{"id":3611,"date":"2013-07-13T01:49:57","date_gmt":"2013-07-13T01:49:57","guid":{"rendered":"http:\/\/localhost\/?p=3611"},"modified":"2013-07-13T01:49:57","modified_gmt":"2013-07-13T01:49:57","slug":"29-the-divine-truth-and-way-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\/29-the-divine-truth-and-way-vol-essays-on-the-gita-1950-edn","title":{"rendered":"-29_The Divine Truth and Way.htm"},"content":{"rendered":"
\n\n\n
\n

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

\n <\/p>\n

\n
\nTHE DIVINE TRUTH AND WAY <\/font><\/b>
\n<\/span><\/p>\n

\n <\/p>\n

\n
\nT<\/font><\/b>HE GITA<\/font> then proceeds to unveil the supreme and integral secret,
\nthe one thought and truth in which the seeker of perfection and
\nliberation must learn to live and the one law of perfection of his
\nspiritual members and of all their movements. This supreme secret is
\nthe mystery of the transcendent Godhead who is all and everywhere,
\nyet so much greater and other than the universe and all its forms
\nthat nothing here contains him, nothing expresses him really, and no
\nlanguage which is borrowed from the appearances of things in space
\nand time and their relations can suggest the truth of his unimaginable
\nbeing. The consequent law of our perfection is an adoration by our
\nwhole nature and its self-surrender to its divine source and possessor.
\nOur one ultimate way is the turning of our entire existence in the
\nworld, and not merely of this or that in it, into a single movement
\ntowards the Eternal. By the power and mystery of a divine Yoga we
\nhave come out of his inexpressible secrecies into this bounded nature
\nof phenomenal things. By a reverse movement of the same Yoga
\nwe must transcend the limits of phenomenal nature and recover
\nthe greater consciousness by which we can live in the Divine and the
\nEternal. <\/font><\/p>\n

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

\n
\nThe supreme being of the Divine is beyond manifestation: the
\ntrue sempiternal image of him is not revealed in matter, nor is it
\nseized by life, nor is it cognisable by mind, acintyarūpa, avyaktamūrti.
\n<\/i>What we see is only a self-created form, rūpa,<\/i> not the eternal form
\nof the Divinity, svarūpa.<\/i> There is some one or there is something that is
\nother than the universe, inexpressible, unimaginable, an ineffably infinite Godhead beyond anything that our largest or subtlest
\nconceptions of infinity can shadow. All this weft of things to which
\nwe give the name of universe, all this immense sum of motion to
\nwhich we can fix no limits and vainly seek in its forms and movements
\nfor any stable reality, any status, level and point of cosmic leverage,
\nhas been spun out, shaped, extended by this highest Infinite, founded <\/font>
\n<\/span><\/p>\n

\n
\nPage-275<\/font><\/span><\/p>\n

\n

\n
\nupon this ineffable supracosmic Mystery. It is founded upon a self-formulation which is itself unmanifest and unthinkable. All this
\nmass of becomings always changing and in motion, all these creatures,
\nexistences, things, breathing and living forms, cannot contain him
\neither in their sum or in their separate existence. He is not in them; it is not in them or by them that he lives, moves or has his being,\u2014
\nGod is not the Becoming. It is they that are in him, it is they that ‘
\nlive and move in him and draw their truth from him; they are his
\nbecomings, he is their being.1 In the unthinkable timeless and spaceless infinity of his existence he has extended this minor phenomenon
\nof a boundless universe in an endless space and time. <\/font><\/p>\n

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

\n
\nAnd even to say of him that all exists in him is not the whole truth
\nof the matter, not the entirely real relation: for it is to speak of him
\nwith the idea of space, and the Divine is spaceless and timeless. .
\nSpace and time, immanence and pervasion and exceeding are all of
\nthem terms and images of his consciousness. There is a Yoga of divine
\nPower, me yoga aiśvara,<\/i> by which the Supreme creates phenomena
\nof himself in a spiritual, not a material, self-formulation of his own
\nextended infinity, an extension of which the material is only an image.
\nHe sees himself as one with that, is identified with that and all it
\nharbours. In that infinite self-seeing, which is not his whole seeing,\u2014
\nthe pantheist’s identity of God and universe is a still more limited
\nview,\u2014he is at once one with all that is and yet exceeds it; but he
\nis other also than this self or extended infinity of spiritual being which
\ncontains and exceeds the universe. All exists here in his world conscious infinite, but that again is upheld as a self-conception by the
\nsupracosmic reality of the Godhead which exceeds all our terms of
\nworld and being and consciousness. This is the mystery of his being
\nthat he is supracosmic, yet not in any exclusive sense extracosmic. For
\nhe pervades it all as its self; there is a luminous uninvolved presence
\nof the self-being of God, mama ātmā,<\/i> which is in constant relation
\nwith the becoming and brings all its existences into manifestation by
\nhis simple presence.2<\/sup> Therefore it is that we have these terms of Being
\nand becoming, existence in itself, ātman,<\/i> and existences dependent
\nupon it, bhūtāni,<\/i> mutable beings and immutable being. But the highest truth of these two relations and the resolution of their antinomy
\nmust be found in that which exceeds it; it is the supreme Godhead <\/font>
\n<\/span><\/p>\n

\n <\/p>\n

\n
\n1<\/sup> matsthāni sarvabhūtāni na cāham tesvavasthitah.<\/i> <\/font><\/p>\n

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

\n
\n2 <\/sup> bhūtabhrn na ca bhūtastho mamātmā bhūtabhāvanah.<\/i> <\/font>
\n<\/span><\/p>\n

\n
\nPage-276<\/font><\/span><\/p>\n

\n

\nwho manifests both containing self and its contained phenomena by
\nthe power of his spiritual consciousness, yogamāyā.<\/i> And it is only
\nthrough union with him in our spiritual consciousness that we can
\narrive at our real relations with his being. <\/font><\/p>\n

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

\n
\nMetaphysically stated, this is the intention of these verses of the
\nGita: but they rest founded not upon any intellectual speculation,
\nbut on spiritual experience; they synthetise because they arise globally
\nfrom certain truths of spiritual consciousness. When we attempt to
\nput ourselves into conscious relations with whatever supreme or universal Being there exists concealed or manifest in the world, we
\narrive at a very various experience and one or other variant term of
\nthis experience is turned by different intellectual conceptions into
\ntheir fundamental idea of existence. We have, to start with, the crude
\nexperience first of a Divine who is something quite different from
\nand greater than ourselves, quite different from and greater than the
\nuniverse in which we live; and so it is and no more so long as we
\nlive only in our phenomenal selves and see around us only the phenomenal face of the world. For the highest truth of the Supreme is
\nsupracosmic and all that is phenomenal seems a thing other than the
\ninfinity of the self-conscious spirit, seems an image of a lesser truth
\nif not an illusion. When we dwell in this difference only, we regard
\nthe Divine as if extracosmic. That he is only in this sense that he is
\nnot, being supracosmic, contained in the cosmos and its creations,
\nbut not in the sense that they are outside his being: for there is
\nnothing outside the one Eternal and Real. We realise this first truth of
\nthe Godhead spiritually when we get the experience that we live
\nand move and have our being in him alone, that, however different
\nfrom him we may be, we depend on him for our existence and the
\nuniverse itself is only a phenomenon and movement in the Spirit. <\/font><\/p>\n

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

\n
\nBut again we have the farther and more transcendent experience
\nthat our self-existence is one with his self-existence. We perceive a
\none self of all and of that we have the consciousness and the vision: we can no longer say or think that we are entirely different from him,
\nbut that there is self and there is phenomenon of the self-existent; all is one in self, but all is variation in the phenomenon. By an exclusive intensity of union with the self we may even come to experience the phenomenon as a thing dreamlike and unreal. But, again,
\nby a double intensity we may have too the double experience of a
\nsupreme self-existent oneness with him and yet of ourselves as living <\/font>
\n<\/span><\/p>\n

\n
\nPage-277<\/font><\/span><\/p>\n

\n

\n
\nwith him and in many relations to him in a persistent form, an actual
\nderivation of his being. The universe, and our existence in the universe, becomes to us a constant and real form of the self-aware existence of the Divine. In that lesser truth we have our relations of difference between us and him and all these other living or inanimate
\npowers of the Eternal and our dealings with his cosmic self in the
\nnature of the universe. These relations are other than the supracosmic
\ntruth, they are derivative creations of a certain power of consciousness
\nof the spirit, and because they are other and because they are creations the exclusive seekers of the supracosmic Absolute tax them with
\nan unreality relative or complete. Yet are they from him, they are
\nexistent forms derived from his being, not figments created out of
\nnothing. For it is ever itself and figures of itself and not things quite
\nother than itself that the Spirit sees everywhere. Nor can we say that
\nthere is nothing at all in the supracosmic that corresponds to these
\nrelations. We cannot say that they are derivations of consciousness
\nsprung from that source but yet with nothing in the source which
\nat all supports or justifies them, nothing that is the eternal reality and
\nsupernal principle of these forms of his being. <\/font><\/p>\n

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

\n
\nAgain, if we press in yet another way the difference between the
\nself and the forms of self, we may come to regard the Self as containing and immanent, we may admit the truth of omnipresent spirit, and
\nyet the forms of spirit, the moulds of its presence may affect us not
\nonly as something other than it, not only as transient, but as unreal
\nimages. We have the experience of the Spirit, the Divine Being immutable and ever containing in his vision the mutabilities of the
\nuniverse; we have too the separate, the simultaneous or the coincident
\nexperience of the Divine immanent in ourselves and in all creatures.
\nAnd, yet the universe may be to us only an empirical form of his and
\nour consciousness, or only an image or a symbol of existence by which
\nwe have to construct our significant relations with him and to grow
\ngradually aware of him. But, on the other hand, we get another revealing spiritual experience in which we are forced to see as the very
\nDivine all things, not only that Spirit which dwells immutable in
\nthe universe and in its countless creatures, but all this inward and
\noutward becoming. All is then to us a divine Reality manifesting himself in us and in the cosmos. If this experience is exclusive, we get the
\npantheistic identity, the One that is all: but the pantheistic vision
\nis only a partial seeing. This extended universe is not all that the <\/font>
\n<\/span><\/p>\n

\n
\nPage-278<\/font><\/span><\/p>\n

\n

\n
\nSpirit is, there is an Eternal greater than it by which alone its existence is possible. Cosmos is not the Divine in all his utter reality, but
\na single self-expression, a true but minor motion of his being. All these
\nspiritual experiences, however different or opposed at first sight, are
\nyet reconcilable if we cease to press on one or other exclusively and
\nif we see this simple truth that the divine Reality is something greater
\nthan the universal existence, but yet that all universal and particular
\nthings are that Divine and nothing else,\u2014significative of him, we
\nmight say, and not entirely That in any part or sum of their appearance, but still they could not be significative of him if they were
\nsomething else and not term and stuff of the divine existence. That
\nis the Real; but they are its expressive realities.3 <\/font><\/p>\n

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

\n
\nThis is what is intended by the phrase, vasudevah. sarvam iti;<\/i> the
\nGodhead is all that is universe and all that is in the universe and all
\nthat is more than the universe. The Gita lays stress first on his supracosmic existence. For, otherwise, the mind would miss its highest goal
\nand remain turned towards the cosmic only or eke attached to some
\npartial experience of the Divine in the cosmos. It lays stress next on
\nhis universal existence in which all moves and acts. For that is
\nthe justification of the cosmic effort and that is the vast spiritual self-awareness in which the Godhead self-seen as the Time-Spirit does
\nhis universal works. Next, it insists with a certain austere emphasis
\non the acceptance of the Godhead as the divine inhabitant in the
\nhuman body. For he is the Immanent in all existences, and it the
\nindwelling divinity is not recognised, not only will the divine meaning of individual existence be missed, the urge to our supreme spiritual
\npossibilities deprived of its greatest force, but the relations of soul with
\nsoul in humanity will be left petty, limited and egoistic. Finally, it
\ninsists at great length on the divine manifestation in all things in the^
\nuniverse and affirms the derivation of all that is from the nature,
\npower and light of the one Godhead. For that seeing too is essential
\nto the God-knowledge; on it is founded the integral turn of the whole <\/font>
\n<\/span><\/p>\n

\n <\/p>\n

\n3<\/sup> Even if in the mind we feel them to be comparatively unreal in face
\n<\/b>of
\n<\/b>the absolutely Real. Shankara’s Mayavada apart from its logical scaffolding
\ncomes, when reduced to terms of spiritual experience, to no more than an exaggerated expression of this relative unreality. Beyond mind the difficulty disappears, for there it never existed. The separate experiences that lie behind the
\ndifferences of religious sects and schools of philosophy or Yoga, transmuted,
\nshed their divergent mental sequences, are harmonised and, when exalted to
\ntheir highest common intensity, unified in the supramental infinite. <\/font>
\n 
\n 
\n<\/font><\/p>\n

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

\n
\nPage-279<\/font><\/span><\/p>\n

\n

\n
\nbeing and the whole nature Godwards, the acceptance by man of the
\nworks of the divine Power in the world and the possibility of remoulding his mentality and will into the type of the God-action, transcendent in initiation, cosmic in motive, transmitted through the individual,
\nthe Jiva. <\/font><\/p>\n

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

\n
\nThe supreme Godhead, the Self immutable behind the cosmic
\nconsciousness, the individual Divinity in the human being and the
\nDivine secretly conscious or partially manifested in cosmic Nature and
\nall her works and creatures, are then one reality, one Godhead. But
\nthe truths that we put forward the most confidently of one, are reversed or they alter their sense when we try to apply them to the
\nother poises of the one Being. Thus the Divine is always the Lord,
\nIshwara; but we cannot therefore crudely apply the idea of his essential lordship and mastery in exactly the same way without change in
\nall four fields. As the Divine manifest in cosmic Nature he acts in
\nclose identity with Nature. He is himself then Nature, so to speak,
\nbut with a spirit within her workings which foresees and forewills,
\nunderstands and enforces, compels the action, over-rules in the result.
\nAs the one silent self of all he is the non-doer, and Nature alone is the
\ndoer. He leaves all these works to be done by her according to the
\nlaw of our being, svabhāvas tu pravartate,<\/i> and yet he is still the lord,
\nprabhu, vibhu,<\/i> because he views and upholds our action and enables
\nNature to work by his silent sanction. He by his immobility transmits
\nthe power of the supreme Godhead through the compulsion of his
\npervading motionless Presence and supports its working by the equal
\nregard of his witness Self in all things. As the supreme supracosmic
\nGodhead he originates all; he is above all, compells all to manifest,
\nbut does not lose himself in what he creates or attach himself to the
\nworks of his Nature. His is the free presiding Will of being that is
\nantecedent to all the necessities of the natural action. In the individual he is during the ignorance the secret Godhead in us who compels all to revolve on the machine of Nature on which the ego is
\ncarried round as part of the machinery, at once a clog and a convenience. But since all the Divine is within each being, we can rise
\nabove this relation by transcending the ignorance. For we can identify
\nourselves with the one Self supporter of all things and become the
\nwitness and non-doer. Or else we can put our individual being into
\nthe human soul’s right relation with the supreme Godhead within us
\nand make it in its parts of nature the immediate cause and instrument, <\/font>
\n<\/span><\/p>\n

\n
\nPage-280<\/font><\/span><\/p>\n

\n

\nnimitta,<\/i> and in its spiritual self and person a high participant in the
\nsupreme, free and unattached mastery of that inner Numen. This
\nis a thing we have to see clearly in the Gita; we have to allow for this
\nvariation of the sense of the same truth according to the nodus of
\nrelation from which its application comes into force. Otherwise we
\nshall see mere contradiction and inconsistency where none exists or be baffled like Arjuna by what seems to us a riddling utterance. <\/font><\/p>\n

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

\n
\nThus the Gita begins by affirming that the Supreme contains all
\nthings in himself, but is not in any, matsthāni sarva-bhūtāni,<\/i> "all are
\nsituated in Me, not I in them," and yet it proceeds immediately to
\nsay, "and yet all existences are not situated in Me, my self is the
\nbearer of all existences and it is not situated in existences." And yet
\nagain it insists with an apparent self-contradiction that the Divine has
\nlodged himself, has taken up his abode in the human body, mānusīm
\ntanum āśritam,<\/i> and that the recognition of this truth is necessary for
\nthe soul’s release by the integral way of works and love and knowledge. These statements are only in appearance inconsistent with each
\nother. It is as the supracosmic Godhead that he is not in existences,
\nnor even they in him; for the distinction we make between Being
\nand becoming applies only to the manifestation in the phenomenal
\nuniverse. In the supracosmic existence all is eternal Being and all, if
\nthere too there is any multiplicity, are eternal beings, nor can the
\nspatial idea of indwelling come in, since a supracosmic absolute being is not affected by the concepts of time and space which are created
\nhere by the Lord’s Yogamaya. There a spiritual, not a spatial or temporal co-existence, a spiritual identity and coincidence must be the
\nfoundation. But, on the other hand, in the cosmic manifestation there
\nis an extension of universe in space and time by the supreme unmanifest supracosmic Being, and in that extension he appears first as a
\nself who supports all these existences; bhūtabhrt,<\/i> he bears them in
\nhis all-pervading self-existence. And, even, through this omnipresent
\nself the supreme Self too, the Paramatman, can be said to bear the
\nuniverse; he is its invisible spiritual foundation and the hidden spiritual cause of the becoming of all existences. He bears the universe as
\nthe secret spirit in us bears our thoughts, works, movements. He
\nseems to pervade and to contain mind, life and body, to support them
\nby his presence: but this pervasion is itself an act of consciousness,
\nnot material; the body itself is only a constant act of consciousness of
\nthe spirit. <\/font><\/span><\/p>\n

\n
\nPage-281<\/font><\/span><\/p>\n

\n

\n
\nThis divine Self contains all existences; all are situated <\/b> in him,
\nnot materially in essence, but in that extended spiritual conception
\nof self-being of which our too rigid notion of a material and etheric
\nspace is only a rendering in the terms of the physical mind and senses.
\nIn reality all even here is spiritual co-existence, identity and coincidence; but that is a fundamental truth which we cannot apply until
\nwe get back to the supreme consciousness. Till then such an idea
\nwould only be an intellectual concept to which nothing corresponds in
\nour practical experience. We have to say, then, using these terms of
\nrelation in space and time, that the universe and all its beings exist in
\nthe divine Self-existent as everything else exists in the spatial primacy
\nof ether. "It is as the great, the all-pervading aerial principle dwells
\nin the etheric that all existences dwell in Me, that is how you have to
\nconceive of it," says the Teacher here to Arjuna. The universal
\nexistence is all-pervading and infinite and the Self-existent too is all-pervading and infinite; but the self-existent infinity is stable, static,
\nimmutable, the universal is an all-pervading movement, sarvatragah.
\n<\/i>The Self is one, not many; but the universal expresses itself as all
\nexistence and is, as it seems, the sum of all existences. One is Being; the other is Power of Being which moves and creates and acts in the
\nexistence of the fundamental, supporting, immutable Spirit. The
\nSelf does not dwell in all these existences or in any of them; that
\nis to say, he is not contained by any,\u2014just as the ether here is
\nnot contained in any form, though all forms are derived ultimately
\nfrom the ether. Nor is he contained in or constituted by all existences together\u2014any more than the ether is contained in the mobile
\nextension of the aerial principle or is constituted by the sum of its
\nforms or its forces. But still in the movement also is the Divine; he
\ndwells in the many as the Lord in each being. Both these relations
\nare true of him at one and the same time. The one is a relation of
\nself-existence to the universal movement; the other, the immanence,
\nis a relation of the universal existence to its own forms. The one is
\na truth of being in its all-containing immutability, self-existent: the
\nother is a truth of Power of the same being manifest in the government and information of its own self-veiling and self-revealing movements. <\/font>
\n<\/span><\/p>\n

\n
\nThe Supreme from above cosmic existence leans, it is here said, or
\npresses down upon his Nature to loose from it in an eternal cyclic
\nrecurrence all that it contains in it, all that was once manifest and has <\/font>
\n<\/span><\/p>\n

\n
\nPage-282<\/font><\/span><\/p>\n

\n

\n
\nbecome latent. All existences act in the universe in subjection to this
\nimpelling movement and to the laws of manifested being by which
\nis expressed in cosmic harmonies the phenomenon of the divine All-existence. The Jiva follows the cycle of its becoming in the action of
\nthis divine Nature, prakrtim māmikām, svām prakrtim,<\/i> the "own
\nnature" of the Divine. It becomes in the turns of her progression this
\nor that personality; it follows always the curve of its own law of
\nbeing as a manifestation of the divine Nature, whether in her higher
\nand direct or her lower and derived movement, whether in ignorance
\nor in knowledge; it returns out of her action into her immobility and
\nsilence in the lapse of the cycle. Ignorant, it is subject to her cyclic
\nwhirl, not master of itself, but dominated by her, avaśah -prakrter vaśāt;<\/i> only by return to the divine consciousness can it attain to
\nmastery and freedom. The Divine too follows the cycle, not as subject
\nto it, but as its informing Spirit and guide, not with his whole being
\ninvolved in it, but with his power of being accompanying and shaping
\nit. He is the presiding control of his own action of Nature, adhyaksa,
\n<\/i>\u2014not a spirit born in her, but the creative spirit who causes her to
\nproduce all that appears in the manifestation. If in his power he
\naccompanies her and causes all her workings, he is outside it too, as
\nif one seated above her universal action in the supracosmic mastery,
\nnot attached to her by any involving and mastering desire and not
\ntherefore bound by her works, because he infinitely exceeds them
\nand precedes them, is the same before, during and after all their
\nprocession in the cycles of Time. All their mutations make no difference to his immutable being. The silent self that pervades and supports the cosmos is not affected by its changes because, though
\nsupporting, it does not participate in them. This greatest supreme
\nsupracosmic Self also is not affected because it exceeds and eternally
\ntranscends them. <\/font><\/p>\n

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

\n
\nBut, also, since this action is the action of the divine Nature, svāprakrtih,<\/i> and the divine Nature can never be separate from the
\nDivine, in everything she creates the Godhead must be immanent.
\nThat is a relation which is not the whole truth of his being, but
\nneither is it a truth which we can at all afford to ignore. He is lodged
\nin the human body. Those who ignore his presence, who despise because of its masks the divinity in the human form, are bewildered
\nand befooled by the appearances of Nature and they cannot realise
\nthat there is the secret Godhead within, whether conscious in humanity <\/font>
\n<\/span><\/p>\n

\n
\nPage-283<\/font><\/span><\/p>\n

\n

\nas in the Avatar or veiled by his Maya. Those who are great-souled, who are not shut up in their idea of ego, who open themselves
\nto the indwelling Divinity, know that the secret spirit in man which
\nappears here bounded by the limited human nature, is the same ineffable splendour which we worship beyond as the supreme Godhead.
\nThey become aware of the highest status of him in which he is
\nmaster and lord of all existences and yet see that in each existence
\nhe is still the supreme Deity and the indwelling Godhead. All the rest
\nis a self-limitation for the manifesting of the variations of Nature in
\nthe cosmos. They see too that as it is his Nature which has become all
\nthat is in the universe, everything here is in its inner fact nothing
\nbut one Divine, all is Vasudeva, and they worship him not only as
\nthe supreme Godhead beyond, but here in the world, in his oneness
\nand in every separate being. They see this truth and in this truth
\nthey live and act; him they adore, live, serve both as the Transcendent of things and as God in the world and as the Godhead in all that
\nis, serve him with works of sacrifice, seek him out by knowledge, see
\nnothing else but him everywhere and lift their whole being to him
\nboth in its self and in all its inward and outward nature. This they
\nknow to be the large and perfect way; for it is the way of the whole
\ntruth of the one supreme and universal and individual Godhead.4<\/sup> <\/font>
\n<\/span><\/p>\n

\n <\/p>\n

\n
\n*Gita, IX. 4-11, 13-15, 34. <\/font><\/span><\/p>\n

\n
\nPage-284<\/font><\/span><\/td>\n<\/tr>\n<\/table>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

V   THE DIVINE TRUTH AND WAY   THE GITA then proceeds to unveil the supreme and integral secret, the one thought and truth in…<\/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-3611","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\/3611","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=3611"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/3611\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=3611"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=3611"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=3611"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}