{"id":3614,"date":"2013-07-13T01:49:58","date_gmt":"2013-07-13T01:49:58","guid":{"rendered":"http:\/\/localhost\/?p=3614"},"modified":"2013-07-13T01:49:58","modified_gmt":"2013-07-13T01:49:58","slug":"14-the-principle-of-divine-works-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\/14-the-principle-of-divine-works-vol-essays-on-the-gita-1950-edn","title":{"rendered":"-14_The Principle of Divine works.htm"},"content":{"rendered":"
\n\n\n
\n

\nCHAPTER XIV <\/font>
\n<\/b><\/span><\/p>\n

\n <\/p>\n

\n
\nTHE PRINCIPLE OF DIVINE WORKS <\/font><\/b>
\n<\/span><\/p>\n

\n <\/p>\n

\nT<\/font>HIS THEN<\/font> is the sense of the Gita’s doctrine of sacrifice. Its full
\nsignificance depends on the idea of the Purushottama which as yet
\nis not developed,\u2014we find it set forth clearly only much later in the
\neighteen chapters,\u2014and therefore we have had to anticipate, at whatever cost of infidelity to the progressive method of the Gita’s exposition, that central teaching. At present the Teacher simply gives a hint,
\nmerely adumbrates this supreme presence of the Purushottama and
\nhis relation to the immobile Self in whom it is our first business, our
\npressing spiritual need to find our poise of perfect peace and equality
\nby attainment to the Brahmic condition. He speaks as yet not at all in set terms
\nof the Purushottama, but of himself,\u2014"I," Krishna, Narayana, the Avatar, the God in man who is also the Lord in the universe
\nincarnated in the figure of the divine charioteer of Kurukshetra. "In
\nthe Self, then in Me," is the formula he gives, implying that the
\ntranscendence of the individual personality by seeing it as a "becoming" in the impersonal self-existent Being is simply a means of
\narriving at that great secret impersonal Personality, which is thus
\nsilent, calm and uplifted above Nature in the impersonal Being, but
\nalso present and active in Nature in all these million becomings.
\nLosing our lower individual personality in the Impersonal, we arrive
\nfinally at union with that supreme Personality which is not separate
\nand individual, but yet assumes all individualities. Transcending the
\nlower nature of the three gunas and seating the soul in the immobile
\nPurusha beyond the three gunas, we can ascend finally into the
\nhigher nature of the infinite Godhead which is not bound by the
\nthree gunas even when it acts through Nature. Reaching the inner
\nactionlessness of the silent Purusha, naiskarmya,<\/i> and leaving Prakriti
\nto do her works, we can attain supremely beyond to the status of the
\ndivine Mastery which is able to do all works and yet be bound by
\nnone. The idea of the Purushottama, seen here as the incarnate
\nNarayana, Krishna, is therefore the key. Without it-the withdrawal <\/font>
\n<\/span><\/p>\n

\nPage-120<\/font><\/span><\/p>\n

\n

\n
\nfrom the lower nature to the Brahmic condition leads necessarily to
\ninaction of the liberated man, his indifference to the works of the
\nworld; with it the same withdrawal becomes a step by which the
\nworks of the world are taken up in the spirit, with the nature and
\nin the freedom of the Divine. See the silent Brahman as the goal and
\nthe world with all its activities has to be forsaken; see God, the Divine,
\nthe Purushottama as the goal, superior to action yet its inner spiritual
\ncause and object and original will, and the world with all its activities
\nis conquered and possessed in a divine transcendence of the world.
\nIt can become instead of a prison-house an opulent kingdom, rājyam
\nsamrddham,<\/i> which we have conquered for the spiritual life by slaying the limitation of the tyrant ego and overcoming the bondage of our
\ngaoler desires and breaking the prison of our individualistic possession
\nand enjoyment. The liberated universalised soul becomes svarāt
\nsamrāt,<\/i> self-ruler and emperor. <\/font><\/p>\n

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

\n
\nThe works of sacrifice are thus vindicated as a means of liberation
\nand absolute spiritual perfection, samsiddhi.<\/i> So Janaka and other
\ngreat Karmayogins of the mighty ancient Yoga attained to perfection,
\nby equal and desireless works done as a sacrifice, without the least
\negoistic aim or attachment\u2014 karmanaiva hi samsiddhim āsthitā janakādayah. So too<\/i> and with the same desirelessness, after liberation and
\nperfection, works can and have to be continued by us in a large divine
\nspirit, with the calm high nature of a spiritual royalty. "Thou shouldst
\ndo works regarding also the holding together of the peoples, lokasamgraham evāpi sampaśyam kartum arhasi.<\/i> Whatsoever the Best doeth,
\nthat the lower kind of man puts into practice; the standard he creates,
\nthe people follows. 0 son of Pritha, I have no work that I need to do
\nin all the three worlds, I have nothing that I have not gained and
\nhave yet to gain, and I abide verily in the paths of action," varta eva
\nca karmani,\u2014eva<\/i> implying, I abide in it and do not leave it as the
\nSannyasin thinks himself bound to abandon works. "For if I did not
\nabide sleeplessly in the paths of action, men follow in every way my
\npath, these peoples would sink to destruction if I did not works and
\nI should be the creator of confusion and slay these creatures. As those
\nwho know not act with attachment to the action, he who knows
\nshould act without attachment, having for his motive to hold together
\nthe peoples. He should not create a division of their understanding
\nin the ignorant who are attached to their works; he should set them
\nto all actions, doing them himself with knowledge and in Yoga."     <\/font><\/p>\n

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

\nPage-121<\/font><\/span><\/p>\n

\n

\nThere are few more important passages in the Gita than these
\n<\/b>seven
\n<\/b>striking couplets. <\/font><\/p>\n

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

\n
\nBut let us clearly understand that they must not be interpreted,
\nas the modern pragmatic tendency concerned much more with the
\npresent affairs of the world than with any high and far-off spiritual
\npossibility seeks to interpret them, as no more than a philosophical and
\nreligious justification of social service, patriotic, cosmopolitan and
\nhumanitarian effort and attachment to the hundred eager social
\nschemes and dreams which attract the modern intellect. It is not the
\nrule of a large moral and intellectual altruism which is here announced, but that of a spiritual unity with God and with this world
\nof beings who dwell in him and in whom he dwells. It is not an injunction to subordinate the individual to society and humanity or
\nimmolate egoism on the altar of the human collectivity, but to fulfil
\nthe individual in God and to sacrifice the ego on the one true altar
\nof the all-embracing Divinity. The Gita moves on a plane of ideas
\nand experiences higher than those of the modern mind which is at
\nthe stage indeed of a struggle to shake off the coils of egoism, but is
\nStill mundane in its outlook and intellectual and moral rather than
\nspiritual in its temperament. Patriotism, cosmopolitanism, service or
\nsociety, collectivism, humanitarianism, the ideal or religion of humanity are admirable aids towards our escape from our primary condition of individual, family, social, national egoism into a secondary
\nstage in which the individual realises, as far as it can be done on the
\nintellectual, moral and emotional level,\u2014on that level he cannot do
\nit entirely in the right and perfect way, the way of the integral truth
\nof his being,\u2014the oneness of his existence with the existence of other
\nbeings. But the thought of the Gita reaches beyond to a tertiary condition of our developing self-consciousness towards which the secondary is only a partial stage of advance. <\/font><\/p>\n

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

\n
\nThe Indian social tendency has been to subordinate the individual
\nto the claims of society, but Indian religious thought and spiritual
\nseeking have been always loftily individualistic in their aims. An
\nIndian system of thought like the Gita’s cannot possibly fail to put
\nfirst the development of the individual, the highest need of the individual, his claim to discover and exercise his largest spiritual freedom, greatness, splendour, royalty,\u2014his aim to develop into the
\nillumined seer and king in the spiritual sense of seerdom and kingship, which was the first great charter of the ideal humanity promulgated <\/font>
\n<\/span><\/p>\n

\nPage-122<\/font><\/span><\/p>\n

\n

\nby the ancient Vedic sages. To exceed himself was their
\ngoal for the individual, not by losing all his personal aims in the aims
\nof an organised human society, but by enlarging, heightening, aggrandising himself into the consciousness of the Godhead. The rule
\ngiven here by the Gita is the rule for the master-man, the superman,
\nthe divinised human being, the Best, not in the sense of any Nietzschean, any one-sided and lopsided, any Olympian, Apollonian or
\nDionysian, any angelic or demoniac supermanhood, but in that of the
\nman whose whole personality has been offered up into the being,
\nnature and consciousness of the one transcendent and universal Divinity and by loss of the smaller self has found its greater self, has
\nbeen divinised. <\/font><\/p>\n

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

\n
\nTo exalt oneself out of the lower imperfect Prakriti, traigunyamayī
\nmāyā,<\/i> into unity with the divine being, consciousness and nature,1<\/sup>
\nmadbhāvam āgatāh,<\/i> is the object of the Yoga. But when this object
\nis fulfilled, when the man is in the Brahmic status and sees no longer
\nwith the false egoistic vision himself and the world, but sees all beings
\nin the Self, in God, and the Self in all beings, God in all beings, what
\nshall be the action,\u2014since action there still is,\u2014which results from
\nthat seeing, and what shall be the cosmic or individual motive of all
\nhis works? It is the question of Arjuna2<\/sup> but answered from a standpoint other than that from which Arjuna had put it. The motive cannot be personal desire on the intellectual, moral, emotional level, for
\nthat has been abandoned,\u2014even the moral motive has been abandoned, since the liberated man has passed beyond the lower distinction of sin and virtue, lives in a glorified purity beyond good and evil.
\nIt cannot be the spiritual call to his perfect self-development by means
\nof disinterested works, for the call has been answered, the development is perfect and fulfilled. His motive of action can only be the
\nholding together of the peoples, cikīrsur lokasamgraham.<\/i> This great
\nmarch of the peoples towards a far-off divine ideal has to be held together, prevented from falling into the bewilderment, confusion and
\nutter discord of the understanding which would lead to dissolution
\nand destruction and to which the world moving forward in the night
\nor dark twilight of ignorance would be too easily prone if it were not
\nheld together, conducted, kept to the great lines of its discipline by <\/font>
\n<\/span><\/p>\n

\n <\/p>\n

\n
\n1<\/sup> Sāyujya, sālokya<\/i> and sādrśya<\/i> or sādharmya.
\nSādharmya is<\/i> becoming
\n<\/b>of one
\n<\/b>law of being and action with the Divine.<\/font><\/span><\/p>\n

\n2<\/sup> kim<\/i>
\nprabhāseta kim āsīta vrajeta kim.<\/i> <\/font><\/span><\/p>\n

\nPage-123<\/font><\/span><\/p>\n

\n

\nthe illumination, by the strength, by the rule and example, by the
\nvisible standard and the invisible influence of its Best. The best,
\nthe individuals who are in advance of the general line and above the
\ngeneral level of the collectivity, are the natural leaders of mankind,
\nfor it is they who can point to the race both the way they must follow
\nand the standard or ideal they have to keep to or to attain. But the
\ndivinised man is the Best in no ordinary sense of the word and his
\ninfluence, his example must have a power which that of no ordinarily
\nsuperior man can exercise. What example then shall he give? What
\nrule or standard shall he uphold? <\/font><\/p>\n

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

\n
\nIn order to indicate more perfectly his meaning, the divine Teacher,
\nthe Avatar gives his own example, his own standard to Arjuna. "I
\nabide in the path of action," he seems to say, "the path that all men
\nfollow; thou too must abide in action. In the way I act, in that way
\nthou too must act. I am above the necessity of works, for I have
\nnothing to gain by them; I am the Divine who possess all things and
\nall beings in the world and I am myself beyond die world as well as
\nin it and I do not depend upon anything or any one in all the three
\nworlds for any object; yet I act. This too must be thy manner and
\nspirit of working. I, the Divine, am the rule and the standard; it is
\nI who make the path in which men tread; I am the way and the
\ngoal. But I do all this largely, universally, visibly in part, but far
\nmore invisibly; and men do not really know the way of my workings.
\nThou, when thou knowest and seest, when thou hast become the
\ndivinised man, must be the individual power of God, the human yet
\ndivine example, even as I am in my avatars. Most men dwell in the
\nignorance, the God-seer dwells in the knowledge; but let him not
\nconfuse the minds of men by a dangerous example, rejecting in his
\nsuperiority the works of the world; let him not cut short the thread
\nof action before it is spun out, let him not perplex and falsify the
\nstages and gradations of the ways I have hewn. The whole range of
\nhuman action has been decreed by Me with a view to the progress of
\nman from the lower to the higher nature, from the apparent undivine
\nto the conscious Divine. The whole range of human works must be
\nthat in which the God-knower shall move. All individual, all social
\naction, all the works of the intellect, the heart and the body are still
\nhis, not any longer for his own separate sake, but for the sake of God
\nin the world, of God in all beings and that all those beings may move
\nforward, as he has moved, by the path of works towards the discovery <\/font>
\n<\/span><\/p>\n

\nPage-124<\/font><\/span><\/p>\n

\n

\n
\nof the Divine in themselves. Outwardly his actions may not seem to
\ndiffer essentially from theirs; battle and rule as well as teaching and
\nthought, all the various commerce of man with man may fall in his
\nrange; but the spirit in which he does them must be very different,
\nand it is that spirit which by its influence shall be the great attraction
\ndrawing men upwards to his own level, the great lever lifting the
\nmass of men higher in their ascent." <\/font><\/p>\n

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

\n
\nThe giving of the example of God himself to the liberated man
\nis profoundly significant; for it reveals the whole basis of the Gita’s
\nphilosophy of divine works. The liberated man is he who has exalted
\nhimself into the divine nature and according to that divine nature
\nmust be his actions. But what is the divine nature? Is it not entirely
\nand solely that of the Akshara, the immobile, inactive, impersonal
\nself; for that by itself would lead the liberated man to actionless immobility. It is not characteristically that of the Kshara, the multitudinous, the personal, the Purusha self-subjected to Prakriti; for that
\nby itself would lead him back into subjection to his personality and
\nto the lower nature and its qualities. It is the nature of the Purushottama who holds both these together and by his supreme divinity
\nreconciles them in a divine reconciliation which is the highest secret
\nof his being, rahasyam hyetad uttamam.<\/i> He is not the doer of works
\nin the personal sense of our action involved in Prakriti; for God works
\nthrough his power, conscious nature, effective force,\u2014Shakti, Maya,
\nPrakriti,\u2014but yet above it, not involved in it, not subject to it, not
\nunable to lift himself beyond the laws, workings, habits of action
\nit creates, not affected or bound by them, not unable to distinguish
\nhimself, as we are unable, from the workings of life, mind and body.
\nHe is the doer of works who acts not, kartāram akartāram.<\/i> "Know
\nMe," says Krishna, "for the doer of this (the fourfold law of human
\nworkings) who am yet the imperishable non-doer. Works fix not themselves on me (na limpanti),<\/i> nor have I desire for the fruits of action,"
\nBut neither is he the inactive, impassive, unpuissant Witness and
\nnothing else; for it is he who works in the steps and measures of his
\npower; every movement of it, every particle of the world of beings it
\nforms is instinct with his presence, full of his consciousness, impelled
\nby his will, shaped by his knowledge. <\/font><\/p>\n

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

\n
\nHe is, besides, the Supreme without qualities who is possessed of
\nall qualities, nirguno gunī.3<\/sup><\/i> He is not bound by any mode of nature <\/font><\/p>\n

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

\n <\/p>\n

\n3<\/sup> Upanishad.
\n<\/font><\/i><\/span><\/p>\n

\nPage-125<\/font><\/span><\/p>\n

\n

\nor action, nor consists, as our personality consists, of a sum of qualities,
\nmodes of nature, characteristic operations of the mental, moral, emotional, vital, physical being, but is the source of all modes and
\nqualities, capable of developing any he wills in whatever way and to
\nwhatever degree he wills; he is the infinite being of which they are
\nways of becoming, the immeasurable quantity and unbound ineffable
\nof which they are measures, numbers and figures, which they seem to
\nrhythmise and arithmise in the standards of the universe. Yet neither
\nis he merely an impersonal indeterminate, nor a mere stuff of conscious existence
\nfor all determinations and personalisings to draw
\nupon for their material, but a supreme Being, the one original conscious Existent, the perfect Personality capable of all relations even
\nto the most human, concrete and intimate; for he is friend, comrade,
\nlover, playmate, guide, teacher, master, ministrant of knowledge or
\nministrant of joy, yet in all relations unbound, tree and absolute.
\nThis too the divinised man becomes in the measure of his attainment,
\nimpersonal in his personality, unbound by quality or action even
\nwhen maintaining the most personal and intimate relations with men,
\nunbound by any dharma<\/i> even when following in appearance this or
\nthat dharma.<\/i> Neither the dynamism of the kinetic man nor the actionless light of the ascetic or quietist, neither the vehement personality
\nof the man of action nor the indifferent impersonality of the philosophic sage is the complete divine ideal. These are the two conflicting
\nstandards of the man of this world and the ascetic or the quietist
\nphilosopher, one immersed in the action of the Kshara, the other striving to dwell entirely in the peace of the Akshara; but the complete
\ndivine ideal proceeds from the nature of the Purushottama which
\ntranscends this conflict and reconciles all divine possibilities. <\/font><\/p>\n

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

\n
\nThe kinetic man is not satisfied with any ideal which does not
\ndepend upon the fulfilment of this cosmic nature, this play of the
\nthree qualities of that nature, this human activity of mind and heart
\nand body. The highest fulfilment of that activity, he might say, is my
\nidea of human perfection, of the divine possibility in man; some ideal
\nthat satisfies the intellect, the heart, the moral being, some ideal o\u00a3
\nour human nature in its action can alone satisfy the human being; he must have something that he can seek in the workings of his mind
\nand life and body. For that is his nature, his dharma,<\/i> and how can
\nhe be fulfilled in something outside his nature? For to his nature
\neach being is bound and within it he must seek for his perfection. <\/font>
\n<\/span><\/p>\n

\nPage-126<\/font><\/span><\/p>\n

\n

\n
\nAccording to our human nature must <\/b> be our human perfection;
\n<\/b>and
\n<\/b>each man must strive for it according to the line of his personality,
\nhis svadharma,<\/i> but in life, in action, not outside life and action.
\n<\/b>Yes,
\n<\/b>there is a truth in that, replies the Gita; the fulfilment of God in man,
\nthe play of the Divine in life is part of the ideal perfection. But
\n<\/b>if
\n<\/b>you seek it only in the external, in life, in the principle of action,
\nyou will never find it; for you will then not only act according to your
\nnature, which is in itself a rule of perfection, but you will be\u2014and
\nthis is a rule of the imperfection\u2014eternally subject to its modes, its
\ndualities of liking and dislike, pain and pleasure and especially to the
\nrajasic mode with its principle of desire and its snare of wrath and
\ngrief and longing,\u2014the restless, all-devouring principle of desire, the
\ninsatiable fire which besieges your worldly action, the eternal enemy
\nof knowledge by which it is covered over here in your nature as is a
\nfire by smoke or a mirror by dust and which you must slay in order to
\nlive in the calm, clear, luminous truth of the spirit. The senses, mind
\nand intellect are the seat of this eternal cause of imperfection and yet
\nit is within this sense, mind and intellect, this play of the lower
\nnature that you would limit your search for perfection! The effort
\nis vain. The kinetic side of your nature must first seek to add to itself
\nthe quietistic; you must uplift yourself beyond this lower nature
\n<\/b>to
\n<\/b>that which is above the three gunas, that which is founded in the
\nhighest principle, in the soul. Only when you have attained to peace of soul, can you become capable of a free and divine action. <\/font><\/p>\n

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

\n
\nThe quietist, the ascetic, on the other hand, cannot see any possibility of perfection into which life and action enter. Are they not
\nthe very seat of bondage and imperfection? Is not all action imperfect
\nin its nature, like a fire that must produce smoke, is not the principle
\nof action itself rajasic, the father of desire, a cause that must have its
\neffect of obscuration of knowledge, its round of longing and success
\nand failure, its oscillations of joy and grief, its duality of virtue and
\nsin? God may be in the world, but he is not of the world; he is a
\nGod of renunciation and not the Master or cause of our works; the
\nmaster of our works is desire and the cause of works is ignorance. If
\nthe world, the Kshara is in a sense a manifestation or a līlā<\/i> of the
\nDivine, it is an imperfect play with the ignorance of Nature, an
\nobscuration rather than a manifestation. That is surely evident from
\nour very first glance at the nature of the world and does not the fullest
\nexperience of the world teach us always the same truth? is it not a <\/font>
\n<\/span><\/p>\n

\nPage-127<\/font><\/span><\/p>\n

\n

\nwheel of the ignorance binding the soul to continual birth by the
\nimpulse of desire and action until at last that is exhausted or cast
\naway? Not only desire, but action also must be flung away; seated
\nin the silent self the soul will then pass away into the motionless,
\nactionless, imperturbable, absolute Brahman. To this objection of
\nthe impersonalising quietist the Gita is at more pains to answer than
\nto that of the man of the world, the kinetic individual. For this
\nquietism having hold of a higher and more powerful truth which is
\nyet not the whole or the highest truth, its promulgation as the universal, complete, highest ideal of human life is likely to be more
\nconfusing and disastrous to the advance of the human race towards
\nits goal than the error of an exclusive kinetism. A strong one-sided
\ntruth, when set forth as the whole truth, creates a strong light but
\nalso a strong confusion; for the very strength of its element of truth
\nincreases the strength of its element of error. The error of the kinetic
\nideal can only prolong the ignorance and retard the human advance
\nby setting it in search of perfection where perfection cannot be found; but the error of the quietistic ideal contains in itself the very principle of world-destruction. Were I to act upon it, says Krishna, I
\nshould destroy the peoples and be the author of confusion; and though
\nthe error of an individual human being, even though a nearly divine
\nman, cannot destroy the whole race, it may produce a widespread
\nconfusion which may be in its nature destructive of the principle of
\nhuman life and disturbing to the settled line of its advance. <\/font><\/span><\/p>\n

\n
\nTherefore the quietistic tendency in man must be got to recognise
\nits own incompleteness and admit on an equality with itself the truth
\nwhich lies behind the kinetic tendency,\u2014the fulfilment of God in
\nman and the presence of the Divine in all the action of the human
\nrace. God is there not only in the silence, but in the action; the
\nquietism of the impassive soul unaffected by Nature and the kinetism
\nof the soul giving itself to Nature so that the great world-sacrifice,
\nthe Purusha-Yajna, may be effected, are not a reality and a falsehood
\nin perpetual struggle nor yet two hostile realities, one superior, the
\nother inferior, each fatal to the other; they are the double term of
\nthe divine manifestation. The Akshara alone is not the whole key of
\ntheir fulfilment, not the very highest secret. The double fulfilment,
\nthe reconciliation is to be sought in the Purushottama represented
\nhere by Krishna, at once supreme Being, Lord of the worlds and
\nAvatar. The divinised man entering into his divine nature will act <\/font>
\n<\/span><\/p>\n

\nPage-128<\/font><\/span><\/p>\n

\n

\n
\neven as he acts; he will not give himself up to inaction. The Divine is
\nat work in man in the ignorance and at work in man in the knowledge. To know Him is our soul’s highest welfare and the condition
\nof its perfection, but to know and realise Him as a transcendent peace
\nand silence is not all; the secret that has to be learned is at once the
\nsecret of the eternal and unborn Divine and the secret of the divine
\nbirth and works, janma karma ca me divyam.<\/i> The action which proceeds from that knowledge, will be free from all bondage; "he who
\nso knoweth Me". says the Teacher, "is not bound by works." If the
\nescape from the obligation of works and desire and from the wheel
\nof rebirth is to be the aim and the ideal, then this knowledge is to
\nbe taken as the true, the broad way of escape; for, says the Gita, "he
\nwho knows in their right principles My divine birth and works, comes
\nwhen he leaves his body, not to rebirth, but to Me, 0 Arjuna."
\nThrough the knowledge and possession of the divine birth he comes
\nto the unborn and imperishable Divine who is the self of all beings,
\najo avyaya ātmā;<\/i> through the knowledge and execution of divine
\nworks to the Master of works, the lord of all beings, bhūtānām īśvara. <\/i>He lives in that unborn being; his works are those of that universal
\nMastery. <\/font><\/span><\/p>\n

\nPage-129<\/font><\/span><\/td>\n<\/tr>\n<\/table>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

CHAPTER XIV   THE PRINCIPLE OF DIVINE WORKS   THIS THEN is the sense of the Gita’s doctrine of sacrifice. Its full significance depends on…<\/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-3614","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\/3614","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=3614"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/3614\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=3614"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=3614"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=3614"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}