{"id":3640,"date":"2013-07-13T01:50:08","date_gmt":"2013-07-13T01:50:08","guid":{"rendered":"http:\/\/localhost\/?p=3640"},"modified":"2013-07-13T01:50:08","modified_gmt":"2013-07-13T01:50:08","slug":"48-the-message-of-the-gita-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\/48-the-message-of-the-gita-vol-essays-on-the-gita-1950-edn","title":{"rendered":"-48_The Message of The Gita.htm"},"content":{"rendered":"
\n\n\n
\n

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

\n <\/p>\n

\n
\nTHE MESSAGE OF THE GITA <\/font><\/b><\/span><\/p>\n

\n <\/p>\n

\nT<\/font>HE SECRET<\/font> of action," so we might summarise the message o\u00a3 the Gita, the word of its divine Teacher, "is one with the secret of all life
\nand existence. Existence is not merely a machinery of Nature, a wheel of law in
\nwhich the soul is entangled for a moment or for ages; it is a
\nconstant manifestation of the Spirit. Life is not for the sake of life
\nalone, but for God, and the living soul of man is an eternal portion
\nof the Godhead. Action is for self-finding, for self-fulfilment, for
\nself-realisation and not only for its own external and apparent fruits
\nof the moment or the future. There is an inner law and meaning of all
\nthings dependent on the supreme as well as the manifested nature of
\nthe self; the true truth of works lies there and can be represented only
\nincidentally, imperfectly and disguised by ignorance in the outer
\nappearances of the mind and its action. The supreme, the faultless
\nlargest law of action is therefore to find out the truth of your own
\nhighest and inmost existence and live in it and not to follow any outer
\nstandard and dharma. All life and action must be till then an imperfection, a difficulty, a struggle and a problem. It is only by discovering
\nyour true self and living according to its true truth, its real reality
\nthat the problem can be finally solved, the difficulty and struggle
\noverpassed and your doings perfected in the security of the discovered
\nself and spirit turn into a divinely authentic action. Know then your
\nself; know your true self to be God and one with the self of all
\nothers; know your soul to be a portion of God. Live in what you
\nknow; live in the self, live in your supreme spiritual nature, be
\nunited with God and Godlike. Offer, first, all your actions as a sacrifice to the Highest and the One in you and to the Highest and the
\nOne in the world; deliver last all you are and do into his hands for the
\nsupreme and universal Spirit to do through you his own will and
\nworks in the world. This is the solution that I present to you and in
\nthe end you will find that there is no other." <\/font><\/span><\/p>\n

\n
\nHere it is necessary to state the Gita’s view of the fundamental <\/font>
\n<\/span><\/p>\n

\nPage-510<\/font><\/span><\/p>\n

\n

\n
\nopposition on which like all Indian teaching it takes .its position.
\nThis finding of the true self, this knowledge of the Godhead within
\nus and all is not an easy thing; nor is it an easy thing either to turn
\nthis knowledge, even though seen by the mind, into the stuff of our
\nconsciousness and the whole condition of our action. All action is
\ndetermined by the effective state of our being, and the effective state
\nof our being is determined by the state of our constant self-seeing
\nwill and active consciousness and by its basis of kinetic movement.
\nIt is what we see and believe with our whole active nature ourselves
\nto be and our relations with the world to mean, it is our faith, our śraddhā,<\/i> that makes us what we are. But the consciousness of man
\nis of a double kind and corresponds to a double truth of existence; for there is a truth of the inner reality and a truth of the outer appearance. According as he lives in one or the other, he will be a
\nmind dwelling in human ignorance or a soul founded in divine
\nknowledge. <\/font><\/span><\/p>\n

\n
\nIn its outer appearance the truth of existence is solely what we
\ncall Nature or Prakriti, a Force that operates as the whole law and
\nmechanism of being, creates the world which is the object of our
\nmind and senses and creates too the mind and senses as a means of
\nrelation between the creature and the objective world in which he
\nlives. In this outer appearance man in his soul, his mind, his life, his
\nbody seems to be a creature of Nature differentiated from others by
\na separation of his body, life and mind and especially by his ego-sense\u2014that subtle mechanism constructed for him that he may confirm and centralise his consciousness of all this strong separateness
\nand difference. All in him, his soul of mind and its action as well as
\nthe functioning of his life and body, is very evidently determined by
\nthe law of his nature, cannot get outside of it, cannot operate otherwise. He attributes indeed a certain freedom to his personal will, the
\nwill of his ego; but that in reality amounts to nothing, since his ego
\nis only a sense which makes him identify himself with the creation
\nthat Nature has made of him, with the varying mind and life and
\nbody she has constructed. His ego is itself a product of her workings,
\nand as is the nature of his ego, so will be the nature of its will and
\naccording to that he must act and he can no other. <\/font><\/p>\n

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

\n
\nThis then is man’s ordinary consciousness of himself, this his faith in his own being, that he is a creature of Nature, a separate ego establishing whatever relations with others and with the world, making <\/font>
\n<\/span><\/p>\n

\nPage-511<\/font><\/span><\/p>\n

\n

\nwhatever development of himself, satisfying whatever will, desire,
\nidea of his mind may be permissible in her circle and consonant with
\nher intention or law in his existence. <\/font><\/p>\n

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

\n
\nThere is, however, something in man’s consciousness which does
\nnot fall in with the rigidity of this formula; he has a faith, which
\ngrows greater as his soul develops, in another and an inner reality of
\nexistence. In this inner reality the truth of existence is no longer
\nNature but Soul and Spirit, Purusha rather than Prakriti. Nature
\nherself is only a power of Spirit, Prakriti the force of the Purusha.
\nA Spirit, a Self, a Being one in all is the master of this world which
\nis only his partial manifestation. That Spirit is the upholder of Nature
\nand her action and the giver of the sanction by which alone her law
\nbecomes imperative and her force and its ways operative. That Spirit
\nwithin her is the Knower who illuminates her and makes her conscient in us; his is the immanent and superconscient Will that inspires and motives her workings. The soul in man, a portion of this
\nDivinity, shares his nature. Our nature is our soul’s manifestation,
\noperates by its sanction and embodies its secret self-knowledge and
\nself-consciousness and its will of being in her motions and forms and
\nchanges. <\/font><\/p>\n

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

\n
\nThe real soul and self of us is hidden from our intelligence by its
\nignorance of inner things, by a false identification, by an absorption
\nin our outward mechanism of mind, life and body. But if the active
\nsoul of man can once draw back from this identification with its
\nnatural instruments, if it can see and live in the entire faith of its
\ninner reality, then all is changed to it, life and existence take on
\nanother appearance, action a different meaning and character. Our
\nbeing then becomes no longer this little egoistic creation of Nature,
\nbut the largeness of a divine, immortal and spiritual Power. Our consciousness becomes no longer that of this limited and struggling
\nmental and vital creature, but an infinite, divine and spiritual consciousness. And our will and action too are no longer that of this
\nbounded personality and its ego, but a divine and spiritual will and
\naction, the will and power of the Universal, the Supreme, the All-Self and Spirit acting freely through the human figure. <\/font><\/p>\n

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

\n
\n"This is the great change and transfiguration," runs the message or
\nthe Godhead in man, the Avatar, the divine Teacher, "to which I
\ncall the elect, and the elect are all who can turn their will away from
\nthe ignorance of the natural instruments to the soul’s deepest experience,<\/font><\/span><\/p>\n

\nPage-512<\/font><\/span><\/p>\n

\n

\nits knowledge of the inner self and spirit, its contact with the
\nGodhead, its power to enter into the Divine. The elect are all who
\ncan accept this faith and this greater law. It is difficult indeed to accept for the human intellect attached always to its own cloud-forms
\nand half-lights of ignorance and to the yet obscurer habits of man’s
\nmental, nervous and physical parts; but once received it is a great
\nand sure and saving way, because it is identical with the true truth
\nof man’s being and it is the authentic movement of his inmost and
\nsupreme nature. <\/font><\/p>\n

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

\n
\n"But the change is a very great one, an enormous transformation,
\nand it cannot be done without an entire turning and conversion of
\nyour whole being and nature. There will be needed a complete consecration of your self and your nature and your life to the Highest
\nand to nothing else but the Highest; for all must be held only for
\nthe sake of the Highest, nothing accepted except as it is in God
\nand a form of God and for the sake of the Divine. There will be
\nneeded an admission of new truth, an entire turn and giving of your
\nmind to a new knowledge of self and others and world and God and
\nsoul and Nature, a knowledge of oneness, a knowledge of universal
\nDivinity, which will be at first an acceptance by the understanding
\nbut must become in the end a vision, a consciousness, a permanent
\nState of the soul and frame of its movements. <\/font><\/p>\n

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

\n
\n"There will be needed a will that shall make this new knowledge,
\nvision, consciousness a motive of action and the sole motive. And it
\nmust be the motive not of an action grudging, limited, confined to a
\nfew necessary operations of Nature or to the few things that seem
\nhelpful to a formal perfection, apposite to a religious turn or to an
\nindividual salvation, but rather all action of human life taken up by
\nthe equal spirit and done for the sake of God and the good of all
\ncreatures. There will be needed an uplifting of the heart in a single
\naspiration to the Highest, a single love of the Divine Being, a single
\nGod-adoration. And there must be a widening too of the calmed and
\nenlightened heart to embrace God in all beings. There will be needed
\na change of the habitual and normal nature of man as he is now to a
\nsupreme and divine spiritual nature. There will be needed in a word
\na Yoga which shall be at once a Yoga of integral knowledge, a Yoga
\nof the integral will and its works, a Yoga of integral love, adoration
\nand devotion and a Yoga of an integral spiritual perfection of the
\nwhole being and of all its parts and states and powers and motions. <\/font>
\n<\/span><\/p>\n

\nPage-513<\/font><\/span><\/p>\n

\n

\n"What then is this knowledge that will have to be admitted by
\nthe understanding, supported by the soul’s faith and made real and
\nliving to the mind, heart and life? It is the knowledge of the supreme
\nSoul and Spirit in its oneness and its wholeness. It is the knowledge
\nof One who is tor ever, beyond Time and Space and name and form
\nand world, high beyond his own personal and impersonal levels and
\nyet from whom all this proceeds, One whom all manifests in manifold
\nNature and her multitude of figures. It is the knowledge of him as an
\nimpersonal eternal immutable Spirit, the calm and limitless thing we
\ncall Self, infinite, equal and always the same, unaffected and unmodified and unchanged amid all this constant changing and all this
\nmultitude of individual personalities and soul powers and Nature
\npowers and the forms and forces and eventualities of this transitory
\nand apparent existence. It is the knowledge of him at the same time
\nas the Spirit and Power who seems ever mutable in Nature, the
\nInhabitant who shapes himself to every form and modifies himself to
\nevery grade and degree and activity of his power, the Spirit who,
\nbecoming all that is even while he is for ever infinitely more than all
\nthat is, dwells in man and animal and thing, subject and object,
\nsoul and mind and life and matter, every existence and every force and every creature. <\/font>
\n<\/span><\/p>\n

\n
\n"It is not by insisting on this or that side only of the truth that you
\ncan practise this Yoga. The Divine whom you have to seek, the Self
\nwhom you have to discover, the supreme Soul of whom your soul is
\nan eternal portion, is simultaneously all these things; you have to
\nknow them simultaneously in a supreme oneness, enter into all o\u00a3
\nthem at once and in all states and all things see Him alone. If he
\nwere solely the Spirit mutable in Nature, there would be only an
\neternal and universal becoming. If you limit your faith and knowledge
\nto that one aspect, you will never go beyond your personality and
\nits constant changeful figures; on such a foundation you would be
\nbound altogether in the revolutions of Nature. But you are not
\nmerely a succession of soul moments in Time. There is an impersonal
\nself in you which supports the stream of your personality and is one
\nwith God’s vast and impersonal spirit. And incalculable beyond this
\nimpersonality and personality, dominating these two constant poles
\nof what you are here, you are eternal and transcendent in the Eternal Transcendence. <\/font>
\n<\/span><\/p>\n

\n
\n"If, again, there were only the truth of an eternal impersonal self <\/font>
\n<\/span><\/p>\n

\nPage-514<\/font><\/span><\/p>\n

\n

\n
\nthat neither acts nor creates, then the world and your soul would be
\nillusions without any real basis. If you limit your faith and knowledge
\nto this one lonely aspect, the renunciation of life and action is your  only resource. But God in the world and you in the world are realities; the world and you are true and actual powers and manifestations
\nof the Supreme. Therefore accept life and action and do not reject
\nthem. One with God in your impersonal self and essence, an eternal
\nportion of the Godhead turned to him by the love and adoration of
\nyour spiritual personality for its own Infinite, make of your natural
\nbeing what it is intended to be, an instrument of works, a channel, a
\npower of the Divine. That it always is in its truth, but now unconsciously and imperfectly, through the lower nature, doomed to a
\ndisfigurement of the Godhead by your ego. Make it consciously and
\nperfectly and without any distortion by ego a power of the Divine
\nin his supreme spiritual nature and a vehicle of his will and his
\nworks. In this way you will live in the integral truth of your own
\nbeing and you will possess the integral God-union, the whole and
\nflawless Yoga. <\/font><\/span><\/p>\n

\n
\n. "The Supreme is the Purushottama, eternal beyond all manifestation, infinite beyond all limitation by Time or Space or Causality or
\nany of his numberless qualities and features. But this does not mean
\nthat in his supreme eternity he is unconnected with all that happens
\nhere, cut off from world and Nature, aloof from all these beings. He  is the supreme ineffable Brahman, he is impersonal self, he is all
\npersonal existences. Spirit here and life and matter, soul and Nature
\nand the works of Nature are aspects and movements of his infinite
\nand eternal existence. He is the supreme transcended Spirit and all
\ncomes into manifestation from him and are his forms and his self-powers. As the one self he is here all-pervasive and equal and impersonal in man and animal and thing and object and every .force  of Nature. He is the supreme Soul and all souls are tireless
\nflames of
\nthis one Soul. All living beings are in their spiritual personality deathless portions of the one Person or Purusha. He is the eternal Master
\nof all manifested existence, Lord of the worlds and their creatures. He
\nis the omnipotent originator of all actions, not bound by his works,
\nand to him go all action and effort and sacrifice. He is in all and
\nall are in him; he has become all and yet too he is above all and not
\nlimited by his creations. He is the transcendent Divine; he descends
\nas the Avatar; he is manifest by his power in the Vibhuti; he is the <\/font>
\n<\/span><\/p>\n

\nPage-515<\/font><\/span><\/p>\n

\n

\n
\nGodhead secret in every human being. All the gods whom men worship are only personalities and forms and names and mental bodies
\nof the one Divine Existence. <\/font><\/p>\n

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

\n
\n"The Supreme has manifested the world from his spiritual essence
\nand in his own infinite existence and manifested himself too variously in the world. All things are his powers and figures and to the
\npowers and figures of him there is no end, because he himself is
\ninfinite. As a pervading and containing impersonal self-existence he
\ninforms and sustains equally and without any partiality, preference
\nor attachment to any person or thing or happening or feature all
\nthis infinite manifestation in Time and the universe. This pure and
\nequal Self does not act, but supports impartially all the action of
\nthings. And yet it is the Supreme, but as the cosmic Spirit and the
\nTime Spirit, who wills and conducts and determines the action of
\nthe world through his multitudinous power-to-be, that power of the
\nSpirit which we call Nature. He creates, sustains and destroys his
\ncreations. He is seated too in the heart of every living creature and
\nfrom there as a secret Power in the individual, no less than from his
\nuniversal presence in the cosmos, he originates by force of Nature,
\nmanifests some line of his mystery in quality of nature and in
\nexecutive energy of nature, shapes each thing and being separately
\naccording to its kind and initiates and upholds all action. It is this
\ntranscendent first origination from the Supreme and this constant
\nuniversal and individual manifestation of Him in things and beings
\nwhich makes the complex character of the cosmos. <\/font><\/p>\n

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

\n
\n"There are always these three eternal states of the Divine Being.
\nThere is always and for ever this one eternal immutable self-existence
\nwhich is the basis and support of existent things. There is always and
\nfor ever this Spirit mutable in Nature manifested by her as all these
\nexistences. There is always and for ever this transcendent Divine who
\ncan be both of these others at once, can be a pure and silent Spirit
\nand at the same time the active soul and life of the cycles of the
\nuniverse, because he is something other and more than these two
\nwhether taken separately or together. In us is the Jiva, a spirit of this
\nSpirit, a conscious power of the Supreme. He is one who carries in his
\ndeepest self the whole of the immanent Divine and in Nature lives
\nin the universal Divine,\u2014no temporary creation but an eternal soul
\nacting and moving in the eternal Self, in the eternal Infinite. <\/font><\/p>\n

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

\n
\n"This conscient soul in us can adopt either of these three states of <\/font>
\n<\/span><\/p>\n

\nPage-516<\/font><\/span><\/p>\n

\n

\nthe Spirit. Man can live here in the mutability of Nature and in that
\nalone. Ignorant of his real self, ignorant of the Godhead within him,
\nhe knows only Nature: he sees her as a mechanical executive and
\ncreative Force and sees himself and others as her creations,\u2014egos,
\nseparated existences in her universe. It is thus, superficially, that he
\nnow lives and, while it is so and until he exceeds this outer consciousness and knows what is within him, all his thought and science
\ncan only be a shadow of light thrown upon screens and surfaces. This
\nignorance is possible, is even imposed, because the Godhead within is
\nhidden by the veil of his own power. His greater reality is lost to our
\nview by the completeness with which he has identified himself in a
\npartial appearance with his creations and images and absorbed the
\ncreated mind in the deceptive workings of his own Nature. And it is
\npossible also because the real, the eternal, the spiritual Nature which
\nis the secret of things in themselves is not manifest in their outward
\nphenomena. The Nature which we see when we look outwards, the
\nNature which acts in our mind and body and senses is a lower Force, a
\nderivation, a Magician who creates figures of the Spirit but hides the
\nSpirit in its figures, conceals the truth and makes men look upon
\nmasks, a Force which is only capable of a sum of secondary and depressed values, not of the full power and glory and ecstasy and sweetness of the manifestation of the Divine. This Nature in us is a
\nMaya of the ego, a tangle of the dualities, a web of ignorance and the
\nthree gunas. And so long as the soul of man lives in the surface
\nfact of mind and life and body and not in his self and spirit, he cannot see God and himself and the world as they really are, cannot
\novercome this Maya, but must do what he can with its terms and figures. <\/font>
\n<\/span><\/p>\n

\n
\n, "It is possible by drawing back from the lower turn of his nature
\nin which man now lives, to awake from this light that is darkness and
\nlive in the luminous truth of the eternal and immutable self-existence.
\nMan then is no longer bound up in his narrow prison of personality,
\nno longer sees himself as this little I that thinks and acts and feels
\nand struggles and labours for a little. He is merged in the vast and
\nfree impersonality of the pure spirit; he becomes the Brahman; he
\nknows himself as one with the one self in all things. He is no longer
\naware of ego, no longer troubled by the dualities, no longer feels
\nanguish of grief or disturbance of joy, is no longer shaken by desire,  is no longer troubled by sin or limited by virtue. Or if the shadows <\/font>
\n<\/span><\/p>\n

\nPage-517<\/font><\/span><\/p>\n

\n

\n
\nof these things remain, he sees and knows them only as Nature
\nworking in her own qualities and does not feel them to be the truth
\nof himself in which he lives. Nature alone acts and works out her
\nmechanical figures: but the pure spirit is silent, inactive and free.
\nCalm, untouched by her workings, it regards them with a perfect
\nequality and knows itself to be other than these things. This spiritual
\nstate brings with it a still peace and freedom but not the dynamic
\ndivinity, not the integral perfection; it is a great step, but it is not the
\nintegral God-knowledge and self-knowledge. <\/font><\/p>\n

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

\n
\n"A perfect perfection comes only by living in the supreme and the
\nwhole Divine. Then the soul of man is united with the Godhead of
\nwhich it is a portion; then it is one with all beings in the self and
\nspirit, one with them both in God and in Nature; then it is not
\nonly free but complete, plunged in the supreme felicity, ready for its
\nultimate perfection. He still sees the self as an eternal and changeless
\nSpirit silently supporting all things; but he sees also Nature no longer
\nas a mere mechanical force that works out things according to the
\nmechanism of the gunas, but as a power of the Spirit and the force or
\nGod in manifestation. He sees that the lower Nature is not the inmost
\ntruth of the spirit’s action; he becomes aware of a highest spiritual
\nnature of the Divine in which is contained the source and the yet
\nto be realised greater truth of all that is imperfectly figured now in
\nmind, life and body. Arisen from the lower mental to this supreme
\nspiritual nature he is delivered there from all ego. He knows himself
\nas a spiritual being, in his essence one with all existences and in his
\nactive nature a power of the one Godhead and an eternal soul of the
\ntranscendent Infinite. He sees all in God and God in all; he sees all
\nthings as Vasudeva. He is delivered from the dualities of joy and
\ngrief, from the pleasant and the unpleasant, from desire and disappointment, from sin and virtue. All henceforth is to his conscious
\nsight and sense the will and working of the Divine. He lives and acts
\nas a soul and portion of the universal consciousness and power; he is
\nfilled with the transcendent divine delight, a spiritual Ananda. His
\naction becomes the divine action and his status the highest spiritual
\nstatus. <\/font><\/span><\/p>\n

\n <\/p>\n

\n*             
\n*              
\n*<\/font><\/span><\/p>\n

\n <\/p>\n

\n
\n"This is the solution, this the salvation, this the perfection that I
\noffer to all those who can listen to a divine voice within them and are capable of this faith and knowledge. But to climb to this pre-eminent <\/font>
\n<\/span><\/p>\n

\nPage-518<\/font><\/span><\/p>\n

\n

\ncondition the first necessity, the original radical step is to
\nturn away from all that belongs to your lower Nature and fix yourself
\nby concentration of the will and intelligence on that which is higher
\nthan either will or intelligence, higher than mind and heart and
\nsense and body. And first of all you must turn to your own eternal
\nand immutable self, impersonal and the same in all creatures. So long
\nas you live in ego and mental personality, you will always spin endlessly in the same rounds and there can be no real issue. Turn your
\nwill inward beyond the heart and its desires and the sense and its
\n<\/i>attractions; lift it upward beyond the mind and its associations and
\nattachments and its bounded wish and thought and impulse. Arrive at
\nsomething within you that is eternal, ever unchanged, calm, unperturbed, equal, impartial to all things and persons and happenings, not
\naffected by any action, not altered by the figures of Nature. Be that,
\nbe the eternal self, be the Brahman. If you can become that by a permanent spiritual experience, you will have an assured basis on which
\nyou can stand delivered from the limitations of your mind-created
\npersonality, secure against any fall from peace and knowledge, tree
\nfrom ego. <\/font><\/p>\n

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

\n"Thus to impersonalise your being is not possible so long as you
\nnurse and cherish and cling to your ego or anything that belongs
\nto it. Desire and the passions that arise from desire are the principal
\nsign and knot of ego. It is desire that makes you go on saying I and
\nmine and subjects you through a persistent egoism to satisfaction
\nand dissatisfaction, liking and disliking, hope and despair, joy and
\ngrief, to your petty loves and hatreds, to wrath and passion, to your
\nattachment to success and things pleasant and to the sorrow and
\nsuffering of failure and of things unpleasant. Desire brings always
\nconfusion of mind and limitation of the will, an egoistic and distorted
\nview of things, a failure and clouding of knowledge. Desire and its
\npreferences and violences are the first strong root of sin and error.
\nThere can be while you cherish desire no assured stainless tranquillity, no settled light, no calm pure knowledge. There can be no right  being\u2014for desire is a perversion of the spirit\u2014and no firm foundation for right thought, action and feeling. Desire, if permitted to remain
\nunder whatever colour, is a perpetual menace even to the wisest and
\ncan at any moment subtly or violently cast down the mind from even its firmest and most surely acquired foundation. Desire is the chief
\nenemy of spiritual perfection. <\/font><\/span><\/p>\n

\nPage-519<\/font><\/span><\/p>\n

\n

\n
\n"Slay then desire; put away attachment to the possession and enjoyment of the outwardness of things. Separate yourself from all that
\ncomes to you as outward touches and solicitations, as objects of the
\nmind and senses. Learn to bear and reject all the rush of the passions
\nand to remain securely seated in your inner self even while they
\nrage in your members, until at last they cease to affect any part o\u00a3
\nyour nature. Bear and put away similarly the forceful attacks and
\neven the slightest insinuating touches of joy and sorrow. Cast away
\nliking and disliking, destroy preference and hatred, root out shrinking and repugnance. Let there be a calm indifference to these things
\nand to all the objects of desire in all your nature. Look on them with
\nthe silent and tranquil regard of an impersonal spirit. <\/font><\/p>\n

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

\n
\n"The result will be an absolute equality and the power of unshakable calm that the universal spirit maintains in front of its creations,
\nracing ever the manifold action of Nature. Look with equal eyes; receive with an equal heart and mind all that comes to you, success
\nand failure, honour and dishonour, the esteem and love of men and
\ntheir scorn and persecution and hatred, every happening that would
\nbe to others a cause of joy and every happening that would be to
\nothers a cause of sorrow. Look with equal eyes on all persons, on
\nthe good and the wicked, on the wise and the foolish, on the Brahmin
\nand the outcaste, on man at his highest and every pettiest creature.
\nMeet equally all men whatever their relations to you, friend and ally,
\nneutral and indifferent, opponent and enemy, lover and hater. These
\nthings touch the ego and you are called to be free from ego. These
\nare personal relations and you have to observe all with the deep
\nregard of the impersonal spirit. These are temporal and personal
\ndifferences which you have to see but not be influenced by them; for
\nyou must fix not on these differences but on that which is the same
\nin all, on the one self which all are, on the Divine in every creature
\nand on the one working of Nature which is the equal will of God in
\nmen and things and energies and happenings and in all endeavour
\nand result and whatever outcome of the world’s labour. <\/font><\/span><\/p>\n

\n
\n"Action will still be done in you because Nature is always at work; but you must learn and feel that your self is not the doer of the action.
\nObserve simply, observe unmoved the working of Nature and the
\nplay of her qualities and the magic of the gunas. Observe unmoved
\nthis action in yourself; look on all that is being done around you and
\nsee that it is the same working in others. Observe that the result of <\/font>
\n<\/span><\/p>\n

\nPage-520<\/font><\/span><\/p>\n

\n

\n
\nyour works and theirs is constantly other than you or they desired or
\nintended, not theirs, not yours, but omnipotently fixed by a greater
\nPower that wills and acts here in universal Nature. Observe too that
\neven the will in your works is not yours but Nature’s. It is the will or
\nthe ego sense in you and is determined by the predominant quality in
\nyour composition which she has developed in the past or else brings
\nforward at the moment. It depends on the play of your natural personality and that formation of Nature is not your true person. Draw
\nback from this external formation to your inner silent self; you will
\nsee that you the Purusha are inactive, but Nature continues to do
\nalways her works according to her gunas. Fix yourself in this inner
\ninactivity and stillness: no longer regard yourself as the doer. Remain
\nseated in yourself above the play, free from the perturbed action of
\nthe gunas. Live secure in the purity of an impersonal spirit, live untroubled by the mortal waves that persist in your members. <\/font><\/p>\n

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

\n
\n"If you can do this, then you will find yourself uplifted into a
\ngreat release, a wide freedom and a deep peace. Then you will be
\naware of God and immortal, possessed of your dateless self-existence,
\nindependent of mind and life and body, sure of your spiritual being,
\nuntouched by the reactions of Nature, unstained by passion and sin
\nand pain and sorrow. Then you will depend for your joy and desire
\non no mortal or outward or worldly thing, but will possess inalienably the self-sufficient delight of a calm and eternal spirit. Then you
\nwill have ceased to be a mental creature and will have become spirit
\nillimitable, the Brahman. And into this eternity of the silent self,
\nrejecting from your mind all seed of thought and all root of desire,
\nrejecting the figure of birth in the body, you can pass at your end by
\nconcentration in the pure Eternal and a mighty transference of your
\nconsciousness to the Infinite, the Absolute. <\/font><\/span><\/p>\n

\n <\/p>\n

\n*       
\n*        *<\/font><\/span><\/p>\n

\n <\/p>\n

\n
\n"This however is not all the truth of the Yoga and this end and
\nway of departure, though a great end and a great way, is not the
\nthing I propose to you. For I am the eternal Worker within you and
\nI ask of you works. I demand of you not a passive consent to a mechanical movement of Nature from which in your self you are
\nwholly separated, indifferent and aloof, but action complete and divine, done as the willing and understanding instrument of the Divine,
\ndone for God in you and others and for the good of the world. This <\/font>
\n<\/span><\/p>\n

\nPage-521<\/font><\/span><\/p>\n

\n

\n
\naction I propose to you, first no doubt as a means of perfection in the
\nsupreme spiritual Nature, but as a part too of that perfection. Action
\nis part of the integral knowledge of God and of his greater mysterious
\ntruth and of an entire living in the Divine; action can and should be
\ncontinued even after perfection and freedom are won. I ask of you
\nthe action of the Jivanmukta, the works of the Siddha. Something has
\nto be added to the Yoga already described,\u2014for that was only a first
\nYoga of knowledge. There is also a Yoga of action in the illumination
\nof God-experience; works can be made one spirit with knowledge. For
\nworks done in a total self-vision and God-vision, a vision of God in
\nthe world and the world in God are themselves a movement of
\nknowledge, a movement of light, an indispensable means and an intimate part of spiritual perfection. <\/font><\/p>\n

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

\n
\n"Therefore now to the experience of a high impersonality add too
\nthis knowledge that the Supreme whom one meets as the pure silent
\nself can be met also as a vast dynamic Spirit who originates all works
\nand is Lord of the worlds and the Master of man’s action and endeavour and sacrifice. This apparently self-acting mechanism of
\nNature conceals an immanent divine Will that compels and guides
\nit and shapes its purposes. But you cannot feel or know that Will
\nwhile you are shut up in your narrow cell of personality, blinded
\nand chained to your viewpoint of the ego and its desires. For you
\ncan wholly respond to it only when you are impersonalised by knowledge and widened to see all things in the self and in God and the
\nself and God in all things. All becomes here by the power of the
\nSpirit; all do their works by the immanence of God in things and
\nhis presence in the heart of every creature. The Creator of the worlds
\nis not limited by his creations; the Lord of works is not bound by
\nhis works; the divine Will is not attached to its labour and the results
\nof its labour: for it is omnipotent, all-possessing and all-blissful. But
\nstill the Lord looks down on his creations from his transcendence; he
\ndescends as the Avatar; he is here in you; he rules from within all
\nthings in the steps of their nature. And you too must do works in
\nhim after the way and in the steps of the divine nature untouched
\nby limitation, attachment or bondage. Act for the best good of all,
\nact for the maintenance of the march of the world, for the support
\nor the leading of its peoples. The action asked of you is the action o\u00a3
\nthe liberated Yogin; it is the spontaneous output of a free God-held <\/font>
\n<\/span><\/p>\n

\nPage-522<\/font><\/span><\/p>\n

\n

\n
\nenergy, it is an equal-minded movement, it is a selfless and desireless
\nlabour. <\/font><\/p>\n

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

\n
\n"The first step on this free, this equal, this divine way of action
\nis to put from you attachment to fruit and recompense and to labour
\nonly for the sake of the work itself that has to be done. For you must
\ndeeply feel that the fruits belong not to you but to the Master of the
\nworld. Consecrate your labour and leave its returns to the Spirit who
\nmanifests and fulfils himself in the universal movement. The outcome of your action is determined by his will alone and whatever it be,
\ngood or evil fortune, success or failure, it is turned by him to the
\naccomplishment of his world purpose. An entirely desireless and disinterested working of the personal will and the whole instrumental
\nnature is the first rule of Karmayoga. Demand no fruit, accept whatever result is given to you; accept it with equality and a calm gladness: successful or foiled, prosperous or afflicted, continue unafraid,
\nuntroubled and unwavering on the steep path of the divine action. <\/font><\/p>\n

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

\n
\n"This is no more than the first step on the path. For you must be
\nnot only unattached to results, but unattached also to your labour.
\nCease to regard your works as your own; as you have abandoned the
\nfruits of your work, so you must surrender the work also to the Lord
\nof action and sacrifice. Recognise that your nature determines your
\naction; your nature rules the immediate motion of your Swabhava and
\ndecides the expressive turn and development of your spirit in the
\npaths of the executive force of Prakriti. Bring in no longer any self-will to confuse the steps of your mind in following the Godward way.
\nAccept the action proper to your nature. Make of all you do from the
\ngreatest and most unusual effort to the smallest daily act, make of each
\nact of your mind, each act of your heart, each act of your body, of
\nevery inner and outer turn, of every thought and will and feeling, of
\nevery step and pause and movement a sacrifice to the Master of all
\nsacrifice and Tapasya. <\/font><\/p>\n

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

\n
\n"Next know that you are an eternal portion of the Eternal and the
\npowers of your nature are nothing without him, nothing if not his
\npartial self-expression. It is the Divine Infinite that is being progressively fulfilled in your nature. It is the supreme power-to-be,
\nit is the Shakti of the Lord that shapes and takes shape in your
\nswabhava. Give up then all sense that you are the doer; see the
\nEternal alone as the doer of the action. Let your natural being be an <\/font>
\n<\/span><\/p>\n

\nPage-523<\/font><\/span><\/p>\n

\n

\noccasion, an instrument, a channel o\u00a3 power, a means of manifestation. Offer up your will to him and make it one with his eternal will: surrender all your actions in the silence of your self and spirit to the
\ntranscendent Master of your nature. This cannot he really done or
\ndone perfectly so long as there is any ego sense in you or any
\nmental claim or vital clamour. Action done in the least degree for
\nthe sake of the ego or tinged with the desire and will of the ego is not
\na perfect sacrifice. Nor can this great thing be well and truly done
\nso long as there is inequality anywhere or any stamp of ignorant
\nshrinking and preference. But when there is a perfect equality to all
\nworks, results, things and persons, a surrender to the Highest and not
\nto desire or ego, then the divine Will determines without stumbling or
\ndeflection and the divine Power executes freely without any nether
\ninterference or preventing reaction all works in the purity and safety
\nof your transmuted nature. To allow your every act to be shaped
\nthrough you by the divine Will in its immaculate sovereignty is the
\nhighest degree of the perfection that comes by doing works in Yoga.
\nThat done, your nature will follow its cosmic walk in a complete and
\nconstant union with the Supreme, express the highest Self, obey
\nthe Ishwara. <\/font><\/span><\/p>\n

\n
\n"This way of divine works is a far better release and a more perfect
\nway and solution than the physical renunciation of life and works. A
\nphysical abstention is not entirely possible and is not in the measure
\nof its possibility indispensable to the spirit’s freedom; it is besides a
\ndangerous example, for it exerts a misleading influence on ordinary
\nmen. The best, the greatest set the standard which the rest of humanity strive to follow. Then, since action is the nature of the embodied
\nspirit, since works are the will of the eternal Worker, the great spirits,
\nthe master minds should set this example. World-workers should they
\nbe, doing all works of the world without reservation,\u2014God-workers
\nfree, glad and desireless, liberated souls and natures. <\/font><\/span><\/p>\n

\n <\/p>\n

\n*       
\n*        *<\/font><\/span><\/p>\n

\n <\/p>\n

\n
\n"The mind of knowledge and the will of action are not all; there is
\nwithin you a heart whose demand is for delight. Here too in the heart’s
\npower and illumination, in its demand for delight, for the soul’s
\nsatisfaction your nature must be turned, transformed and lifted to
\none conscious ecstasy with the Divine. The knowledge of the impersonal self brings its own Ananda; there is a joy of impersonality, a <\/font>
\n<\/span><\/p>\n

\nPage-524<\/font><\/span><\/p>\n

\n

\nsingleness of joy of the pure spirit. But an integral knowledge brings
\na greater triple delight. It opens the gates of the Transcendent’s
\nbliss; it releases into the limitless delight of a universal impersonality; it discovers the rapture of all this multitudinous manifestation: for
\nthere is a joy of the Eternal in Nature. This Ananda in the Jiva, a
\nportion here of the Divine, takes the form of an ecstasy founded in
\nthe Godhead who is his source, in his supreme self, in the Master of
\nhis existence. An entire God-love and adoration extends to a love of ,
\nthe world and all its forms and powers and creatures; in all the Divine
\nis seen, is found, is adored, is served or is felt in oneness. Add to
\nknowledge and works this crown of the eternal triune delight; admit this love, learn this worship: make it one spirit with works and
\nknowledge. That is the apex of the perfect perfection. <\/font><\/span><\/p>\n

\n
\n"This Yoga of love will give you a highest potential force for
\nspiritual largeness and unity and freedom. But it must be a love which
\nis one with God-knowledge. There is a devotion which seeks God in
\nsuffering for consolation and succour and deliverance: there is a
\ndevotion which seeks him for his gifts, for divine aid and protection
\nand as a fountain of the satisfaction of desire: there is a devotion that,
\nstill ignorant, turns to him for light and knowledge. And so long as
\none is limited to these forms, there may persist even in their highest
\nand noblest Godward turn a working of the three gunas. But when
\nthe God-lover is also the God-knower, the lover becomes one self with
\nthe Beloved; for he is the chosen of the Most High and the elect
\nof the Spirit. Develop in yourself this God-engrossed love; the heart
\nspiritualised and lifted beyond the limitations of its lower nature
\nwill reveal to you most intimately the secrets of God’s immeasurable
\nbeing, bring into you the whole touch and influx and glory of his
\ndivine Power and open to you the mysteries of an eternal rapture. It is perfect love that is the key to a perfect knowledge. <\/font><\/p>\n

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

\n
\n"This integral God-love demands too an integral work for the
\nsake of the Divine in yourself and in all creatures. The ordinary man
\ndoes works in obedience to some desire sinful or virtuous, some vital
\nimpulse low or high, some mental choice common or exalted or from
\nsome mixed mind and life motive. But the work done by you must
\nbe free and desireless; work done without desire creates no reaction
\nand imposes no bondage. Done in a perfect equality and an unmoved
\ncalm and peace, but without any divine passion, it is at first the fine
\nyoke of a spiritual obligation, kartavyam karma,<\/i> then the uplifting of <\/font>
\n<\/span><\/p>\n

\nPage-525<\/font><\/span><\/p>\n

\n

\n
\na divine sacrifice; at its highest it can be the expression of a calm
\nand glad acquiescence in active oneness. The oneness in love will do
\nmuch more: it will replace the first impassive calm by a strong and
\ndeep rapture, not the petty ardour of egoistic desire but the ocean of
\nthe infinite Ananda. It will bring the moving sense and the pure and
\ndivine passion of the presence of the Beloved into your works; there
\nwill be an insistent joy of labour for God in yourself and for God in
\nall beings. Love is the crown of works and the crown of knowledge. <\/font><\/p>\n

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

\n
\n"This love that is knowledge, this love that can be the deep heart
\nof your action, will be your most effective force for an utter consecration and complete perfection. An integral union of the individual’s being with the Divine Being is the condition of a perfect
\nspiritual life. Turn then altogether towards the Divine; make one
\nwith him by knowledge, love and works all your nature. Turn utterly
\ntowards him and give up ungrudgingly into his hands your mind
\nand your heart and your will, all your consciousness and even your
\nvery senses and body. Let your consciousness be sovereignly moulded
\nby him into a flawless mould of his divine consciousness. Let your
\nheart become a lucid or flaming heart of the Divine. Let your will
\nbe an impeccable action of his will. Let your very sense and body be
\nthe rapturous sensation and body of the Divine. Adore and sacrifice to
\nhim with all you are; remember him in every thought and feeling,
\nevery impulsion and act. Persevere until all these things are wholly
\nhis and he has taken up even in most common and outward things
\nas in the inmost sacred chamber of your spirit his constant transmuting presence. <\/font><\/p>\n

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

\n*       
\n*        * <\/font><\/span><\/p>\n

\n <\/p>\n

\n
\n"This triune way is the means by which you can rise entirely out
\nof your lower into your supreme spiritual nature. That is the hidden
\nsuperconscient nature in which the Jiva, a portion of the high
\nInfinite and Divine and intimately one in law of being with him,
\ndwells in his Truth and not any longer in an externalised Maya. This
\nperfection, this unity can be enjoyed in its own native status, aloof
\nin a supreme supracosmic existence: but here also you may and should
\nrealise it, here in the human body and physical world. It is not enough
\nfor this end to be calm, inactive and free from the gunas in the inner
\nself and to watch and allow indifferently their mechanical action
\nin the outer members. For the active nature as well as the self has to
\nbe given to the Divine and to become divine. All that you are must <\/font>
\n<\/span><\/p>\n

\nPage-526<\/font><\/span><\/p>\n

\n

\ngrow into one law of being with the Purushottama,
\nsādharmya;<\/i> all
\nmust be changed into my conscious spiritual becoming, madbhāva.
\n<\/i>A completest surrender must be there. Take refuge with Me in all the
\nmany ways and along all the living lines of your nature; for that alone
\nwill bring about this great change and perfection. <\/font><\/p>\n

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

\n
\n"This high consummation of the Yoga will at once solve or rather
\nit will wholly remove and destroy at its roots the problem of action.
\nHuman action is a thing full of difficulties and perplexities, tangled
\nand confused like a forest with a few more or less obscure paths cut
\ninto it rather than through it; but all this difficulty and entanglement
\narises from the single fact that man lives imprisoned in the ignorance
\nof his mental, vital and physical nature. He is compelled by its
\nqualities and yet afflicted with responsibility in his will because
\nsomething in him feels that he is a soul who ought to be what now
\nhe is not at all or very little, master and ruler of his nature. All his
\nlaws of living, all his dharmas must be under these conditions imperfect, temporary and provisional and at best only partly right or
\ntrue. His imperfections can cease only when he knows himself,
\nknows the real nature of the world in which he lives and, most of
\nall, knows the Eternal from whom he comes and in whom and by
\nwhom he exists. When he has once achieved a true consciousness
\nand knowledge, there is no longer any problem; for then he acts,
\nfreely out of himself and lives spontaneously in accordance with the
\ntruth of his spirit and his highest nature. At its fullest, at the highest
\nheight of this knowledge it is not he who acts but the Divine, the One
\neternal and infinite who acts in him and through him in his liberated
\nwisdom and power and perfection. <\/font><\/p>\n

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

\n
\n"Man in his natural being is a sattwic, rajasic and tamasic creature
\nof Nature. According as one or other of her qualities predominates
\nin him, he makes and follows this or that law of his life and action.
\nHis tamasic, material, sensational mind subject to inertia and fear
\nand ignorance either obeys partly the compulsion of its environment
\nand partly the spasmodic impulses of its desires or finds a protection
\nin the routine following of a dull customary intelligence. The rajasic
\nmind of desire struggles with the world in which it lives and tries to
\npossess always new things, to command, battle, conquer, create, destroy, accumulate. Always it goes forward tossed between success and
\nfailure, joy and sorrow, exultation or despair. But in all, whatever law
\nit may seem to admit, it follows really only the law of the lower <\/font>
\n<\/span><\/p>\n

\nPage-527<\/font><\/span><\/p>\n

\n

\nself and ego, the restless, untired, self-devouring and all-devouring
\nmind of the Asuric and Rakshasic nature. The sattwic intelligence
\nsurmounts partly this state, sees that a better law than that of desire
\nand ego must be followed and erects and imposes on itself a social,
\nand ethical, a religious rule, a Dharma, a Shastra. This is as high as
\nthe ordinary mind of man can go, to erect an ideal or practical rule
\nfor the guidance of the mind and will and as faithfully as possible
\nobserve it in life and conduct. This sattwic mind must be developed
\nto its highest point where it succeeds in putting away the mixture
\nof ego motive altogether and observes the Dharma for its own sake
\nas an impersonal social, ethical or religious ideal, the thing disinterestedly to be done solely because it is right, kartavyam karma.<\/i> <\/font><\/p>\n

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

\n
\n"The real truth of all this action of Prakriti is, however, less outwardly mental and more inwardly subjective. It is this that man is an
\nembodied soul involved in material and mental nature and he follows in it a progressive law of his development determined by an
\ninner law of his being; his cast of spirit makes out his cast of mind
\nand life, his swabhava. Each man has a swadharma, a law of his
\ninner being which he must observe, find out and follow. The action
\ndetermined by his inner nature, that is his real Dharma. To follow
\nit is the true law of his development; to deviate from it is to bring
\nin confusion, retardation and error. That social, ethical, religious or
\nother law and ideal is best for him always which helps him to observe
\nand follow out his Swadharma. <\/font><\/p>\n

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

\n
\n"All this action, however, is even at its best subject to the ignorance
\nof the mind and the play of the gunas. It is only when the soul of
\nman finds itself that he can overpass and erase from his consciousness
\nthe ignorance and the confusion of the gunas. It is true that even
\nwhen you have found yourself and live in your self, your nature
\nwill still continue on its old lines and act for a time according to its
\ninferior modes. But now you can follow that action with a perfect
\nself-knowledge and can make of it a sacrifice to the Master of your
\nexistence. Follow then the law of your Swadharma, do the action
\nthat is demanded by your Swabhava whatever it may be. Reject all
\nmotive of egoism, all initiation by self-will, all rule of desire, until
\nyou can make the complete surrender of all the ways of your being
\nto the Supreme. <\/font><\/p>\n

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

\n
\n"And when you are once able to do that sincerely, that will be the
\nmoment to renounce the initiation of your acts without exception <\/font>
\n<\/span><\/p>\n

\nPage-528<\/font><\/span><\/p>\n

\n

\n
\ninto the hands of the supreme Godhead within you. Then you will
\nbe released from all laws of conduct, liberated from all dharmas.
\nThe Divine Power and Presence within you will free you from sin
\nand evil and lift you far above human standards of virtue. For you
\nwill live and act in the absolute and spontaneous right and purity of
\nthe spiritual being and the divine nature. The Divine and not you
\nwill enact his own will and works through you, not for your lower
\npersonal pleasure and desire, but for the world-purpose and for your
\ndivine good and the manifest or secret good of all. Inundated with
\nlight, you will see the form of the Godhead in the world and in the
\nworks of Time, know his purpose and hear his command. Your
\nnature will receive as an instrument his will only whatever it may
\nbe and do it without question, because there will come with each
\ninitiation of your acts from above and within you an imperative
\nknowledge and an illumined assent to the divine wisdom and its significance. The battle will be his, his the victory, his the empire. <\/font><\/p>\n

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

\n
\n"This will be your perfection in the world and the body, and
\nbeyond these worlds of temporal birth the supreme eternal superconsciousness will be yours and you will dwell for ever in the highest
\nstatus of the Supreme Spirit. The cycles of incarnation and the fear of
\nmortality will not distress you; for here in life you will have accomplished the expression of the Godhead, and your soul, even
\nthough it has descended into mind and body, will already be living
\nin the vast eternity of the Spirit. <\/font><\/p>\n

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

\n
\n"This then is the supreme movement, this complete surrender of
\nyour whole self and nature, this abandonment of all dharmas to the
\nDivine who is your highest Self, this absolute aspiration of all your
\nmembers to the supreme spiritual nature. If you can once achieve it,
\nwhether at the outset or much later on the way, then whatever you
\nare or were in your outward nature, your way is sure and your perfection inevitable. A supreme Presence within you will take up your
\nYoga and carry it swiftly along the lines of your swabhava to its
\nconsummate completion. And afterwards whatever your way of life
\nand mode of action, you will be consciously living, acting and moving
\nin him and the Divine Power will act through you in your every
\ninner and outer motion. This is the supreme way because it is the
\nhighest secret and mystery and yet an inner movement progressively
\nrealisable by all. This is the deepest and most intimate truth of your
\nreal, your spiritual existence." <\/font>
\n<\/span><\/p>\n

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\n\t <\/div>\n","protected":false},"excerpt":{"rendered":"

XXIV   THE MESSAGE OF THE GITA   THE SECRET of action," so we might summarise the message o\u00a3 the Gita, the word of its…<\/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-3640","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\/3640","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=3640"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/3640\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=3640"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=3640"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=3640"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}