{"id":3621,"date":"2013-07-13T01:50:01","date_gmt":"2013-07-13T01:50:01","guid":{"rendered":"http:\/\/localhost\/?p=3621"},"modified":"2013-07-13T01:50:01","modified_gmt":"2013-07-13T01:50:01","slug":"07-the-creed-of-the-aryan-fighter-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\/07-the-creed-of-the-aryan-fighter-vol-essays-on-the-gita-1950-edn","title":{"rendered":"-07_The Creed of the Aryan Fighter.htm"},"content":{"rendered":"
\n\n\n
\n

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

\n <\/p>\n

\n
\nTHE CREED OF THE ARYAN FIGHTER* <\/font><\/b>
\n<\/span><\/p>\n

\n <\/p>\n

\n T<\/font>HE
\nANSWER<\/font> of the divine Teacher to the first flood of Arjuna’s passionate self-questioning, his shrinking from slaughter, his sense of
\nsorrow and sin, his grieving for an empty and desolate life, his forecast of evil results of an evil deed, is a strongly-worded rebuke. All
\nthis, it is replied, is confusion of mind and delusion, a weakness
\nof the heart, an unmanliness, a fall from the virility of the fighter and
\nthe hero. Not this was fitting in the son of Pritha, not thus should
\nthe champion and chief hope of a righteous cause abandon it in the
\nhour of crisis and peril or suffer the sudden amazement of his heart
\nand senses, the clouding of his reason and the downfall of his will to betray
\nhim into the casting away of his divine weapons and the refusal of his God-given work. This is not the way cherished and followed by the Aryan man; this mood came not from heaven nor can it
\nlead to heaven, and on earth it is the forfeiting of the glory that waits
\nupon strength and heroism and noble works. Let him put from him
\nthis weak and self-indulgent pity, let him rise and smite his enemies! <\/font><\/p>\n

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

\n
\nThe answer of a hero to a hero, shall we say, but not that which
\nwe should expect from a divine Teacher from whom we demand
\nrather that he shall encourage always gentleness and saintliness and
\nself-abnegation and the recoil from worldly aims and cessation from
\nthe ways of the world? The Gita expressly says that Arjuna has thus
\nlapsed into unheroic weakness, "his eyes full and distressed with tears,
\nhis heart overcome by depression and discouragement," because he is
\ninvaded by pity, krpayāvistam.<\/i> Is this not then a divine weakness? Is not pity a divine emotion which should not thus be discouraged
\nwith harsh rebuke? Or are we in face of a mere gospel of war
\nand heroic action, a Nietzschean creed of power and high-browed
\nstrength, of Hebraic or old Teutonic hardness which holds pity to be
\na weakness and thinks like the Norwegian hero who thanked God <\/font><\/p>\n

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

\n <\/p>\n

\n
\n* Gita II, 1-38. <\/font><\/span><\/p>\n

\nPage-52<\/font><\/span><\/p>\n

\n

\nbecause He had given him a hard heart? But the teaching of the
\nGita springs from an Indian creed and to the Indian mind compassion
\nhas always figured as one of the largest elements of the divine nature.
\nThe Teacher himself enumerating in a later chapter the qualities of
\nthe godlike nature in man places among them compassion to creatures, gentleness, freedom from wrath and from the desire to slay and
\ndo hurt, no less than fearlessness and high spirit and energy. Harshness and hardness and fierceness and a satisfaction in slaying enemies
\nand amassing wealth and unjust enjoyments are Asuric qualities; they
\ncome from the violent Titanic nature which denies the Divine in the
\nworld and the Divine in man and worships Desire only as its deity.
\nIt is not then from any such standpoint that the weakness of Arjuna
\nmerits rebuke. <\/font><\/p>\n

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

\n
\n"Whence has come to thee this dejection, this stain and darkness of
\nthe soul in the hour of difficulty and peril?" asks Krishna of Arjuna.
\nThe question points to the real nature of Arjuna’s deviation from his
\nheroic qualities. There is a divine compassion which descends to us
\nfrom on high and for the man whose nature does not possess it, is not
\ncast in its mould, to pretend to be the superior man, the master-man
\nor the superman is a folly and an insolence, for he alone is the superman who most manifests the highest nature of the Godhead in humanity. This compassion observes with an eye of love and wisdom
\nand calm strength the battle and the struggle, the strength and weakness of man, his virtues and sins, his joy and suffering, his knowledge and his ignorance, his wisdom and his folly, his aspiration and
\nhis failure and it enters into it all to help and to heal. In the saint and
\nphilanthropist it may cast itself into the mould of a plenitude of love
\nor charity; in the thinker and hero it assumes the largeness and the
\nforce of a helpful wisdom and strength. It is this compassion in
\nthe Aryan fighter, the soul of his chivalry, which will not break the
\nbruised reed, but helps and protects the weak and the oppressed and
\nthe wounded and the fallen. But it is also the divine compassion that
\nsmites down the strong tyrant and the confident oppressor, not in
\nWrath and with hatred,\u2014for these are not the high divine qualities,
\nthe wrath of God against the sinner, God’s hatred of the wicked are
\nthe fables of half-enlightened creeds, as much a fable as the eternal
\ntorture of the Hells they have invented,\u2014but, as the old Indian spirituality clearly saw, with as much love and compassion for the strong <\/font>
\n<\/span><\/p>\n

\nPage-53<\/font><\/span><\/p>\n

\n

\n
\nTitan erring by his strength and slain for his sins as for the sufferer
\nand the oppressed who have to be saved from his violence and injustice. <\/font><\/p>\n

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

\n
\nBut such is not the compassion which actuates Arjuna in the rejection of his work and mission. That is not compassion but an impotence full of a weak self-pity, a recoil from the mental suffering
\nwhich his act must entail on himself,\u2014"I see not what shall thrust
\nfrom me the sorrow that dries up the senses,"\u2014and of all things self-pity is among the most ignoble and un-Aryan of moods. Its pity for
\nothers is also a form of self-indulgence; it is the physical shrinking of
\nthe nerves from the act of slaughter, the egoistic emotional shrinking
\nof the heart from the destruction of the Dhritarashtrians because they
\nare "one’s own people" and without them life will be empty. This
\npity is a weakness of the mind and senses,\u2014a weakness which may
\nwell be beneficial to men of a lower grade of development, who have
\nto be weak because otherwise they will be hard and cruel; for they
\nhave to cure the harsher by the gentler forms of sensational egoism,
\nthey have to call in tamas, the debile principle, to help sattwa, the
\nprinciple of light, in quelling the strength and excess of their rajasic
\npassions. But this way is not for the developed Aryan man who has
\nto grow not by weakness, but by an ascension from strength to
\nstrength. Arjuna is the divine man, the master-man in the making
\nand as such he has been chosen by the gods. He has a work given to
\nhim, he has God beside him in his chariot, he has the heavenly
\nbow Gandiva in his hand, he has the champions of unrighteousness,
\nthe opponents of the divine leading of the world in his front. Not his
\nis the right to determine what he shall do or not do according to his
\nemotions and his passions, or to shrink from a necessary destruction
\nby the claim of his egoistic heart and reason, or to decline his work
\nbecause it will bring sorrow and emptiness to his life or because its
\nearthly result has no value to him in the absence of the thousands who
\nmust perish. All that is a weak falling from his higher nature. He has
\nto see only the work that must be done, kartavyan karma, to<\/i> hear only
\nthe divine command breathed through his warrior nature, to feel only
\nfor the world and the destiny of mankind calling to him as its god-sent man to assist its march and clear its path of the dark armies that
\nbeset it. <\/font><\/p>\n

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

\n
\nArjuna in his reply to Krishna admits the rebuke even while he
\nstrives against and refuses the command. He is aware of his weakness <\/font>
\n<\/span><\/p>\n

\nPage-54<\/font><\/span><\/p>\n

\n

\nweakness and yet accepts subjection to it. It is poorness of spirit, he
\nowns, that has smitten away from him his true heroic nature; his
\nwhole consciousness is bewildered in its view of right and wrong and
\nhe accepts the divine Friend as his teacher; but the emotional and
\nintellectual props on which he had supported his sense of righteousness have been entirely cast down and he cannot accept a command
\nwhich seems to appeal only to his old standpoint and gives him no
\nnew basis for action. He attempts still to justify his refusal of the
\nwork and puts forward in its support the claim of his nervous and
\nsensational being which shrinks from the slaughter with its sequel of
\nblood-stained enjoyments, the claim of his heart which recoils from
\nthe sorrow and emptiness of life that will follow his act, the claim of
\nhis customary moral notions which are appalled by the necessity o\u00a3
\nslaying his gurus, Bhishma and Drona, the claim of his reason which
\nsees no good but only evil results of the terrible and violent work
\nassigned to him. He is resolved that on the old basis of thought and
\nmotive he will not fight and he awaits in silence the answer to objections that seem to him unanswerable. It is these claims of Arjuna’s
\negoistic being that Krishna sets out first to destroy in order to make
\nplace for the higher law which shall transcend all egoistic motives of
\naction. <\/font><\/p>\n

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

\n
\nThe answer of the Teacher proceeds upon two different lines, first,
\na brief reply founded upon the highest ideas of the general Aryan
\nculture in which Arjuna has been educated, secondly, another and
\nlarger founded on a more intimate knowledge, opening into deeper
\ntruths of our being, which is the real starting-point of the teaching of
\nthe Gita. This first answer relies on the philosophic and moral conceptions of the Vedantic philosophy and the social idea of duty and
\nhonour which formed the ethical basis of Aryan society. Arjuna has
\nsought to justify his refusal on ethical and rational grounds, but he
\nhas merely cloaked by words of apparent rationality the revolt of his
\nignorant and unchastened emotions. He has spoken of the physical
\nlife and the death of the body as if these were the primary realities; but they have no such essential value to the sage and the thinker.
\nThe sorrow for the bodily death of his friends and kindred is a grief
\nto which wisdom and the true knowledge of life lend no sanction.
\nThe enlightened man does not mourn either for the living or the
\ndead, for he knows that suffering and death are merely incidents in
\nthe history of the soul. The soul, not the body, is the reality. All <\/font>
\n<\/span><\/p>\n

\nPage-55<\/font><\/span><\/p>\n

\n

\n
\nthese kings of men for whose approaching death he mourns, have
\nlived before, they will live again in the human body; for as the soul
\npasses physically through childhood and youth and age, so it passes
\non to the changing of the body. The calm and wise mind, the dhīra,
\n<\/i>the thinker who looks upon life steadily and does not allow himself
\nto be disturbed and blinded by his sensations and emotions, is not
\ndeceived by material appearances; he does not allow the clamour of
\nhis blood and his nerves and his heart to cloud his judgment or to
\ncontradict his knowledge. He looks beyond the apparent facts of the
\nlife of the body and senses to the real fact of his being and rises beyond the emotional and physical desires of the ignorant nature to the
\ntrue and only aim of the human existence. <\/font><\/p>\n

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

\n
\nWhat is that real fact? that highest aim? This, that human life
\nand death repeated through the aeons in the great cycles of the world
\nare only a long progress by which the human being prepares and
\nmakes himself fit for immortality. And how shall he prepare himself?
\nwho is the man that is fit? The man who rises above the conception
\nof himself as a life and a body, who does not accept the material and
\nsensational touches of the world at their own value or at the value
\nwhich the physical man attaches to them, who knows himself and all
\nas souls, learns himself to live in his soul and not in his body and
\ndeals with others too as souls and not as mere physical beings. For by
\nimmortality is meant not the survival of death,\u2014that is already given
\nto every creature born with a mind,\u2014but the transcedence of life and
\ndeath. It means that ascension by which man ceases to live as a mind-informed body and lives at last as a spirit and in the Spirit. Whoever
\nis subject to grief and sorrow, a slave to Lie sensations and emotions,
\noccupied by the touches of things transient cannot become fit for immortality. These things must be borne until they are conquered, till
\nthey can give no pain to the liberated man, till he is able to receive
\nall the material happenings of the world whether joyful or sorrowful
\nwith a wise and calm equality, even as the tranquil eternal Spirit
\nsecret within us receives them. To be disturbed by sorrow and horror
\nas Arjuna has been disturbed, to be deflected by them from the path
\nthat has to be travelled, to be overcome by self-pity and intolerance of
\nsorrow and recoil from the unavoidable and trivial circumstance of
\nthe death of the body, this is un-Aryan ignorance. It is not the way
\nof the Aryan climbing in calm strength towards the immortal life. <\/font><\/p>\n

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

\n
\nThere is no such thing as death, for it is the body that dies and the <\/font>
\n<\/span><\/p>\n

\nPage-56<\/font><\/span><\/p>\n

\n

\n
\nbody is not the man. That which really is, cannot go out of existence,
\nthough it may change the forms through which it appears, just as that
\nwhich is non-existent cannot come into being. The soul is and cannot cease to be. This opposition of is and is not, this balance of being
\nand becoming which is the mind’s view of existence, finds its end in
\nthe realisation of the soul as the one imperishable self by whom all
\nthis universe has been extended. Finite bodies have an end, but that
\nwhich possesses and uses the body, is infinite, illimitable, eternal, indestructible. It casts away old and takes up new bodies as a man
\nchanges worn-out raiment for new; and what is there in this to grieve
\nat and recoil and shrink? This is not born, nor does it die, nor is it a
\nthing that comes into being once and passing away will never come
\ninto being again. It is unborn, ancient, sempiternal; it is not slain
\nwith the slaying of the body. Who can slay the immortal spirit?
\nWeapons cannot cleave it, nor the fire burn, nor do the waters drench
\nit, nor the wind dry. Eternally stable, immobile, all-pervading, it is
\nfor ever and for ever. Not manifested like the body, but greater than
\nall manifestation, not to be analysed by the thought, but greater than
\nall mind, not capable of change and modification like the life and
\nits organs and their objects, but beyond the changes of mind and life
\nand body, it is yet the Reality which all these strive to figure. <\/font><\/p>\n

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

\n
\nEven if the truth of our being were a thing less sublime, vast, intangible by death and life, if the self were constantly subject to birth
\nand death, still the death of beings ought not to be a cause of sorrow.
\nFor that is an inevitable circumstance of the soul’s self-manifestation.
\nIts birth is an appearing out of some state in which it is not nonexistent but unmanifest to our mortal senses, its death is a return to
\nthat unmanifest world or condition and out of it will again appear
\nin the physical manifestation. The to-do made by the physical mind
\nand senses about death and the horror of death whether on the sickbed or the battlefield, is the most ignorant of nervous clamours. Our
\nsorrow for the death of men is an ignorant grieving for those for whom
\nthere is no cause to grieve, since they have neither gone out of existence nor suffered any painful or terrible change of condition, but are
\nbeyond death no less in being and no more unhappy in circumstance
\nthan in life. But in reality the higher truth is the real truth. All are
\nthat Self, that One, that Divine whom we look on and speak and
\nhear of as the wonderful beyond our comprehension, for after all our
\nseeking and declaring of knowledge and learning from those who <\/font><\/span><\/p>\n

\nPage-57<\/font><\/span><\/p>\n

\n

\nhave knowledge no human mind has ever known this Absolute. <\/b> It is
\nthis which is here veiled by the world, the master of the body; all life
\nis only its shadow; the coming of the soul into physical manifestation and our passing out of it by death is only one of its minor movements. When we have known ourselves as this, then to speak of ourselves as slayer or slain is an absurdity. One thing only is the truth in
\nwhich we have to live, the Eternal manifesting itself as the soul of
\nman in the great cycle of its pilgrimage with birth and death for milestones, with worlds beyond as resting-places, with all the circumstances of life happy or unhappy as the means of our progress and
\nbattle and victory and with immortality as the home to which the
\nsoul travels. <\/font><\/p>\n

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

\n
\nTherefore, says the Teacher, put away this vain sorrow and shrinking, fight, 0 son of Bharata. But wherefore such a conclusion? This
\nhigh and great knowledge, this strenuous self-discipline of the mind
\nand soul by which it is to rise beyond the clamour of the emotions
\nand the cheat of the senses to true self-knowledge, may well free us
\nfrom grief and delusion; it may well cure us of the fear of death and
\nthe sorrow for the dead; it may well show us that those whom we
\nspeak of as dead are not dead at all nor to be sorrowed for, since they
\nhave only gone beyond; it may well teach us to look undisturbed
\nupon the most terrible assaults of life and upon the death of the body
\nas a trifle; it may exalt us to the conception of all life’s circumstances
\nas a manifestation of the One and as a means for our souls to raise
\nthemselves above appearances by an upward evolution until we know
\nourselves as the immortal Spirit. But how does it justify the action
\ndemanded of Arjuna and the slaughter of Kurukshetra? The answer
\nis that this is the action required of Arjuna in the path he has to travel; it has come inevitably in the performance of the function demanded
\nof him by his svadharma,<\/i> his social duty, the law of his life and the
\nlaw of his being. This world, this manifestation of the Self in the
\nmaterial universe is not only a cycle of inner development, but a field
\nin which the external circumstances of life have to be accepted as an
\nenvironment and an occasion for that development. It is a world of
\nmutual help and struggle; not a serene and peaceful gliding through
\neasy joys is the progress it allows us, but every step has to be gained
\nby heroic effort and through a clash of opposing forces. Those who
\ntake up the inner and the outer struggle even to the most physical <\/font>
\n<\/span><\/p>\n

\nPage-58<\/font><\/span><\/p>\n

\n

\nclash of all, that of war, are the Kshatriyas, the mighty men; war,
\nforce, nobility, courage are their nature; protection of the right
\nand an unflinching acceptance of the gage of battle is their virtue
\nand their duty. For there is continually a struggle between right and
\nwrong, justice and injustice, the force that protects and the force that
\nviolates and oppresses, and when this has once been brought to the
\nissue of physical strife, the champion and standard-bearer of the Right
\nmust not shake and tremble at the violent and terrible nature of the
\nwork he has to do; he must not abandon his followers or fellowfighters, betray his cause and leave the standard of Right and Justice
\nto trail in the dust and be trampled into mire by the blood-stained
\nfeet of the oppressor, because of a weak pity for the violent and cruel
\nand a physical horror of the vastness of the destruction decreed. His
\nvirtue and his duty lie in battle and not in abstention from battle; it
\nis not slaughter, but non-slaying which would here be the sin. <\/font><\/p>\n

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

\n
\nThe Teacher then turns aside for a moment to give another answer
\nto the cry of Arjuna over the sorrow of the death of kindred which will
\nempty his life of the causes and objects of living. What is the true
\nobject of the Kshatriya’s life and his true happiness? Not self-pleasing
\nand domestic happiness and a life of comfort and peaceful joy with
\nfriends and relatives, but to battle for the right is his true object of
\nlife and to find a cause for which he can lay down his life or by victory win the crown and glory of the hero’s existence is his greatest
\nhappiness. "There is no greater good for the Kshatriya than righteous
\nbattle, and when such a battle comes to them of itself like the open
\ngate of heaven, happy are the Kshatriyas then. If thou doest not this
\nbattle for the right, then hast thou abandoned thy duty and virtue and
\nthy glory, and sin shall be thy portion." He will by such a refusal incur
\ndisgrace and the reproach of fear and weakness and the loss of his
\nKshatriya honour. For what is worst grief for a Kshatriya? It is the loss
\nof his honour, his fame, his noble station among the mighty men, the
\nmen of courage and power; that to him is much worse than death.
\nBattle, courage, power, rule, the honour of the brave, the heaven of
\nthose who fall nobly, this is the warrior’s ideal. To lower that ideal, to
\nallow a smirch to fall on that honour, to give the example of a hero
\namong heroes whose action lays itself open to the reproach of cowardice and weakness and thus to lower the moral standard of mankind,
\nis to be false to himself and to the demand of the world on its leaders <\/font>
\n<\/span><\/p>\n

\nPage-59<\/font><\/span><\/p>\n

\n

\n
\nand Icings. "Slain thou shalt win Heaven, victorious thou shalt enjoy
\nthe earth; therefore arise, 0 son of Kunti, resolved upon battle." <\/font><\/p>\n

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

\n
\nThis heroic appeal may seem to he on a lower level than the stoical
\nspirituality which precedes and the deeper spirituality which follows; for in the next verse the Teacher bids him to make grief and happiness, loss and gain, victory and defeat equal to his soul and then turn
\nto the battle,\u2014the real teaching of the Gita. But Indian ethics has always seen the practical necessity of graded ideals
\nfor the developing
\nmoral and spiritual life of man. The Kshatriya ideal, the ideal of the
\nfour orders is here placed in its social aspect, not as afterwards in its
\nspiritual meaning. This, says Krishna in effect, is my answer to you if
\nyou insist on joy and sorrow and the result of your actions as your
\nmotive of action. I have shown you in what direction the higher
\nknowledge of self and the world points you; I have now shown you in
\nwhat direction your social duty and the ethical standard of your order
\npoint you, svadharmam api cāveksya.<\/i> Whichever you consider, the
\nresult is the same. But it you are not satisfied with your social duty and
\nthe virtue of your order, if you think that leads you to sorrow and sin,
\nthen I bid you rise to a higher and not sink to a lower ideal. Put away
\nall egoism from you, disregard joy and sorrow, disregard gain and loss
\nand all worldly results; look only at the cause you must serve and the
\nwork that you must achieve by divine command; "so thou shalt not
\nincur sin." Thus Arjuna’s plea of sorrow, his plea of the recoil from
\nslaughter, his plea of the sense of sin, his plea of the unhappy results
\nof his action, are answered according to the highest knowledge and
\nethical ideals to which his race and age had attained. <\/font><\/span><\/p>\n

\n
\nIt is the creed of the Aryan fighter. "Know God," it says, "know thyself, help man; protect the Right, do without fear or weakness or faltering thy work of battle in the world. Thou art the eternal and imperishable Spirit, thy soul is here on its upward path to immortality; life and death are nothing, sorrow and wounds and suffering
\nare
\nnothing, for these things have to be conquered and overcome. Look not at thy own pleasure and gain and profit, but above and around,:!
\nabove at the shining summits to which thou climbest, around at this¦
\nworld of battle and trial in which good and evil, progress and retrogression are locked in stern conflict. Men call to thee, their strong
\nman, their hero for help; help then, fight. Destroy when by destruction the world must advance, but hate not that which thou destroyest
\nneither grieve for all those who perish. Know everywhere the one self <\/font>
\n<\/span><\/p>\n

\nPage-60<\/font><\/span><\/p>\n

\n

\nknow all to be immortal souls and the body to be but dust. Do thy
\nwork with a calm, strong and equal spirit; fight and fall nobly or conquer mightily. For this is the work that God and thy nature have given
\nto thee to accomplish." <\/font><\/span><\/p>\n

\nPage-61<\/font><\/span><\/td>\n<\/tr>\n<\/table>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

VII   THE CREED OF THE ARYAN FIGHTER*    THE ANSWER of the divine Teacher to the first flood of Arjuna’s passionate self-questioning, his shrinking…<\/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-3621","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\/3621","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=3621"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/3621\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=3621"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=3621"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=3621"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}