{"id":3622,"date":"2013-07-13T01:50:01","date_gmt":"2013-07-13T01:50:01","guid":{"rendered":"http:\/\/localhost\/?p=3622"},"modified":"2013-07-13T01:50:01","modified_gmt":"2013-07-13T01:50:01","slug":"36-the-way-and-the-bhakta-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\/36-the-way-and-the-bhakta-vol-essays-on-the-gita-1950-edn","title":{"rendered":"-36_The Way and the Bhakta.htm"},"content":{"rendered":"
\n\n\n
\n

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

\n <\/p>\n

\nTHE WAY AND THE BHAKTA <\/font>
\n<\/b><\/span><\/p>\n

\n <\/p>\n

\n
\nI<\/font>N THE <\/font>eleventh chapter of the Gita the original object of the teaching has been achieved and brought up to a certain completeness.
\nThe command to divine action done for the sake of the world and
\nin union with the Spirit who dwells in it and in all its creatures and
\nin whom all its working takes place, has been given and accepted by
\nthe Vibhuti. The disciple has been led away from the old poise of the
\nnormal man and the standards, motives, outlook, egoistic consciousness of his ignorance, away from all that had finally failed him in
\nthe hour of his spiritual crisis. The very action which on that standing he had rejected, the terrible function, the appalling labour, he
\nhas now been brought to admit and accept on a new inner basis.
\nA reconciling greater knowledge, a diviner consciousness, a high impersonal motive, a spiritual standard of oneness with the will of the
\nDivine acting on the world from the fountain light and with the
\nmotive power of the spiritual nature,\u2014this is the new inner principle
\nof works which is to transform the old ignorant action. A knowledge which embraces oneness with the Divine and arrives through
\nthe Divine at conscious oneness with all things and beings, a will
\nemptied of egoism and acting only by the command and as an
\ninstrumentation of the secret Master of works, a divine love whose one
\naspiration is towards a close intimacy with the supreme Soul of all
\nexistence, accomplished by the unity of these three perfected powers
\nan inner all-comprehending unity with the transcendent and universal Spirit and Nature and all creatures are the foundation offered
\nfor his activities to the liberated man. For from that foundation the
\nsoul in him can suffer the instrumental nature to act in safety; he is
\nlifted above all cause of stumbling, delivered from egoism and its
\nlimitations, rescued from all fear of sin and evil and consequence,
\nexalted out of that bondage to the outward nature and the limited
\naction which is the knot of the Ignorance. He can act in the
\npower of the light, no longer in twilight or darkness, and a divine <\/font>
\n<\/span><\/p>\n

\nPage-352<\/font><\/span><\/p>\n

\n

\n
\nsanction upholds every step of his conduct The difficulty which had
\nbeen raised by the antinomy between the freedom of the spirit and
\nthe bondage of the soul in Nature, has been solved by a luminous
\nreconciliation of Spirit with Nature. That antinomy exists for the
\nmind in the ignorance; it ceases to exist for the spirit in its knowledge. <\/font><\/p>\n

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

\n
\nBut there is something more to be said in order to bring out all
\nthe meaning of the great spiritual change. The twelfth chapter leads
\nup to this remaining knowledge and the last six that follow develop
\nit to a grand final conclusion. This thing that remains still to be said
\nturns upon the difference between the current Vedantic view of
\nspiritual liberation and the larger comprehensive freedom which the
\nteaching of the Gita opens to the spirit. There is now a pointed return to that difference. The current Vedantic way led through the
\ndoor of an austere and exclusive knowledge. The Yoga, the oneness
\nwhich it recognised as the means and the absorbing essence of the
\nspiritual release, was a Yoga of pure knowledge and a still oneness
\nwith a supreme Immutable, an absolute Indefinable,\u2014the unmanifested Brahman, infinite, silent, intangible, aloof, far above all this
\nuniverse of relations. In the way proposed by the Gita knowledge is
\nindeed the indispensable foundation, but an integral knowledge.
\nImpersonal integral works are the first indispensable means; but a
\ndeep and large love and adoration, to which a relationless Unmanifest,
\nan aloof and immovable Brahman can return no answer, since these
\nthings ask for a relation and an intimate personal closeness, are the
\nstrongest and highest power for release and spiritual perfection and
\nthe immortal Ananda. The Godhead with whom the soul of man has
\nto enter into this closest oneness, is indeed in his supreme status a
\ntranscendent Unthinkable too great for any manifestation, Parabrahman; but he is at the same time the living supreme Soul of all
\nthings. He is the supreme Lord, the Master of works and universal
\nnature. He at once exceeds and inhabits as its self the soul and mind
\nand body of the creature. He is Purushottama, Parameshwara and
\nParamatman and in all these equal aspects the same single and eternal
\nGodhead. It is an awakening to this integral reconciling knowledge that is the wide gate to the utter release of the soul and an unimaginable perfection of the nature. It is this Godhead in the unity
\nof all his aspects to whom our works and our adoration and our knowledge have to be directed as a constant inner sacrifice. It is this supreme soul, Purushottama, transcendent of the universe, but also its <\/font>
\n<\/span><\/p>\n

\nPage-353<\/font><\/span><\/p>\n

\n

\n
\ncontaining spirit, inhabitant and possessor, even as it is mightily figured in the vision of Kurukshetra, into whom the liberated spirit has
\nto enter once it has reached to the vision and knowledge of him in all
\nthe principles and powers of his existence, once it is able to grasp
\nand enjoy his multitudinous oneness, j\u00f1ātum drastum tattvena pravestum ca.<\/i> <\/font><\/p>\n

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

\n
\nThe liberation of the Gita is not a self-oblivious abolition of the
\nsoul’s personal being in the absorption of the One, sāyujya mukti;<\/i> it is
\nall kinds of union at once. There is an entire unification with the
\nsupreme Godhead in essence of being and intimacy of consciousness
\nand identity of bliss, sāyujya,\u2014<\/i>for one object of this Yoga is to become
\nBrahman, brahmabhūta.<\/i> There is an eternal ecstatic dwelling in the
\nhighest existence of the Supreme, sālokya,\u2014<\/i>for it is said, "Thou shalt
\ndwell in Me," nivasisyasi mayyeva.<\/i> There is an eternal love and
\nadoration in a uniting nearness, there is an embrace of the liberated
\nspirit by its divine Lover and the enveloping Self of its infinitudes
\nsāmīpya.<\/i> There is an identity of the soul’s liberated nature with the
\ndivine nature, sādrśya mukti,\u2014<\/i>-for the perfection of the free spirit is
\nto become even as the Divine, madbhāvam āgatah,<\/i> and to be one with
\nhim in the law of its being and the law of its work and nature,
\nsādharmyam āgatah.<\/i> The orthodox Yoga of knowledge aims at a
\nfathomless immergence in the one infinite existence, sāyujya;<\/i> it looks
\nupon that alone as the entire liberation. The Yoga of adoration
\nenvisages an eternal habitation or nearness as the greater release,
\nsālokya, sāmīpya,<\/i> The Yoga of works leads to oneness in power of
\nbeing and nature, sādrśya:<\/i> but the Gita envelops them all in its
\ncatholic integrality and fuses them all into one greatest and richest
\ndivine freedom and perfection. <\/font><\/p>\n

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

\n
\nArjuna is made to raise the question of this difference. It must be
\nremembered that the distinction between the impersonal immutable
\nAkshara Purusha and the supreme Soul that is at once impersonality
\nand divine Person and much more than either,\u2014that this capital
\ndistinction implied in the later chapters and in the divine "I" of
\nwhich Krishna has constantly spoken, aham, mām,<\/i> has as yet not been
\nquite expressly and definitely drawn. We have been throughout anticipating it in order to understand from the beginning the full significance of the Gita’s message and not have to go back again, as we
\nwould otherwise be obliged, over the same ground newly seen and
\nprospected in the light of this greater truth. Arjuna has been en<\/font><\/span><\/p>\n

\nPage-354<\/font><\/span><\/p>\n

\n

\n
\njoined first to sink his separate personality in the calm impersonality
\nof the one eternal and immutable self, a teaching which agreed well
\nwith his previous notions and offered no difficulties. But now he is
\nconfronted with the vision of this greatest transcendent, this widest
\nuniversal Godhead and commanded to seek oneness with him by
\nknowledge and works and adoration. Therefore he asks the better
\nto have a doubt cleared which might otherwise have arisen, "Those
\ndevotees who thus by a constant union seek after thee, tvām,<\/i> and
\nthose who seek after the unmanifest Immutable, which of these have
\nthe greater knowledge of Yoga?" This recalls the distinction made
\nin the beginning by such phrases as "in the self, then in Me," ātmani
\natho mayi:<\/i> Arjuna points the distinction, tvām, aksaram avyaktam.
\n<\/i>Thou, he says in substance, art the supreme Source and Origin of
\nall beings, a Presence immanent in all things, a Power pervading the
\nuniverse with thy forms, a Person manifest in thy Vibhutis, manifest in creatures, manifest in Nature, seated as the Lord of works
\nin the world and in our hearts by thy mighty world-Yoga. As such I
\nhave to know, adore, unite myself with thee and all my being, consciousness, thoughts, feelings and actions, satata-yukta.<\/i> But what then
\nof this Immutable who never manifests, never puts on any form,
\nstands back and apart from all action, enters into no relation with
\nthe universe or with anything in it, is eternally silent and one and
\nimpersonal and immobile? This eternal Self is the greater Principle
\naccording to all current notions and the Godhead in the manifestation
\nis an inferior figure: the unmanifest and not the manifest is the
\neternal Spirit. How then does the union which admits the manifestation, admits the lesser thing, come yet to be the greater Yoga-knowledge? <\/font><\/p>\n

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

\n
\nTo this question Krishna replies with an emphatic decisiveness.
\n"Those who found their mind in Me and by constant union, possessed
\nof a supreme faith, seek after Me, I hold to be the most perfectly
\nin union of Yoga." The supreme faith is that which sees God in all
\nand to its eye the manifestation and the non-manifestation are one
\nGodhead. The perfect union is that which meets the Divine at every
\nmoment, in every action and with all the integrality of the nature.
\nBut those also who seek by a hard ascent after the indefinable unmanifest Immutable alone, arrive, says the Godhead, to Me. For they
\nare not mistaken in their aim, but they follow a more difficult and a
\nless complete and perfect path. At the easiest, to reach the unmanifest <\/font>
\n<\/span><\/p>\n

\nPage-355<\/font><\/span><\/p>\n

\n

\n
\nAbsolute they have to climb through the manifest Immutable here.
\nThis manifest Immutable is my own all-pervading impersonality and
\nsilence; vast, unthinkable, immobile, constant, omnipresent, it supports the action of personality but does not share in it. It offers no
\nhold to the mind; it can only be gained by a motionless spiritual
\nimpersonality and silence and those who follow after it alone have
\nto restrain altogether and even draw in completely the action of the
\nmind and senses. But still by the equality of their understanding and
\nby their seeing of one self in all things and by their tranquil benignancy of silent will for the good of all existences they too meet Me
\nin all objects and creatures. No less than those who unite themselves
\nwith the Divine in all ways of their existence, sarvabhābena,<\/i> and
\nenter largely and fully into the unthinkable living fountainhead of
\nuniversal things, divyam purusam acintya-rūpam,<\/i> these seekers too
\nwho climb through this more difficult exclusive oneness towards a
\nrelationless unmanifest Absolute find in the end the same Eternal.
\nBut this is a less direct and more arduous way; it is not the full and
\nnatural movement of the spiritualised human nature. <\/font><\/p>\n

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

\n
\nAnd it must not be thought that because it is more arduous, therefore it is a higher and more effective process. The easier way of
\nthe Gita leads more rapidly, naturally and normally to the same absolute liberation. For its acceptance of the divine Person does not imply
\nany attachment to the mental and senuous limitations of embodied
\nNature. On the contrary, it brings a swift and effectual unchaining
\nfrom the phenomenal bondage of death and birth. The Yogin of exclusive knowledge imposes on himself a painful struggle with the
\nmanifold demands of his nature; he denies them even their highest
\nsatisfaction and cuts away from him even the upward impulses of
\nhis spirit whenever they imply relations or fall short of a negating
\nabsolute. The living way of the Gita, on the contrary, finds out the
\nmost intense upward trend of all our being and by turning it Godwards uses knowledge, will, feeling and the instinct for perfection as
\nso many puissant wings of a mounting liberation. The unmanifest
\nBrahman in its indefinable unity is a thing to which embodied souls
\ncan only arrive and that hardly by a constant mortification, a suffering of all the repressed members, a stem difficulty and anguish of the
\nnature, duhkham avāpyate, kleśo’ dhikataras tesām.<\/i> The indefinable
\nOneness accepts all that climb to it, but offers no help of relation and gives
\nno foothold to the climber. All has to be done by a severe austerity
\n<\/font><\/span><\/p>\n

\nPage-356<\/font><\/span><\/p>\n

\n

\nand a stern and lonely individual effort. How different it is for
\nthose who seek after the Purushottama in the way of the Gita! When
\nthey meditate on him with a Yoga which sees none else, because it
\nsees all to be Vasudeva, he meets them at every point, in every moment, at all times, with innumerable forms and faces, holds up the
\nlamp of knowledge within and floods with its divine and happy lustre
\nthe whole of existence. Illumined, they discern the supreme Spirit in
\nevery form and face, arrive at once through all Nature to the Lord
\nof Nature, arrive through all beings to the Soul of all being, arrive
\nthrough themselves to the Self of all that they are; incontinently they
\nbreak through a hundred opening issues at once into that form
\nwhich everything has its origin. The other method of a difficult relationless stillness tries to get away from all action even though that is impossible to embodied creatures. Here the actions are all given up
\nto the supreme Master of action and he as the supreme Will meets
\nthe will of sacrifice, takes from it its burden and assumes to himself
\nthe charge of the works of the divine Nature in us. And when too
\nin the high passion of love the devotee of the Lover and Friend of
\nman and of all creatures casts upon him all his heart of consciousness
\nand yearning of delight, then swiftly the Supreme comes to him as
\nthe saviour and deliverer and exalts him by a happy embrace of his
\nmind and heart and body out of the waves of the sea of death in
\nthis mortal nature into the secure bosom of the Eternal. <\/font><\/p>\n

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

\n
\nThis then is the swiftest, largest and greatest way. On Me, says the
\nGodhead to the soul of man, repose all thy mind and lodge all thy
\nunderstanding in Me: I will lift them up bathed in the supernal
\nblaze of the divine love and will and knowledge to myself from
\nwhom these things flow. Doubt not that thou shalt dwell in Me above
\nthis mortal existence. The chain of the limiting earthly nature cannot
\nhold the immortal spirit exalted by the passion, the power and the
\nlight of the eternal love, will and knowledge. No doubt, on this
\nway too there are difficulties; for there is the lower nature with its
\nfierce or dull downward gravitation which resists and battles against
\nthe motion of ascent and clogs the wings of the exaltation and the
\nupward rapture. The divine consciousness even when it has been
\nfound at first in a wonder of great moments or in calm and splendid
\ndurations, cannot at once be altogether held or called back at will; there is felt often an inability to keep the personal consciousness
\nfixed steadily in the Divine; there are nights of long exile from the <\/font>
\n<\/span><\/p>\n

\nPage-357<\/font><\/span><\/p>\n

\n

\n
\nLight, there are hours or moments of revolt, doubt or failure. But
\nstill by the practice of union and by constant repetition of the experience, that highest spirit grows upon the being and takes permanent
\npossession of the nature. Is this also found too difficult because of the
\npower and persistence of the outward-going movement of the mind?
\nThen the way is simple, to do all actions for the sake of the Lord of
\nthe action, so that every outward-going movement of the mind shall
\nbe associated with the inner spiritual truth of the being and called
\nback even in the very movement to the eternal reality and connected
\nwith its source. Then the presence of the Purushottama will grow
\nupon the natural man, till he is filled with it and becomes a Godhead
\nand a spirit; all life will become a constant remembering of God
\nand perfection too will grow and the unity of the whole existence
\nof the human soul with the supreme Existence. <\/font><\/p>\n

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

\n
\nBut it may be that even this constant remembering of God and
\nlifting up of our works to him is felt to be beyond the power of the
\nlimited mind, because in its forgetfulness it turns to the act and its
\noutward object and will not remember to look within and lay our
\nevery movement on the divine altar of the Spirit. Then the way is to
\ncontrol the lower self in the act and do works without desire of the
\nfruit. All fruit has to be renounced, to be given up to the Power that
\ndirects the work, and yet the work has to be done that is imposed by It
\non the nature. For by this means the obstacle steadily diminishes and
\neasily disappears, the mind is left free to remember the Lord and to
\nfix itself in the liberty of the divine consciousness. And here the Gita
\ngives an ascending scale of potencies and assigns the palm of excellence to this Yoga of desireless action. Abhyāsa,<\/i> practice of a method,
\nrepetition of an effort and experience is a great and powerful thing; but better than this is knowledge, the successful and luminous turning of the thought to the Truth behind things. This thought knowledge too is excelled by a silent complete concentration on the Truth
\nso that the consciousness shall eventually live in it and be always
\none with it. But more powerful still is the giving up of the fruit of
\none’s works, because that immediately destroys all causes of disturbance and brings and preserves automatically an inner calm and
\npeace, and calm and peace are the foundation on which all else
\nbecomes perfect and secure in possession by the tranquil spirit. Then
\nthe consciousness can be at ease, happily fix itself in the Divine and
\nrise undisturbed to perfection. Then too knowledge, will and devotion <\/font>
\n<\/span><\/p>\n

\nPage-358<\/font><\/span><\/p>\n

\n

\ncan lift their pinnacles from a firm soil of solid calm into the ether
\nof Eternity. <\/font><\/p>\n

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

\n
\nWhat then will be the divine nature, what will be the greater state
\nof consciousness and being of the bhakta who has followed this
\nway and turned to the adoration of the Eternal? The Gita in a number of verses rings the changes on its first insistent demand, on
\nequality, on desirelessness, on freedom of spirit. This is to be the
\nbase always,\u2014and that was why so much stress was laid on it in the
\nbeginning. And in that equality bhakti, the love and adoration or
\nthe Purushottama, must rear the spirit towards some greatest highest
\nperfection of which this calm equality will be the wide foundation.
\nSeveral formulas of this fundamental equal consciousness are given
\nhere. First, an absence of egoism, of I-ness and my-ness, nirmamo
\nnirahamkārah.<\/i> The bhakta of the Purushottama is one who has a
\nuniversal heart and mind which has broken down all the narrow walls
\nof the ego. A universal love dwells in his heart, a universal compassion flows from it like an encompassing sea. He will have friendship and pity for all beings and hate for no living thing: for he is
\npatient, long-suffering, enduring, a well of forgiveness. A desireless
\ncontent is his, a tranquil equality to pleasure and pain, suffering and
\nhappiness, the steadfast control of self and the firm unshakable will
\nand resolution of the Yogin and a love and devotion which gives up
\nthe whole mind and reason to the Lord, to the Master of his consciousness and knowledge. Or, simply, he will be one who is freed from
\nthe troubled agitated lower nature and from its waves of joy and fear
\nand anxiety and resentment and desire, a spirit of calm by whom the
\nworld is not afflicted or troubled, nor is he afflicted or troubled by the
\nworld, a soul of peace with whom all are at peace. <\/font><\/p>\n

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

\n
\nOr he will be one who has given up all desire and action to the
\nMaster of his being, one pure and still, indifferent to whatever comes,
\nnot pained or afflicted by any result or happening, one who has flung
\naway from him all egoistic, personal and mental initiative whether
\nof the inner or the outer act, one who lets the divine will and divine
\nknowledge flow through him undeflected by his own resolves, preferences and desires, and yet for that very reason is swift and skilful in
\nall action of his nature, because this flawless unity with the supreme
\nwill, this pure instrumentation is the condition of the greatest skill in
\nworks. Again, he will be one who neither desires the pleasant and rejoices at its touch nor abhors the unpleasant and sorrows at its burden. <\/font>
\n<\/span><\/p>\n

\nPage-359<\/font><\/span><\/p>\n

\n

\nHe has abolished the distinction between fortunate and unfortunate
\nhappenings, because his devotion receives all things equally as good
\nfrom the hands of his eternal Lover and Master. The Godlover dear
\nto God is a soul of wide equality, equal to friend and enemy, equal to
\nhonour and insult, pleasure and pain, praise and blame, grief and
\nhappiness, heat and cold, to all that troubles with opposite affections
\nthe normal nature. He will have no attachment to person or thing,
\nplace or home; he will be content and well-satisfied with whatever
\nsurroundings, whatever relation men adopt to him, whatever station or fortune. He will keep a mind firm in all things, because it
\nis constantly seated in the highest self and fixed for ever on the one
\ndivine object of his love and adoration. Equality, desirelessness and
\nfreedom from the lower egoistic nature and its claims are always the
\none perfect foundation demanded by the Gita for the great liberation.
\nThere is to the end an emphatic repetition of its first fundamental
\nteaching and original desideratum, the calm soul of knowledge that
\nsees the one self in all things, the tranquil egoless equality that results
\nfrom this knowledge, the desireless action offered in that equality to
\nthe Master of works, the surrender of the whole mental nature of
\nman into the hands of the mightier indwelling spirit. And the crown
\nof this equality is love founded on knowledge, fulfilled in instrumental action, extended to all things and beings, a vast absorbing and
\nall-containing love for the divine Self who is .Creator and Master of
\nthe universe, suhrdam sarva-bhūtānām sarva-loka-maheśvaram.<\/i> <\/font><\/p>\n

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

\n
\nThis is the foundation, the condition, the means by which the
\nsupreme spiritual perfection is to be won, and those who have it in
\nany way are all dear to Me, says the Godhead, bhaktimān me priyah. <\/i>But exceedingly dear, atīva me priyāh,<\/i> are those souls nearest to the
\nGodhead whose love of Me is completed by the still wider and greatest perfection of which I have just shown to you the way and the
\nprocess. These are the bhaktas who make the Purushottama their one
\nsupreme aim and follow out with a perfect faith and exactitude the
\nimmortalising Dharma described in this teaching. Dharma, in the
\nlanguage of the Gita, means the innate law of the being and its works
\nand an action proceeding from and determined by the inner nature,
\nsvabhāva-niyatam karma.<\/i> In the lower ignorant consciousness of mind,
\nlife and body there are many dharmas, many rules, many standards
\nand laws because there are many varying determinations and types of
\nthe mental, vital and physical nature. The immortal Dharma is one; <\/font>
\n<\/span><\/p>\n

\nPage-360<\/font><\/span><\/p>\n

\n

\nit is that of the highest spiritual divine consciousness and its powers,
\nparā prakrtih.<\/i> It is beyond the three gunas, and to reach it all these
\nlower dharmas have to be abandoned, sarva-dharmān parityajya.
\n<\/i>Alone in their place the one liberating unifying consciousness and
\npower of the Eternal has to become the infinite source of our action,
\nits mould, determinant and exemplar. To rise out of our lower personal
\negoism, to enter into the impersonal and equal calm of the immutable
\neternal all-pervading Akshara Purusha, to aspire from that calm by a
\nperfect self-surrender of all one’s nature and existence to that which
\nis other and higher than the Akshara, is the first necessity of this Yoga.
\nIn the strength of that aspiration one can rise to the immortal Dharma.
\nThere, made one in being, consciousness and divine bliss with the
\ngreatest Uttama Purusha, made one with his supreme dynamic
\nnature-force, svā prakrtih,<\/i> the liberated spirit can know infinitely,
\nlove illimitably, act unfalteringly in the authentic power of a highest
\nimmortality and a perfect freedom. The rest of the Gita is written to
\nthrow a fuller light on this immortal Dharma. <\/font><\/span><\/p>\n

\nPage-361<\/font><\/span><\/td>\n<\/tr>\n<\/table>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

XII   THE WAY AND THE BHAKTA   IN THE eleventh chapter of the Gita the original object of the teaching has been achieved and…<\/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-3622","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\/3622","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=3622"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/3622\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=3622"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=3622"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=3622"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}