nof eternal spiritual oneness. <\/font><\/p>\n

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

\n
\nThis mystery of our being implies necessarily a similar supreme
\nmystery of the being of the Purushottama, rahasyam uttamam.<\/i> It is
\nnot an exclusive impersonality of the Absolute that is the highest secret. This highest secret is the miracle of a supreme Person and apparent vast Impersonal that are one, an immutable transcendent Self of
\nall things and a Spirit that manifests itself here at the very foundation
\nof cosmos as an infinite and multiple personality acting everywhere,\u2014
\na Self and Spirit revealed to our last, closest, profoundest experience
\nas an illimitable Being who accepts us and takes us to him, not into
\na blank of featureless existence, but most positively, deeply, wonderfully into all Himself and in all the ways of his and our conscious
\nexistence. This highest experience and this largest way of seeing open
\na profound, moving and endless significance to our parts of nature,
\nour knowledge, will, heart’s love and adoration, which is lost or diminished if we put an exclusive stress on the impersonal, because
\nthat stress suppresses or minimises or does not allow of the intensest
\nfulfilment of movements and powers that are a portion of our deepest
\nnature, intensities and luminosities that are attached to the closest
\nessential fibres of our self-experience. It is not the austerity of knowledge alone that can help us; there is room and infinite room for the <\/font>
\n<\/span><\/p>\n

\n
\nPage-490<\/font><\/span><\/p>\n

\n

\n
\nheart’s love and aspiration illumined and uplifted by knowledge, a
\nmore mystically clear, a greater calmly passionate knowledge. It is by
\nthe perpetual unified closeness of our heart-consciousness, mind-consciousness, all-consciousness, satatam maccittah,<\/i> that we get the widest, the deepest, the most integral experience of our oneness with
\nthe Eternal. A nearest oneness in all the being, profoundly individual in a divine passion even in the midst of universality, even at
\nthe top of transcendence is here enjoined on the human soul as its
\nway to reach the Highest and its way to possess the perfection and
\nthe divine consciousness to which it is called by its nature as a spirit.
\nThe intelligence and will have to turn the whole existence in all its
\nparts to the Ishwara, to the divine Self and Master of that whole
\nexistence, buddhi-yogam upāśritya.<\/i> The heart has to cast all other
\nemotion into the delight of oneness with him and love him in all
\ncreatures. The sense spiritualised has to see and hear and feel him
\neverywhere. The life has to be utterly his life in the Jiva. All the
\nactions have to proceed from his sole power and sole initiation in
\nthe will, knowledge, organs of action, senses, vital parts, body. This
\nway is deeply impersonal because the separateness of ego is abolished
\nfor the Soul universalised and restored to transcendence. And yet it
\nis intimately personal because it soars to a transcendent passion and
\npower of indwelling and oneness. A featureless extinction may be a
\nrigorous demand of the mind’s logic of self-annulment, it is not the
\nlast word of the supreme mystery, rahasyam uttamam.<\/i> <\/font><\/p>\n

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

\n
\nThe refusal of Arjuna to persevere in his divinely appointed work
\nproceed from the ego sense in him, ahamkāra.<\/i> Behind it was a mixture and confusion and tangled error of ideas and impulsions of the
\nsattwic, rajasic, tamasic ego, the vital nature’s fear of sin and its personal consequences, the heart’s recoil from individual grief and
\nsuffering, the clouded reason’s covering of egoistic impulses by Self-deceptive specious pleas of right and virtue, our nature’s ignorant
\nshrinking from the ways of God because they seem other than the
\nways of man and impose things terrible and unpleasant on his nervous and emotional parts and his intelligence. The spiritual consequences will be infinitely worse now than before, now that a higher
\ntruth and a greater way and spirit of action have been revealed to him,
\nif yet persisting in his egoism he perseveres in a vain and impossible
\nrefusal. For it is a vain resolution, a futile recoil, since it springs only
\nfrom a temporary failure of strength, a strong but passing deviation. <\/font>
\n<\/span><\/p>\n

\n
\nPage-491<\/font><\/span><\/p>\n

\n

\nfrom the principle of energy of his inmost character and is not the
\ntrue will and way of his nature. If now he casts down his arms, he
\nwill yet be compelled by that nature to resume them when he sees
\nthe battle and slaughter go on without him, his abstention a defeat of
\nall for which he has lived, the cause for whose service he was born
\nweakened and bewildered by the absence or inactivity of its protagonist, vanquished and afflicted by the cynical and unscrupulous
\nstrength of the champions of a self-regarding unrighteousness and
\ninjustice. And in this return there will be no spiritual virtue. It was
\na confusion of the ideas and feelings of the ego mind that impelled
\nhis refusal; it will be his nature working through a restoration of the
\ncharacteristic ideas and feelings of the ego mind that will compel
\nhim to annul his refusal. But whatever the direction, this continued
\nsubjection to the ego will mean a worse, a more fatal spiritual refusal,
\na perdition, vinasti;<\/i> for it will be a definite falling away from a
\ngreater truth of his being than that which he has followed in the
\nignorance of the lower nature. He has been admitted to a higher
\nconsciousness, a new self-realisation, he has been shown the possibility of a divine instead of an egoistic action; the gates have been
\nopened before him of a divine and spiritual in place of a merely intellectual, emotional, sensuous and vital life. He is called to be no
\nlonger a great blind instrument, but a conscious soul and an enlightened power and vessel of the Godhead. <\/font><\/p>\n

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

\n
\nFor there is this possibility within us: there is open to us even at
\nour human highest this consummation and transcendence. The ordinary mind and life of man is a half-enlightened and mostly an
\nignorant development and a partial uncompleted manifestation o\u00a3
\nsomething concealed within him. There is a godhead there concealed
\nfrom himself, subliminal to his consciousness, immobilised behind the
\nobscure veil of a working that is not wholly his own and the secret
\nof which he has not yet mastered. He finds himself in the world
\nthinking and willing and feeling and acting and he takes himself
\ninstinctively or intellectually conceives of himself or at least conducts
\nhis life as a separate self-existent being who has the freedom of his
\nthought and will and feeling and action. He bears the burden of his
\nsin and error and suffering and takes the responsibility and merit o\u00a3
\nhis knowledge and virtue; he claims the right to satisfy his sattwic,
\nrajasic or tamasic ego and arrogates the power to shape his own destiny
\nand to turn the world to his own uses. It is this idea of himself through <\/font>
\n<\/span><\/p>\n

\n
\nPage-492<\/font><\/span><\/p>\n

\n

\n
\nwhich Nature works in him, and she deals with him according to his
\nown conception, but fulfils all the time the will of the greater Spirit
\nwithin her. The error of this self-view of man is like most of his errors
\nthe distortion of a truth, a distortion that creates a whole system o\u00a3
\nerroneous and yet effective values. What is true of his spirit he attributes to his ego-personality and gives it a false application, a false form
\nand a mass of ignorant consequences. The ignorance lies in this fundamental deficiency of his surface consciousness that he identifies
\nhimself only with the outward mechanical part of him which is a
\nconvenience of Nature and with so much only of the soul as reflects
\nand is reflected in these workings. He misses the greater inner spirit
\nwithin which gives to all his mind and life and creation and action
\nan unfulfilled promise and a hidden significance. A universal Nature
\nhere obeys the power of the Spirit who is the master of the universe,
\nshapes each creature and determines its action according to the law
\nof its own nature, Swabhava, shapes man too and determines his
\naction according to the general law of nature of his kind, the law o\u00a3
\na mental being enmeshed and ignorant in the life and body, shapes
\ntoo each man and determines his individual action according to the
\nlaw of his own distinct type and the variations of his own original
\nswabhava. It is this universal Nature that forms and directs the mechanical workings of the body and the instinctive operations of our
\nvital and nervous parts; and there our subjection to her is very obvious.
\nAnd she has formed and directs the action too, hardly less mechanical
\nas things now are, of our sense-mind and will and intelligence. Only,
\nwhile in the animal the mind workings are a wholly mechanical
\nobedience to Prakriti, man has this distinction that he embodies a
\nconscious development in which the soul more actively participates,
\nand that gives to his outward mentality the sense, useful to him,
\nindispensable, but very largely a misleading sense, of a certain freedom and increasing mastery of his instrumental nature. And it is
\nespecially misleading because it blinds him to the hard fact of his
\nbondage and his false idea of freedom prevents him from finding a
\ntrue liberty and lordship. For the freedom and mastery of man over his
\nnature are hardly even real and cannot be complete until he becomes
\naware of the Divinity within him and is in possession of his own
\nreal self and spirit other than the ego, ātmavān.<\/i> It is that which
\nNature is labouring to express in mind and life and body; it is that
\nwhich imposes on her this or that law of being and working, <\/font>
\n<\/span><\/p>\n

\n
\nPage-493<\/font><\/span><\/p>\n

\n

\nSwabhava; it is that which shapes the outward destiny and the evolution of the soul within us. It is therefore only when he is in possession
\nof his real self and spirit that his nature can become a conscious
\ninstrument and enlightened power of the godhead. <\/font><\/p>\n

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

\n
\nFor then, when we enter into that inmost self of our existence, we
\ncome to know that in us and in all is the one Spirit and Godhead
\nwhom all Nature serves and manifests and we ourselves are soul of
\nthis soul, spirit of this spirit, our body his delegated image, our life
\na movement of the rhythm of his life, our mind a sheath of his consciousness, our senses his instruments, our emotions and sensations
\nthe seekings of his delight of being, our actions a means of his purpose, our freedom only a shadow, suggestion or glimpse while we are
\nignorant, but when we know him and ourselves a prolongation and
\neffective channel of his immortal freedom. Our masteries are a reflection of his power at work, our best knowledge a partial light of his
\nknowledge, the highest most potent will of our spirit a projection
\nand delegation of the will of this Spirit in all things who is the Master
\nand Soul of the universe. It is the Lord seated in the heart of every
\ncreature who has been turning us in all our inner and outer action
\nduring the ignorance as if mounted on a machine on the wheel of
\nthis Maya of the lower Nature. And whether obscure in the ignorance or luminous in the knowledge, it is for him in us and him in the
\nworld that we have our existence. To live consciously and integrally
\nin this knowledge and this truth is to escape from ego and break out
\nof Maya. All other highest dharmas are only a preparation for this
\nDharma, and all Yoga is only a means by which we can come first
\nto some kind of union and finally, if we have the full light, to an
\nintegral union with the Master and supreme Soul and Self of our
\nexistence. The greatest Yoga is to take refuge from all the perplexities and difficulties of our nature with this indwelling Lord of all
\nNature, to turn to him with our whole being, with the life and body
\nand sense and mind and heart and understanding, with our whole
\ndedicated knowledge and will and action, sarva-bhāvena,<\/i> in every
\nway of our conscious self and our instrumental nature. And when
\nwe can at all times and entirely do this, then the divine Light and
\nLove and Power takes hold of us, fills both self and instruments and
\nleads us safe through all the doubts and difficulties and perplexities
\nand perils that beset our soul and our life, leads us to a supreme peace <\/font>
\n<\/span><\/p>\n

\n
\nPage-494<\/font><\/span><\/p>\n

\n

\nand the spiritual freedom of our immortal and eternal status,
\nparām<\/i> śāntim, sthānam śāsvatam.<\/i> <\/font><\/span><\/p>\n

\n
\nFor after giving out all the laws, the dharmas, and the deepest
\nessence of its Yoga, after saying that beyond all the first secrets revealed to the mind of man by the transforming light of spiritual
\nknowledge, gūhyāt,<\/i> this is a still deeper more secret truth, gūhyataram,<\/i> the Gita, suddenly declares that there is yet a supreme word
\nthat it has to speak, paramam vacah,<\/i> and a most secret truth of all,
\nsarva-gūhyatamam.<\/i> This secret of secrets the Teacher will tell to
\nArjuna as his highest good because he is the chosen and beloved soul,
\nīsta.<\/i> For evidently, as had already been declared by the Upanishad,
\nit is only the rare soul chosen by the Spirit for the revelation of his
\nvery body, tanum svām,<\/i> who can be admitted to this mystery, because
\nhe alone is near enough in heart and mind and life to the Godhead
\nto respond truly to it in all his being and to make it a living practice.
\nThe last, the closing supreme word of the Gita expressing the highest mystery is spoken in two brief, direct and simple slokas and these
\nare left without farther comment or enlargement to sink into the mind
\nand reveal their own fullness of meaning in the soul’s experience.
\nFor it is alone this inner incessantly extending experience that can
\nmake evident the infinite deal of meaning with which are for ever
\npregnant these words in themselves apparently so slight and simple.
\nAnd we feel, as they are being uttered, that it was this for which the
\nsoul of the disciple was being prepared all the time and the rest was
\nonly an enlightening and enabling discipline and doctrine. Thus runs
\nthis secret of secrets, the highest most direct message of the Ishwara.
\n"Become my-minded, my lover and adorer, a sacrificer to Me, bow
\nthyself to Me, to Me thou shalt come, this is my pledge and promise
\nto thee, for dear art thou to Me. Abandon all dharmas and take refuge
\nin Me alone. I will deliver thee from all sin and evil, do not grieve." <\/font><\/p>\n

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

\n
\nThe Gita throughout has been insisting on a great and well-built
\ndiscipline of Yoga, a large and clearly traced philosophical system,
\non the Swabhava and the Swadharma, on the sattwic law of life as
\nleading out of itself by a self-exceeding exaltation to a free spiritual
\ndharma of immortal existence utterly wide in its spaces and high-lifted
\nbeyond the limitation of even this highest guna, on many rules and
\nmeans and injunctions and conditions of perfection, and now suddenly it seems to break out of its own structure and says to the human <\/font>
\n<\/span><\/p>\n

\n
\nPage-495<\/font><\/span><\/p>\n

\n

\nsoul, "Abandon all dharmas, give thyself to the Divine alone, to the
\nsupreme Godhead above and around and within thee: that is all that
\nthou needest, that is the truest and greatest way, that is the real
\ndeliverance." The Master of the worlds in the form of the divine
\nCharioteer and Teacher of Kurukshetra has revealed to man the
\nmagnificent realities of God and Self and Spirit and the nature of
\nthe complex world and the relation of man’s mind and life and heart
\nand senses to the Spirit and the victorious means by which through
\nhis own spiritual self-discipline and effort he can rise out of mortality
\ninto immortality and out of his limited mental into his infinite
\nspiritual existence. And now speaking as the Spirit and Godhead in
\nman and in all things he says to him, "All this personal effort and
\nself-discipline will not in the end he needed, all following and limitation of rule and dharma can at last be thrown away as hampering
\nencumbrances if thou canst make a complete surrender to Me, depend
\nalone on the Spirit and Godhead within thee and all things and trust
\nto his sole guidance. Turn all thy mind to Me and fill it with the
\nthought of Me and my presence. Turn all thy heart to Me, make thy
\nevery action, whatever it be, a sacrifice and offering to Me. That
\ndone, leave Me to do my will with thy life and soul and action; do
\nnot be grieved or perplexed by my dealings with thy mind and heart
\nand life and works or troubled because they do not seem to follow
\nthe laws and dharmas man imposes on himself to guide his limited
\nwill and intelligence. My ways are the ways of a perfect and intelligence. My ways are the ways of a perfect wisdom and power and love
\nthat knows all things and combines all its movements in view of a
\nperfect eventual result; for it is refining and weaving together the
\nmany threads of an integral perfection. I am here with thee in thy
\nchariot of battle revealed as the Master of existence within and without thee and I repeat the absolute assurance, the infallible promise
\nthat I will lead thee to myself through and beyond all sorrow and evil.
\nWhatever difficulties and perplexities arise, be sure of this that I am
\nleading thee to a complete divine life in the universal and an immortal existence in the transcendent Spirit." <\/font><\/p>\n

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

\n
\nThe secret thing, gūhyam,<\/i> that all deep spiritual knowledge reveals
\nto us, mirrored in various teachings and justified in the soul’s experience, is for the Gita the secret of the spiritual self hidden within
\nus of which mind and external Nature are only manifestations or
\nfigures. It is the secret of the constant relations between soul and <\/font>
\n<\/span><\/p>\n

\n
\nPage-496<\/font><\/span><\/p>\n

\n

\nNature, Purusha and Prakriti, the secret of an indwelling Godhead
\nwho is the lord of all existence and veiled from us in its forms and
\nmovements. These are the truths taught in many ways by Vedanta
\nand Sankhya and Yoga and synthetised in the earlier chapters of the
\nGita. And amidst all their apparent distinctions they are one truth and
\nall the different ways of Yoga are various means of spiritual self-discipline by which our unquiet mind and blinded life are stilled and
\nturned towards this many-aspected One and the secret truth of self
\nand God made so real to us and intimate that we can either consciously
\nlive and dwell in it or lose our separate selves in the Eternal and no
\nlonger be compelled at all by the mental Ignorance. <\/font><\/p>\n

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

\n
\nThe more secret thing, gūhyatarm,<\/i> developed by the Gita is the
\nprofound reconciling truth of the divine Purushottama, at once self
\nand Purusha, supreme Brahman and a sole, intimate, mysterious,
\nineffable Godhead. That gives to the thought a larger and more deeply
\nunderstanding foundation for an ultimate knowledge and to the
\nspiritual experience a greater and more fully comprehending and
\ncomprehensive Yoga. This deeper mystery is founded on the secret
\nof the supreme spiritual Prakriti and of the Jiva, an eternal portion
\nof the Divine in that eternal and this manifested Nature and of one
\nspirit and essence with him in his immutable self-existence. This profounder knowledge escapes from the elementary distinction of spiritual experience between the Beyond and what is here. For the Transcendent beyond the worlds is at the same time Vasudeva who is all
\nthings in all worlds; he is the Lord standing in the heart of every
\ncreature and the self of all existences and the origin and supernal
\nmeaning of everything that he has put forth in his Prakriti. He is
\nmanifested in his Vibhutis and he is the Spirit in Time who compels
\nthe action of the world and the Sun of all knowledge and the Lover
\nand Beloved of the soul and the Master of all works and sacrifice. The
\nresult of an inmost opening to this deeper, truer, more secret mystery
\nis the Gita’s Yoga of integral knowledge, integral works and integral
\nbhakti. It is the simultaneous experience of spiritual universality and
\na free and perfected spiritual individuality, of an entire union with
\nGod and an entire dwelling in him as at once the frame of the soul’s
\nimmortality and the support and power of our liberated action in the
\nworld and the body. <\/font><\/p>\n

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

\n
\nAnd now there comes the supreme word and most secret thing of
\nall, gūhyatamam,<\/i> that the Spirit and Godhead is. an Infinite tree from <\/font>
\n<\/span><\/p>\n

\n
\nPage-497<\/font><\/span><\/p>\n

\n

\n
\nall dharmas and though he conducts the world according to fixed laws
\nand leads man through his dharmas of ignorance and knowledge, sin
\nand virtue, right and wrong, liking and disliking and indifference,
\npleasure and pain, joy and sorrow and the rejection of these opposites,
\nthrough his physical and vital, intellectual, emotional, ethical and
\nSpiritual forms and rules and standards, yet the Spirit and Godhead
\ntranscends all these things, and if we too can cast away all dependence
\non dharmas, surrender ourselves to this free and eternal Spirit and,
\ntaking care only to keep ourselves absolutely and exclusively open
\nto him, trust to the light and power and delight of the Divine in us
\nand, unafraid and ungrieving, accept only his guidance, then that is
\nthe truest, the greatest release and that brings the absolute and inevitable perfection of our self and nature. This is the way offered to the
\nchosen of the Spirit\u2014to those only in whom he takes the greatest
\ndelight because they are nearest to him and most capable of oneness
\nand of being even as he, freely consenting and concordant with
\nNature in her highest power and movement, universal in soul
\nconsciousness, transcendent in the spirit. <\/font><\/p>\n

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

\n
\nFor a time comes in spiritual development when we become aware
\nthat all our effort and action are only our mental and vital reactions
\nto the silent and secret insistence of a greater Presence in and around
\nus. It is home in on us that all our Yoga, our aspiration and our
\nendeavour are imperfect or narrow forms, because disfigured or at
\nleast limited by the mind’s associations, demands, prejudgments,
\npredilections, mistranslations or half-translations of a vaster truth.
\nOur ideas and experiences and efforts are mental images only of
\ngreatest things which would be done more perfectly, directly, freely,
\nlargely, more in harmony with the universal and eternal will by that
\nPower itself in us if we could only put ourselves passively as instruments in the hands of a supreme and absolute strength and wisdom. That Power is not separate from us; it is our own self one with
\nthe self of all others and at the same time a transcendent Being and
\nan immanent Person. Our existence, our action taken up into this
\ngreatness Existence would be no longer, as it seems to us now, individually our own in a mental separation. It would be the vast
\nmovement of an Infinity and an intimate ineffable Presence; it would
\nbe the constant spontaneity of formation and expression in us of
\nthis deep universal self and this transcendent Spirit. The Gita indicates that in order that that may wholly be, the surrender must be <\/font>
\n<\/span><\/p>\n

\n
\nPage-498<\/font><\/span><\/p>\n

\n

\n
\nwithout reservations; our Yoga, our life, our state of inner being must
\nbe determined freely by this living Infinite, not predetermined by
\nour mind’s insistence on this or that dharma or any dharma. The
\ndivine Master of the Yoga, yogeśvarah krsnah,<\/i> will then himself take
\nup our Yoga and raise us to our utmost possible perfection, not the
\nperfection of any external or mental standard or limiting rule, but vast
\nand comprehensive, to the mind incalculable. It will be a perfection
\ndeveloped by an all-seeing Wisdom according to the whole truth, first
\nindeed of our human swabhava, but afterwards of a greater thing into
\nwhich it will open, a spirit and power illimitable, immortal, free and
\nall-transmuting, the light and splendour of a divine and infinite
\nnature. <\/font><\/p>\n

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

\n
\nAll must be given as material of that transmutation. An omniscient
\nconsciousness will take up our knowledge and our ignorance, our
\ntruth and our error, cast away their forms of insufficiency, sarva-dharmān parityajya,<\/i> and transform all into its infinite light. An
\nalmighty Power will take up our virtue and sin, our right and wrong,
\nour strength and our weakness, cast away their tangled figures, sarva-dharmān parityajya,<\/i> and transform all into its transcendent purity and
\nuniversal good and infallible force. An ineffable Ananda will take up
\nour petty joy and sorrow, our struggling pleasure and pain, cast away
\ntheir discordances and imperfect rhythms, sarva-dharmān parityajya,
\n<\/i>and transform all into its transcendent and universal unimaginable
\ndelight. All that all the Yogas can do will be done and more; but it
\nwill be done in a greater seeing way, with a greater wisdom and truth
\nthan any human teacher, saint or sage can give us. The inner spiritual
\nState to which this supreme Yoga will take us, will be above all that
\nis here and yet comprehensive of all things in this and other worlds,
\nbut with a spiritual transformation of all, without limitation, without
\nbondage, sarva-dharmān parityajya.<\/i> The infinite existence, consciousness and delight of the Godhead in its calm silence and bright boundless activity will be there, will be its essential, fundamental, universal
\nstuff, mould and character. And in that mould of infinity, the Divine
\nmade manifest will overtly dwell, no longer concealed by his Yogamaya, and whenever and as he wills build in us whatever shapes of
\nthe Infinite, translucent forms of knowledge, thought, love, spiritual
\njoy, power and action according to his self-fulfilling will and immortal pleasure. And there will be no binding effect on the free soul
\nand the unaffected nature, no unescapable crystallising into this or <\/font>
\n<\/span><\/p>\n

\n
\nPage-499<\/font><\/span><\/p>\n

\n

\nthat inferior formula. For all the action will be executed by the power
\nof the Spirit in a divine freedom, sarva-dharmān parityajya. An<\/i> unfallen abiding in the transcendent Spirit,
\nparam dhāma,<\/i> will be the
\nfoundation and the assurance of this spiritual state. An intimate
\nunderstanding oneness with universal being and all creatures, released from the evil and suffering of the separative mind but wisely
\nregardful of true distinctions, will be the conditioning power. A
\nconstant delight, oneness and harmony of the eternal individual
\nhere with the Divine and all that he is will be the effect of this
\nintegral liberation. The baffling problems of our human existence of
\nwhich Arjuna’s difficulty stands as an acute example, are created by
\nour separative personality in the ignorance. This Yoga because it puts
\nthe soul of man into its right relation with God and world-existence
\nand makes our action God’s, the knowledge and will shaping and
\nmoving it his and our life the harmony of a divine self-expression, is
\nthe way to their total disappearance. <\/font><\/p>\n

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

\n
\nThe whole Yoga is revealed, the great word of the teaching is given,
\nand Arjuna the chosen human soul is once more turned, no longer
\nin his egoistic mind but in this greatest self-knowledge, to the divine
\naction. The Vibhuti is ready for the divine life in the human, his conscious spirit for the works of the liberated soul, muktasya karma.
\n<\/i>Destroyed is the illusion of the mind; the soul’s memory of its self
\nand its truth concealed so long by the misleading shows and forms
\nof our life has returned to it and become its normal consciousness: all doubt and perplexity gone, it can turn to the execution of the
\ncommand and do faithfully whatever work for God and the world
\nmay be appointed and apportioned to it by the Master of our being,
\nthe Spirit and Godhead self-fulfilled in Time and universe. <\/font><\/span><\/p>\n

\n
\nPage-500<\/font><\/span><\/td>\n<\/tr>\n<\/table>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

XXII   THE SUPREME SECRET *   THE ESSENCE of the teaching and the Yoga has thus been given to the disciple on die field…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[90],"tags":[],"class_list":["post-3608","post","type-post","status-publish","format-standard","hentry","category-essays-on-the-gita-1950-edn","wpcat-90-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/3608","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=3608"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/3608\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=3608"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=3608"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=3608"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}