{"id":3613,"date":"2013-07-13T01:49:58","date_gmt":"2013-07-13T01:49:58","guid":{"rendered":"http:\/\/localhost\/?p=3613"},"modified":"2013-07-13T01:49:58","modified_gmt":"2013-07-13T01:49:58","slug":"12-the-significance-of-sacrifice-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\/12-the-significance-of-sacrifice-vol-essays-on-the-gita-1950-edn","title":{"rendered":"-12_The Significance of Sacrifice.htm"},"content":{"rendered":"
\n\n\n
\n

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

\n <\/p>\n

\n
\n
\nTHE SIGNIFICANCE OF SACRIFICE <\/font><\/p>\n

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

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

\n <\/p>\n

\n
\nT<\/font>HE<\/font> GITA’S<\/font> theory of sacrifice is stated in two separate passages; one
\nwe find in the third chapter, another in the fourth; the first gives it
\nin language which might, taken by itself, seem to be speaking only
\nof the ceremonial sacrifice; the second interpreting that into the
\nsense of a larger philosophical symbolism, transforms at once its whole
\nsignificance and raises it to a plane of high psychological and spiritual truth. "With sacrifice the Lord of creatures of old created creatures and said, By this shall you bring forth (fruits or offspring),
\nlet this be your milker of desires. Foster by this the gods and let the
\ngods foster you; fostering each other, you shall attain to the supreme
\ngood. Fostered by sacrifice the gods shall give you desired enjoyments; who enjoys their given enjoyments and has not given to them, he
\nis a thief. The good who eat what is left from the sacrifice, are released from all sin; but evil are they and enjoy sin who cook (the
\nfood) for their own sake. From food creatures come into being, from
\nrain is the birth of food, from sacrifice comes into being the rain,
\nsacrifice is born of work; work know to be born of Brahman, Brahman
\nis born of the Immutable; therefore is the all-pervading Brahman
\nestablished in the sacrifice. He who follows not here the wheel thus
\nset in movement, evil is his being, sensual is his delight, in vain, 0
\nPartha, that man lives." Having thus stated the necessity of sacrifice,
\n\u2014we shall see hereafter in what sense we may understand a passage
\nwhich seems at first sight to convey only a traditional theory of ritualism and the necessity of the ceremonial offering,\u2014Krishna proceeds to
\nstate the superiority of the spiritual man to works. "But the man
\nwhose delight is in the Self and who is satisfied with the enjoyment
\nof the Self and in the Self he is content, for him there exists no
\nWork that needs to be done. He has no object here to be gained by action done
\nand none to be gained by action undone; he has no dependence on all these existences for any object to be gained."
\n<\/font><\/p>\n

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

\n
\nHere then are the two ideals, Vedist and Vedantist, standing as
\n<\/b>if
\n<\/b><\/font>
\n<\/span><\/p>\n

\n
\nPage-103<\/font><\/span><\/p>\n

\n

\n
\nin all their sharp original separation and opposition, on one side the
\nactive ideal of acquiring enjoyments here and the highest good beyond by sacrifice and the mutual dependence of the human being
\nand the divine powers and, on the other, facing it, the austerer ideal
\nof the liberated man who, independent in the Spirit, has nothing to
\ndo with enjoyment or works or the human or the divine worlds, but
\nexists only in the peace of the supreme Self, joys only in the calm
\njoy of the Brahman. The next verses create a ground for the reconciliation between the two extremes; the secret is not inaction as soon
\nas one turns towards the higher truth, but desireless action both before and after it is reached. The liberated man has nothing to gain
\nby action, but nothing also to gain by inaction, and it is not at all
\nfor any personal object that he has to make his choice. "Therefore
\nwithout attachment perform ever the work that is to be done (done
\nfor the sake of the world, lokasamgraha,<\/i> as is made clear immediately
\nafterward); for by doing work without attachment man attains to
\nthe highest. For it was even by works that Janaka and the rest attained to perfection." It is true that works and sacrifice are a means
\nof arriving at the highest good, śreyah param avāpsyatha;<\/i> but there
\nare three kinds of works, that done without sacrifice for personal enjoyment which is entirely selfish and egoistic and misses the true law
\nand aim and utility of life, mogham pārtha sa jīvati,<\/i> that done with
\ndesire, but sacrifice and the enjoyment only as a result of sacrifice
\nand therefore to that extent consecrated and sanctified, and that done
\nwithout desire or attachment of any kind. It is the last which brings
\nthe soul of man to the highest, param āpnoti purusah.<\/i> <\/font><\/p>\n

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

\n
\nThe whole sense and drift of this teaching turns upon the interpretation we are to give to the important words, yaj\u00f1a, karma,
\nbrahma,
\n<\/i>sacrifice, work, Brahman. If the sacrifice is simply the Vedic sacrifice,
\nif the work from which it is born is the Vedic rule of works and it
\nthe brahman<\/i> from which the work itself is born is the śabdabrahman <\/i>in the sense only of the letter of the Veda, then all the positions of
\nthe Vedist dogma are conceded and there is nothing more. Ceremonial sacrifice is the right means of gaining children, wealth, enjoyment; by ceremonial sacrifice rain is brought down from heaven
\nand the prosperity and continuity of the race assured; life is a continual transaction between the gods and men in which man offers
\nceremonial gifts to the gods from the gifts they have bestowed on
\nhim and in return is enriched, protected, fostered. Therefore all human    <\/font><\/span><\/p>\n

\n
\nPage-104<\/font><\/span><\/p>\n

\n

\n
\nworks have to be accompanied and turned into a sacrament by
\nceremonial sacrifice and ritualistic worship; work not so dedicated
\nis accursed, enjoyment without previous ceremonial sacrifice and ritual
\nconsecration is a sin. Even salvation, even the highest good is to be
\ngained by ceremonial sacrifice. It must never be abandoned. Even the
\nseeker of liberation has to continue to do ceremonial sacrifice, although without attachment; it is by ceremonial sacrifice and ritualistic works done without attachment that men of the type of Janaka
\nattained to spiritual perfection and liberation. <\/font><\/p>\n

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

\n
\nObviously, this cannot be the meaning of the Gita, for it would
\nbe in contradiction with all the rest of the book. Even in the passage
\nitself, without the illumining interpretation afterwards given to it
\nin the fourth chapter, we have already an indication of a wider sense
\nwhere it is said that sacrifice is born from work, work from brahman, brahman<\/i> from the Akshara, and therefore the all-pervading Brahman,
\nsarvagatam Vrahma,<\/i> is established in the sacrifice. The connecting
\nlogic of the "therefore" and the repetition of the word brahma<\/i> are
\nsignificant; for it shows clearly that the brahman<\/i> from which all work
\nis born has to be understood with an eye not so much to the current
\nVedic teaching in which it means the Veda as to a symbolic sense
\nin which the creative Word is identical with the all-pervading Brahman, the Eternal, the one Self present in all existences, sarvdbhūtesu,
\n<\/i>and present in all the workings of existence. The Veda is the knowledge of the Divine, the Eternal,\u2014"I am He who is to be known in
\nall the books of the Knowledge," vedesu vedyah,<\/i> Krishna will say in
\na subsequent chapter; but it is the knowledge of him in the workings
\nof Prakriti, in the workings of the three gunas,<\/i> first qualities or modes
\nof Nature, traigunyavisaya vedah.<\/i> This Brahman or Divine in the
\nWorkings of Nature is born, as we may say, out of the Akshara, the
\nimmutable Purusha, the Self who stands above all the modes or
\nqualities or workings of Nature, nistraigunya.<\/i> The Brahman is one
\nbut self-displayed in two aspects, the immutable Being and the creator
\nand originator of works in the mutable becoming, ātman, sarvabhūtāni;<\/i> it is the immobile omnipresent Soul of things and it is the
\nspiritual principle of the mobile workings of things, Purusha poised
\nin himself and Purusha active in Prakriti; it is aksara<\/i> and ksara.<\/i> In
\nboth of these aspects the Divine Being, Purushottama, manifests
\nhimself in the universe; the immutable above all qualities is His
\npoise of peace, self-possession, equality, samam Brahma;<\/i> from that <\/font>
\n<\/span><\/p>\n

\n
\nPage-105<\/font><\/span><\/p>\n

\n

\n
\nproceeds His manifestation in the qualities o\u00a3 Prakriti and their universal workings; from the Purusha in Prakriti, from this Brahman
\nwith qualities, proceed all the works1<\/sup> of the universal energy, Karma,
\nin man and in all existences; from that work proceeds the principle of
\nsacrifice. Even the material interchange between gods and men proceeds upon this principle, as typefied in the dependence of rain and
\nits product food on this working and on them the physical birth of
\ncreatures. For all the working of Prakriti is in its true nature a sacrifice, yaj\u00f1a,<\/i> with the Divine Being as the enjoyer of all energisms and
\nworks and sacrifice and the great Lord of all existences, bhoktāram
\nyaj\u00f1atapasām sarvabhūta-maheśvaram,<\/i> and to know this Divine all-‘
\npervading and established in sacrifice, sarvagatam yaj\u00f1e pratisthitam,
\nis<\/i> the true, the Vedic knowledge. <\/font><\/p>\n

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

\n
\nBut he may be known in an inferior action through the devas,<\/i> the
\ngods, the powers of the divine Soul in Nature and in the eternal interaction of these powers and the soul of man, mutually giving and
\nreceiving, mutually helping, increasing, raising each others’ workings and satisfaction, a commerce in which man rises towards a growing fitness for the supreme good. He recognises that his life is a part
\nof this divine action in Nature and not a thing separate and to be
\nheld and pursued for its own sake. He regards his enjoyments and
\nthe satisfaction of his desires as the fruit of sacrifice and the gift of
\nthe gods in their divine universal workings and he ceases to pursue
\nthem in the false and evil spirit of sinful egoistic selfishness as it
\nthey were a good to be seized from life by his own unaided strength
\nwithout return and without thankfulness. As this spirit increases in
\nhim, he subordinates his desires, becomes satisfied with sacrifice as
\nthe law of life and works and is content with whatever remains over
\nfrom the sacrifice, giving up all the rest freely as an offering in the great <\/font>
\n<\/span><\/p>\n

\n <\/p>\n

\n
\nl<\/sup> That this is the right interpretation results also from the opening of the
\neighth chapter where the universal principles are enumerated, aksara (brahma),
\nsvabhāva, karma, ksara bhāva, purusa, adhiyaj\u00f1a.<\/i> Akshara is the immutable
\nBrahman, spirit or self, Atman; swabhava is the principle of the self, adhyātma,
\n<\/i>operative as the original nature of the being, "own way of becoming," and this
\nproceeds out of the self, the Akshara; Karma proceeds from that and is the
\ncreative movement, visarga,<\/i> which brings all natural beings and all changing
\nsubjective and objective shapes of being into existence; the result of Karma
\ntherefore is all this mutable becoming, the changes of nature developed out of
\nthe original self-nature, ksara bhāva<\/i> out of svabhāva;<\/i> Purusha is the soul, the
\ndivine element in the becoming, adhidaivata,<\/i> by whose presence the workings
\nof Karma become a sacrifice, yaj\u00f1a, to<\/i> the divine within; adhiyaj\u00f1a<\/i> is this secret
\nDivine who receives the sacrifice. <\/font> <\/font><\/span><\/p>\n

\n
\nPage-106<\/font><\/span><\/p>\n

\n

\n
\nand beneficent interchange between his life and the world-life. Whoever goes contrary to this law of action and pursues works and enjoyment for his own isolated personal self-interest, lives in vain; he misses
\nthe true meaning and aim and utility of living and the upward growth
\nof the soul; he is not on the path which leads to the highest good. But
\nthe highest only comes when the sacrifice is no longer to the gods, but
\nto the one all-pervading Divine established in the sacrifice, of whom
\nthe gods are inferior forms and powers, and when he puts away the
\nlower self that desires and enjoys and gives up his personal sense of
\nbeing the worker to the true executrix of all works, Prakriti, and his
\npersonal sense of being the enjoyer to the Divine Purusha, the higher
\nand universal Self who is the real enjoyer of the works of Prakriti.
\nIn that Self and not in any personal enjoyment he finds now his
\nsole satisfaction, complete content, pure delight; he has nothing to
\ngain by action or inaction, depends neither on gods nor men for
\nanything, seeks no profit from any, for the self-delight is all-sufficient
\nto him, but does works for the sake of the Divine only, as a pure sacrifice, without attachment or desire. Thus he gains equality and becomes free from the modes of Nature, nistraigunya;<\/i> his soul takes
\nits poise not in the insecurity of Prakriti, but in the peace of the
\nimmutable Brahman, even while his actions continue in the movement of Prakriti. Thus is sacrifice his way of attaining to the Highest. <\/font><\/p>\n

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

\n
\nThat this is the sense of the passage is made clear in what follows,
\nby the affirmation of lokasamgraha<\/i> as the object of works, of Prakriti
\nas the sole doer of works and the divine Purusha as their equal upholder, to whom works have to be given up even in their doing,\u2014
\nthis inner giving up of works and yet physical doing of them is the
\nculmination of sacrifice,\u2014and by the affirmation that the result of
\nsuch active sacrifice with an equal and desireless mind is liberation
\nfrom the bondage of works. "He who is satisfied with whatever gain
\ncomes to him and equal in failure and success, is not bound even
\nwhen he acts. When a man liberated, free from attachment, acts for
\nsacrifice, all his action is dissolved," leaves, that is to say, no result
\nof bondage or after-impression on his free, pure, perfect and equal
\nsoul. To these passages we shall have to return. They are followed
\nby a perfectly explicit and detailed interpretation of the meaning of
\nyaj\u00f1a<\/i> in the language of the Gita which leaves no doubt at all about
\nthe symbolic use of the words and the psychological character of the
\nsacrifice enjoined by this teaching. In the ancient Vedic system there <\/font>
\n<\/span><\/p>\n

\n
\nPage-107<\/font><\/span><\/p>\n

\n

\nwas always a double sense physical and psychological, outward and
\nsymbolic, the exterior form of the sacrifice and the inner meaning o\u00a3
\nall its circumstances. But the secret symbolism of the ancient Vedic
\nmystics, exact, curious, poetic, psychological, had been long forgotten
\nby this time and it is now replaced by .another, large, general and
\nphilosophical in the spirit of Vedanta and a later Yoga. The fire of
\nsacrifice, agni,<\/i> is no material flame, but brahmāgni,<\/i> the fire of the
\nsacrifice, into which the offering is poured; the fire is self-control or
\nit is a purified sense-action or it is the vital energy in that discipline
\nof the control of the vital being through the control of the breath
\nwhich is common to Rajayoga and Hathayoga, or it is the fire of self-knowledge, the flame of the supreme sacrifice. The food eaten as the.
\nleavings of the sacrifice is, it is explained, the nectar of immortality,
\namrta,<\/i> left over from the offering; and here we have still something
\nof the old Vedic symbolism in which the Soma-wine was the physical
\nsymbol of the amrta,<\/i> the immortalisirg delight of the divine ecstasy
\nwon by the sacrifice, offered to the gods and drunk by men. The
\noffering itself is whatever working of his energy, physical or psychological, is consecrated by him in action of body or action of mind to
\nthe gods or God, to the Self or to the universal powers, to one’s own
\nhigher Self or to the Self in mankind and in all existences. <\/font><\/p>\n

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

\n
\nThis elaborate explanation of the Yajna sets out with a vast and
\ncomprehensive definition in which it is declared that the act and
\nenergy and materials of the sacrifice, the giver and receiver of the
\nsacrifice, the goal and object of the sacrifice are all the one Brahman.
\n"Brahman is the giving, Brahman is the food-offering, by Brahman
\nit is offered into the Brahman-fire, Brahman is that which is to be
\nattained by samadhi in Brahman-action." This then is the knowledge
\nin which the liberated man has to do works of sacrifice. It is the
\nknowledge declared of old in the great Vedantic utterances, "I am
\nHe," "All this verily is the Brahman, Brahman is this Self." It is the
\nknowledge of the entire unity; it is the One manifest as the doer and
\nthe deed and the object of works, knower and knowledge and the
\nobject of knowledge. The universal energy into which the action
\nis poured is the Divine; the consecrated energy of the giving is
\nthe Divine; whatever is offered is only some form of the Divine; the giver of the offering is the Divine himself in man; the action, the
\nwork, the sacrifice is itself the Divine in movement, in activity; the
\ngoal to be reached by sacrifice is the Divine. For the man who has <\/font>
\n<\/span><\/p>\n

\n
\nPage-108<\/font><\/span><\/p>\n

\n

\nthis knowledge and lives and acts in it, there can be no binding works,
\nno personal and egoistically appropriated action; there is only the
\ndivine Purusha acting by the divine Prakriti in His own being, offering everything into the fire of His self-conscious cosmic energy, while
\nthe knowledge and the possession of His divine existence and consciousness by the soul unified with Him is the goal of all this God-directed movement and activity. To know that and to live and act
\nin this unifying consciousness is to be free. <\/font><\/p>\n

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

\n
\nBut all even of the Yogins have not attained to this knowledge.
\n"Some Yogins follow after the sacrifice which is of the gods; others
\noffer the sacrifice by the sacrifice itself into the Brahman-fire." The
\nformer conceive of the Divine in various forms and powers and seek
\nhim by various means, ordinances, dharmas,<\/i> laws or, as we might
\nsay, settled rites of action, self-discipline, consecrated works; for the
\nlatter, those who already know, the simple fact of sacrifice, of offering
\nwhatever work to the Divine itself, of casting all their activities into
\nthe unified divine consciousness and energy, is their one means, their
\none dharma.<\/i> The means of sacrifice are various; the offerings are of
\nmany kinds. There is the psychological sacrifice of self-control and
\nself-discipline which leads to the higher self-possession and self-knowledge. "Some offer their senses into the fires of control, others
\noffer the objects of sense into the fires of sense, and others offer all
\nthe actions of the sense and all the actions of the vital force into the
\nfire of the Yoga of self-control kindled by knowledge." There is, that
\nis to say, the discipline which receives the objects of sense-perception
\nwithout allowing the mind to be disturbed or affected by its sense-activities, the senses themselves becoming pure fires of sacrifice; there
\nis the discipline which stills the senses so that the soul in its purity
\nmay appear from behind the veil of mind-action, calm and still; there
\nis the discipline by which, when the self is known, all the action of
\nthe sense-perceptions and all the action of the vital being are received
\ninto that one still and tranquil soul. The offering of the striver after
\nperfection may be material and physical, dravya-yaj\u00f1a,<\/i> like that consecrated in worship by the devotee to his deity, or it may be the
\nausterity of his self-discipline and energy of his soul directed to some
\nhigh aim, tdpo-yaj\u00f1a,<\/i> or it may be some form of Yoga like the Pranayama of the Rajayogins and Hathayogins, or any other yoga-yaj\u00f1a.<\/i> All
\nthese tend to the purification of the being; all sacrifice is a way towards the attainment of the highest. <\/font>
\n<\/span><\/p>\n

\n
\nPage-109<\/font><\/span><\/p>\n

\n

\nThe one thing needful, the saving principle constant in all these
\nvariations, is to subordinate the lower activities, to diminish the control of desire and replace it by a superior energy, to abandon the
\npurely egoistic enjoyment for that diviner delight which comes by
\nsacrifice, by self-dedication, by self-mastery, by the giving up of
\none’s lower impulses to a greater and higher aim. "They who enjoy
\nthe nectar of immortality left over from the sacrifice attain to the
\neternal Brahman." Sacrifice is the law of the world and nothing can
\nbe gained without it, neither mastery here, nor the possession of
\nheavens beyond, nor the supreme possession of all; "this world is not
\nfor him who doeth not sacrifice, how then any other world?" There.
\nfore all these and many other forms of sacrifice have been "extended
\nin the mouth of the Brahman," the mouth of that Fire which receives
\nall offerings; they are all means and forms of the one great Existence
\nin activity, means by which the action of the human being can be
\noffered up to That of which his outward Existence is a part and with
\nwhich his inmost self is one. They are "all born of work"; all proceed from and are ordained by the one vast energy of the divine
\nwhich manifests itself in the universal karma<\/i> and makes all the
\ncosmic activity a progressive offering to the one Self and Lord and
\nof which the last stage for the human being is self-knowledge and
\nthe possession of the divine or Brahmic consciousness. "So knowing
\nthou shalt become free." <\/font><\/p>\n

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

\n
\nBut there are gradations in the range of these various forms of
\nsacrifice, the physical offering the lowest, the sacrifice of knowledge
\nthe highest. Knowledge is that in which all this action culminates, not
\nany lower knowledge, but the highest self-knowledge and God-knowledge, that which we can learn from those who know the true principles of existence, that by possessing which we shall not fall again
\ninto the bewilderment of the mind’s ignorance and into its bondage
\nto mere sense-knowledge and to the inferior activity of the desires
\nand passions. The knowledge in which all culminates is that by which
\n"thou shalt see all existences (becomings, bhūtāni)<\/i> without exception
\nin the Self, then in Me." For the Self is that one, immutable, all-pervading, all-containing, self-existent reality or Brahman hidden behind our mental being into which our consciousness widens out when
\nit is liberated from the ego; we come to see all beings as becomings,
\nbhutāni,<\/i> within that one self-existence. <\/font><\/p>\n

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

\n
\nBut this Self or immutable Brahman we see too to be
\nthe self-presentation <\/font><\/span><\/p>\n

\n
\nPage-110<\/font><\/span><\/p>\n

\n

\nto our essential psychological consciousness of a supreme
\nBeing who is the source of our existence and of whom all that is mutable or immutable is the manifestation. He is God, the Divine, the
\nPurushottama. To Him we offer everything as a sacrifice; into His
\nhands we give up our actions; in His existence we live and move; unified with Him in our nature and with all existence in Him, we
\nbecome one soul and one power of being with Him and with all
\nbeings; with His supreme reality we identity and unite our self-being. By works done for sacrifice, eliminating desire, we arrive at
\nknowledge and at the soul’s possession of itself; by works done in
\nself-knowledge and God-knowledge we are liberated into the unity,
\npeace and joy of the divine existence. <\/font><\/span><\/p>\n

\n
\nPage-111<\/font><\/span><\/td>\n<\/tr>\n<\/table>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

XII   THE SIGNIFICANCE OF SACRIFICE   THE GITA’S theory of sacrifice is stated in two separate passages; one we find in the third chapter,…<\/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-3613","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\/3613","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=3613"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/3613\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=3613"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=3613"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=3613"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}