{"id":3641,"date":"2013-07-13T01:50:08","date_gmt":"2013-07-13T01:50:08","guid":{"rendered":"http:\/\/localhost\/?p=3641"},"modified":"2013-07-13T01:50:08","modified_gmt":"2013-07-13T01:50:08","slug":"26-the-synthesis-of-devotion-and-knowledge-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\/26-the-synthesis-of-devotion-and-knowledge-vol-essays-on-the-gita-1950-edn","title":{"rendered":"-26_The Synthesis of Devotion and Knowledge.htm"},"content":{"rendered":"
\n\n\n
\n

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

\n <\/p>\n

\n
\n
\nTHE SYNTHESIS OF DEVOTION AND KNOWLEDGE <\/font>
\n<\/b>
\n<\/span><\/p>\n

\n <\/p>\n

\n
\nT<\/font>HE GITA<\/font> is not a treatise of metaphysical philosophy, in spite of
\nthe great mass of metaphysical ideas which arise incidentally in its
\npages; for here no metaphysical truth is brought into expression solely
\nfor its own sake. It seeks the highest truth for the highest practical
\nutility, not for intellectual or even for spiritual satisfaction, but as
\nthe truth that saves and opens to us the passage from our present
\nmortal imperfection to an immortal perfection. Therefore, after giving
\nus in the first fourteen verses of this chapter a leading philosophical
\ntruth of which we stand in need, it hastens in the next sixteen verses
\nto make an immediate application of it. It turns it into a first starting point for the unification of works, knowledge and devotion,\u2014for the
\npreliminary synthesis of works and knowledge by themselves has already been accomplished.
\n<\/font><\/p>\n

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

\n
\nWe have before us three powers, the Purushottama as the supreme
\ntruth of that into which we have to grow, the Self and the Jiva. Or,
\nas we may put it, there is the Supreme, there is the impersonal spirit,
\nand there is the multiple soul, timeless foundation of our spiritual
\npersonality, the true and eternal individual, mamaivāmśah sanātanah.
\n<\/i>All these three are divine, all three are the Divine. The supreme
\nspiritual nature of being, the Para Prakriti, free from any limitation by
\nthe conditioning Ignorance, is the nature of the Purushottama. In
\nthe impersonal Self there is the same divine nature, but here it is in
\nits state of eternal rest, equilibrium, inactivity, Nivritti. Finally, for
\nactivity, for Pravritti, the Para Prakriti becomes the multiple spiritual
\npersonality, the Jiva. But the intrinsic activity of this supreme Nature is always a spiritual, a divine working. It is force of the supreme
\ndivine Nature, it is the conscious will of the being of the Supreme
\nthat throws itself out in various essential and spiritual power of quality in the Jiva: that essential power is the swabhava of the Jiva. All
\nact and becoming which proceed directly from this spiritual forte <\/font>
\n<\/span><\/p>\n

\n <\/p>\n

\n
\n* Gita, VII. 15-28. <\/font><\/p>\n

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

\n
\n Page-246<\/font><\/span><\/p>\n

\n

\n
\nare a divine becoming and a pure and spiritual action. Therefore it
\nfollows that in action the effort of the human individual must be to
\nget back to his true spiritual personality and to make all his works
\nflow from the power of its supernal shakti, to develop action through
\nthe soul and the inmost intrinsic beings, not through the mental idea
\nand vital desire, and to turn all his acts into a pure outflowing of
\nthe will of the Supreme, all his life into a dynamic symbol of the
\nDivine Nature. <\/font><\/p>\n

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

\n
\nBut there is also this lower nature of the three gunas whose character is the character of the ignorance and whose action is the action
\nof the ignorance, mixed, confused, perverted; it is the action of the
\nlower personality, of the ego, of the natural and not of the spiritual
\nindividual. It is in order to recede from that false personality that we
\nhave to resort to the impersonal Self and make ourselves one with
\nit. Then, freed so from the ego personality, we can find the relation
\nof the true individual to the Purushottama. It is one with him ill
\nbeing, even though necessarily partial and determinative, because
\nindividual, in action and temporal manifestation of nature. Freed too
\nfrom the lower nature we can realise the higher, the divine, the
\nspiritual. Therefore to act from the soul does not mean to act from
\nthe desire soul; for that is not the high intrinsic being, but only the
\nlower natural and superficial appearance. To act in accordance with
\nthe intrinsic nature, the swabhava, does not mean to act out of the
\npassions of the ego, to enact with indifference or with desire sin and
\nvirtue according to the natural impulses and the unstable play of the
\ngunas. Yielding to passion, an active or an inert indulgence of sin
\nis no way either to the spiritual quietism of the highest impersonality
\nor to the spiritual activity of the divine individual who is to be a
\nchannel for the will of the supreme Person, a direct power and visible
\nbecoming of the Purushottama. <\/font><\/p>\n

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

\n
\nThe Gita has laid it down from the beginning that the very first
\nprecondition of the divine birth, the higher existence is the slaying
\nof rajasic desire and its children, and that means the exclusion of sin.
\nSin is the working of the lower nature for the crude satisfaction of its
\nown ignorant, dull or violent rajasic and tamasic propensities in revolt against any high self-control and self-mastery of the nature by
\nthe spirit. And in order to get rid of this crude compulsion of the
\nbeing by the lower Prakriti in its inferior modes we must have recourse to the highest mode of that Prakriti, the sattwic, which is <\/font>
\n<\/span><\/p>\n

\n
\n Page-247<\/font><\/span><\/p>\n

\n

\n
\nseeking always for a harmonious light of knowledge and for a right
\nrule of action. The Purusha, the soul within us which assents in
\nNature to the varying impulse of the gunas, has to give its sanction
\nto that sattwic impulse and that sattwic will and temperament in our
\nbeing which seeks after such a rule. The sattwic will in our nature
\nhas to govern us and not the rajasic and tamasic will. This is the
\nmeaning of all high reason in action as of all true ethical culture; it is the law of Nature in us striving to evolve from her lower and
\ndisorderly to her higher and orderly action, to act not in passion and
\nignorance with the result of grief and unquiet, but in knowledge
\nand enlightened will with the result of inner happiness, poise and
\npeace. We cannot get beyond the three gunas, if we do not first
\ndevelop within ourselves the rule of the highest guna, sattwa. <\/font><\/p>\n

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

\n
\n"The evil-doers attain not to Me," says the Purushottama, "souls
\nbewildered, low in the human scale; for their knowledge is reft away
\nfrom them by Maya and they resort to the nature of being of the
\nAsura." This bewilderment is a befooling of the soul in Nature by
\nthe deceptive ego. The evil-doer cannot attain to the Supreme because
\nhe is for ever trying to satisfy the idol ego on the lowest scale of
\nhuman nature; his real God is this ego. His mind and will, hurried
\naway in the activities of the Maya of the three gunas, are not instruments of the spirit, but willing slaves or self-deceived tools of his
\ndesires. He sees this lower nature only and not his supreme self and
\nhighest being or the Godhead within himself and the world; he
\nexplains all existence to his will in the terms of ego and desire and
\nserves only ego and desire. To serve ego and desire without aspiration
\nto a higher nature and a higher law is to have the mind and the
\ntemperament of the Asura. A first necessary step upward is to aspire
\nto a higher nature and a higher law, to obey a better rule than the
\nrule of desire, to perceive and worship a nobler godhead than the
\nego or than any magnified image of the ego, to become a right thinker
\nand a right doer. This too is not in itself enough; for even the sattwic
\nman is subject to the bewilderment of the gunas, because he is still
\ngoverned by wish and disliking, icchā.-dvesa.<\/i> He moves within the
\ncircle of the forms of Nature and has not the highest, not the transcendental and integral knowledge. Still by the constant upward aspiration in his ethical aim he in the end gets rid of the obscuration of
\nsin which is the obscuration of rajasic desire and passion and acquires
\na purified nature capable of deliverance from the rule of the triple <\/font>
\n<\/span><\/p>\n

\n
\n Page-248<\/font><\/span><\/p>\n

\n

\n
\nMaya. <\/b> By virtue alone man cannot attain to the highest, but by
\nvirtue1<\/sup> he can develop a first capacity for attaining to it, adhikāra.<\/i> For
\nthe crude rajasic or the dull tamasic ego is difficult to shake off and put
\nbelow us; the sattwic ego is less difficult and at last, when it
\nsufficiently subtilises and enlightens itself, becomes even easy to
\ntranscend, transmute or annihilate. <\/font><\/p>\n

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

\n
\nMan, therefore, has first of all to become ethical, sukrtī,<\/i> and then
\nto <\/i>rise to heights beyond any mere ethical rule of living, to the light’
\nlargeness and power of the spiritual nature, where he gets beyond the
\ngrasp of the dualities and its delusion, dvandva-moha. There he no <\/i>longer seeks his personal good or pleasure or shuns his personal suffer
\ning or pain, for by these things he is no longer affected, nor says any longer,
\n"I am virtuous," "I am sinful," but acts in his own high
\nspiritual nature by the will of the Divine for the universal good?
\nWe have already seen that for this end self-knowledge, equality,
\nimpersonality are the first necessities, and that that is the way of <\/i>reconciliation between knowledge and works, between spirituality and activity in the world, between the ever immobile quietism of
\nthe <\/i>timeless self and the eternal play of the pragmatic energy of Nature.
\nBut the Gita now lays down another and greater necessity for the
\nKarmayogin who has unified his Yoga of works with the Yoga of <\/i>knowledge. Not knowledge and works alone are demanded of him
\nnow, but bhakti<\/i> also, devotion to the Divine, love and adoration and
\n<\/i>the soul’s desire of the Highest. This demand, not expressly made until now,
\nhad yet been prepared when the Teacher laid down as the necessary turn of his
\nYoga the conversion of all works into a
\nsacrifice to the Lord of our being and fixed as its culmination the
\ngiving up of all works, not only into our impersonal Self, but through
\nimpersonality into the Being from whom all our will and power
\noriginate. What was there implied is now brought out and we begin
\nto see more fully the Gita’s purpose. , <\/font><\/p>\n

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

\n
\nWe have now set before us three interdependent movements
\nof <\/i>our release out of the normal nature and our growth into the divine
\nand spiritual being. "By the delusion of the dualities which arises
\nfrom wish and disliking, all existences in the creation are led into <\/i>bewilderment," says the Gita. That is the ignorance, the egoist
\nwhich fails to see and lay hold on the Divine everywhere, because <\/font>
\n<\/span><\/p>\n

\n <\/p>\n

\n
\n1<\/sup> Obviously, by the true inner punya,<\/i> a sattwic clarity in thought, feeling
\ntemperament, motive and conduct, not a merely conventional or social virtue. <\/font>
\n<\/span><\/p>\n

\n
\n Page-249<\/font><\/span><\/p>\n

\n

\n
\nit sees only the dualities of Nature and is constantly occupied with
\nits own separate personality and its seekings and shrinkings. For
\nescape from this circle the first necessity in our works is to get clear
\nof the sin of the vital ego, the fire of passion, the tumult of desire
\n<\/b>of
\n<\/b>the rajasic nature, and this has to be done by the steadying sattwic
\nimpulse of the ethical being. When that is done, yesām tvantagatam
\npāpam janānām punyakarmanām,\u2014o-c<\/i> rather as it is being done, for
\nafter a certain point all growth in the sattwic nature brings an increasing capacity for a high quietude, equality and transcendence,\u2014
\nit is necessary to rise above the dualities and to become impersonal, -,
\nequal, one self with the Immutable, one self with all existences.
\nThis process of growing into the spirit completes our purification.
\nBut while this is being done, while the soul is enlarging into
\nself-knowledge, it has also to increase in devotion. For it has not
\nonly to act in a large spirit of equality, but to do also sacrifice to the
\nLord, to that Godhead in all beings which it does not yet know
\nperfectly, but which it will be able so to know, integrally, samagram
\nmām,<\/i> when it has firmly the vision of the one self everywhere and
\nin all existences. Equality and vision of unity once perfectly gained,
\nte dvandva-moha-nirmuktāh,<\/i> a supreme bhakti, an all-embracing
\ndevotion to the Divine, becomes the whole and the sole law of the
\nbeing. All other law of conduct merges into that surrender, sarvadharmān parityajya.<\/i> The soul then becomes firm in this bhakti and
\nin the vow of self-consecration of all its being, knowledge, works; for it has now for its sure base, its absolute foundation of existence
\nand action the perfect, the integral, the unifying knowledge of the
\nall-originating Godhead, te bhajante mām drdha-vratāh..<\/i> <\/font><\/p>\n

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

\n
\nFrom the ordinary point of view any return towards bhakti or continuation of the heart’s activities after knowledge and impersonality
\nhave been gained, might seem to be a relapse. For in bhakti there is
\nalways the element, the foundation even of personality, since its ,
\nmotive-power is the love and adoration of the individual soul, the
\nJiva, turned towards the supreme and universal Being. But from the
\nstandpoint of the Gita, where the aim is not inaction and immergence
\nin the eternal Impersonal, but a union with the Purushottama through
\nthe integrality of our being, this objection cannot at all intervene.
\nIn this Yoga the soul escapes indeed its lower personality by the sense
\nof its impersonal and immutable self-being; but it still acts and all action belongs to the multiple soul in the mutability of Nature. If we <\/font>
\n<\/span><\/p>\n

\n
\n Page-250<\/font><\/span><\/p>\n

\n

\ndo not bring in as a corrective to an excessive quietism the idea of
\nsacrifice to the Highest, we have to regard this element of action as
\nsomething not at all ourselves, some remnant of the play of the gunas
\nwithout any divine reality behind it, a last dissolving form of ego, of
\nI-ness, a continued impetus of the lower nature for which we are not
\nresponsible since our knowledge rejects it and aims at escape from it
\ninto pure inaction. But by combining the tranquil impersonality of
\nthe one self with the stress of the works of Nature done as a sacrifice
\nto the Lord, we by this double key escape from the lower egoistic personality and grow into the purity of our true spiritual person.
\nThen are we no longer the bound and ignorant ego in the lower,
\nbut the free Jiva in the supreme nature. Then we no longer
\nlive in the knowledge of the one immutable and impersonal self and
\nthis mutable multiple Nature as two opposite entities, but rise to the
\nvery embrace of the Purushottama discovered simultaneously through
\nboth of these powers of our being. All three are the spirit, and the two
\nwhich are apparent opposites prove to be only confronting faces of the
\nthird which is the highest. "There is the immutable and impersonal
\nspiritual being (Purusha)," says Krishna later on, "and there is the
\nmutable and personal spiritual being. But there is too another Highest (uttama purusa)<\/i> called the supreme self, Paramatman, he who
\nhas entered into this whole world and upbears it, the Lord, the
\nimperishable. I am this Purushottama who am beyond the mutable
\nand am greater and higher even than the immutable. He who has
\nknowledge of Me as the Purushottama, adores Me (has bhakti for
\nMe, bhajati),<\/i> with all-knowledge and in every way of his natural
\nbeing." And it is this bhakti of an integral knowledge and integral
\nself-giving which the Gita now begins to develope. <\/font><\/p>\n

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

\n
\nFor note that it is bhakti with knowledge which the Gita demands
\nfrom the disciple and it regards all other forms of devotion as good in
\nthemselves but still inferior; they may do well by the way, but they
\nare not the thing at which it aims in the soul’s culmination. Among
\nthose who have put away the sin of the rajasic egoism and are moving
\ntowards the Divine, the Gita distinguishes between four kinds of
\nbhaktas.<\/i> There are those who turn to him as a refuge from sorrow and
\nsuffering in the world, ārta.<\/i> There are those who seek him as the giver
\nof good in the world, arthārthi.<\/i> There are those who come to him in
\nthe desire for knowledge, jijn\u00f1āsu.<\/i> And lastly there are those who
\nadore him with knowledge, j\u00f1ānī.<\/i> All are approved by the Gita, but <\/font>
\n<\/span><\/p>\n

\n
\n Page-251<\/font><\/span><\/p>\n

\n

\nonly on the last does it lay the seal of its complete sanction. All these
\nmovements without exception are high and good, udārāh sarva evaite,
\n<\/i>but the bhakti with knowledge excels them all, viśisyate.<\/i> We may say
\nthat these forms are successively the bhakti of the vital-emotional and
\naffective nature,2<\/sup> that of the practical and dynamic nature, that of the
\nreasoning intellectual nature, and that of the highest intuitive being
\nwhich takes up all the rest of the nature into unity with the Divine.
\nPractically, however, the others may be regarded as preparatory movements. For the Gita itself here says that it is only at the end of many
\nexistences that one can, after possession of the integral knowledge and
\nafter working that out in oneself through many lives, attain at the
\nlong last to the Transcendent. For the knowledge of the Divine as all
\nthings that are is difficult to attain and rare on earth is the great soul,
\nmahatma,<\/i> who is capable of fully so seeing him and of entering into
\nhim with his whole being, in every way of his nature, by the wide
\npower of this all-embracing knowledge, sarvavit sarvabhāvena.<\/i> <\/font><\/p>\n

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

\n
\nIt may be asked how is that devotion high and noble, udāra,<\/i> which
\nseeks God only for the worldly boons he can give or as a refuge in
\nsorrow and suffering, and not the Divine for its own sake? Do not
\negoism, weakness, desire reign in such an adoration and does it not belong to the lower nature? Moreover, where there is not knowledge, the
\ndevotee does not approach the Divine in his integral all-embracing
\ntruth, vāsudevah sarvam iti,<\/i> but constructs imperfect names and images of the Godhead which are only reflections of his own need,
\ntemperament and nature, and he worships them to help or appease his natural longings. He constructs for the Godhead the
\nname and form of Indra or Agni, of Vishnu or Shiva, of a divinised
\nChrist or Buddha, or else some composite of natural qualities an
\nindulgent God of love and mercy, or a severe God of righteousness
\nand justice, or an awe-inspiring God of wrath and terror and flaming
\npunishments, or some amalgam of any of these, and to that he raises
\nhis altars without and in his heart and mind and falls down before it
\nto demand from it worldly good and joy or healing of his wounds or a
\nsectarian sanction for an erring, dogmatic, intellectual, intolerant
\nknowledge. All this up to a certain point is true enough. Very rare is
\nthe great soul who knows that Vasudeva, the omnipresent Being, is <\/font><\/span><\/p>\n

\n <\/p>\n

\n
\n2<\/sup> The later bhakti<\/i> of ecstatic love is at its roots psychic in nature; it is vitalemotional only in its inferior forms or in some of its more outward manifestations. <\/font>
\n<\/span><\/p>\n

\n
\n Page-252<\/font><\/span><\/p>\n

\n

\n
\nall that is, vasudevah sarvam iti sa mahātmā sudurlabhah.<\/i> Men are
\nled away by various outer desires which take from them the working
\nof the inner knowledge, kāmais tais tair hrtaj\u00f1ānāh.<\/i> Ignorant, they resort to other godheads, imperfect forms of the deity which correspond
\nto their desire, prapadyarte’nyadevatāh,<\/i> Limited, they set up this or
\nthat rule and cult, tam tam niyamam āsthāya,<\/i> which satisfies the need
\nof their nature. And in all this it is a compelling personal determination, it is this narrow need of their own nature that they follow and
\ntake for the highest truth,\u2014incapable yet of the infinite and its largeness. The Godhead in these forms gives them their desires if their
\nfaith is whole, but these fruits and gratifications are temporary and it
\nis a petty intelligence and uniformed reason which makes the pursuit
\nof them its principle of religion and life. And so far as there is a spiritual attainment by this way, it is only to the gods; it is only the Divine
\nin formations of mutable nature and as the giver of her results
\nthat they realise. But those who adore the transcendent and integral
\nGodhead embrace all this and transform it all, exalt the gods to their
\nhighest, Nature to her summits, and go beyond them to the very
\nGodhead, realise and attain to the Transcendent. Devān deva-yajo
\nyānti mad-bhaktā yānti mām api.<\/i> <\/font><\/p>\n

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

\n
\nStill the supreme Godhead does not at all reject these devotees because of their imperfect vision. For the Divine in his supreme transcendent being, unborn, imminuible and superior to all these partial
\nmanifestations, cannot be easily known to any living creature. He is
\nself-enveloped in this immense cloak of Maya, that Maya of his Yoga,
\nby which he is one with the world and yet beyond it, immanent but
\nhidden, seated in all hearts but not revealed to any and every being.
\nMan in Nature thinks that these manisfestations in Nature are all the
\nDivine, when they are only his works and his powers and his veils.
\nHe knows all past and all present and future existences, but him
\nnone yet knoweth. If then after thus bewildering them with his workings in Nature, he were not to meet them in these at all, there would
\nbe no divine hope for man or for any soul in Maya. Therefore according to their nature, as they approach him, he accepts their bhakti and
\nanswers to it with the reply of divine love and compassion. These
\nforms are after all a certain kind of manifestation through which the
\nimperfect human intelligence can touch him, these desires are first
\nmeans by which our souls turn towards him; nor is any devotion
\nworthless or ineffective, whatever its limitations. It has the one grand <\/font>
\n<\/span><\/p>\n

\n
\n Page-253<\/font><\/span><\/p>\n

\n

\n
\nnecessity, faith. "Whatever form of Me any devotee with faith desires to worship, I make that faith of his firm and undeviating." By
\nthe force of that faith in his cult and worship he gets his desire and.
\nthe spiritual realisation for which he is at the moment fitted. By
\nseeking all his good from the Divine, he shall come in the end to seek
\nin the Divine all his good. By depending for his joys on the Divine,
\nhe shall learn to fix in the Divine all his joy. By knowing the Divine
\nin his forms and qualities, he shall come to know him as the All and.
\nthe Transcendent who is the source of all things.3<\/sup> <\/font><\/p>\n

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

\n
\nThus by spiritual development devotion becomes one with knowledge. The Jiva comes to delight in the one Godhead,\u2014in the Divine
\nknown as all being and consciousness and delight and as all things
\nand beings and happenings, known in Nature, known in the self,
\nknown for that which exceeds self and Nature. He is ever in constant
\nunion with him, nityayukta;<\/i> his whole life and being are an eternal
\nYoga with the Transcendent than whom there is nothing higher, with
\nthe Universal besides whom there is none else and nothing else. On
\nhim is concentred all his bhakti, ekabhaktih,<\/i> not on any partial godhead, rule or cult. This single devotion is his whole law of living and
\nhe has gone beyond all creeds of religious belief, rules of conduct, personal aims of life. He has no griefs to be healed, for he is in possession
\nof the All-blissful. He has no desires to hunger after, for he possesses
\nthe highest and the All and is close to the All-Power that brings all
\nfulfilment. He has no doubts or baffled seekings left, for all knowledge
\nstreams upon him from the Light in which he lives. He loves perfectly the Divine and is his beloved; for as he takes joy in the Divine,
\nso too the Divine takes joy in him. This is the Godlover who has the
\nknowledge, j\u00f1ānī bhakta.<\/i> And this knower, says the Godhead in the
\nGita, is my self; the others seize only motives and aspects in Nature,
\nbut he the very self-being and all-being of the Purushottama with
\nwhich he is in union. His is the divine birth in the supreme Nature,
\nintegral in being, completed in will, absolute in love, perfected in
\nknowledge. In him the Jiva’s cosmic existence is justified because
\nit has exceeded itself and so found its own whole and highest truth
\nof being. <\/font><\/p>\n

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

\n <\/p>\n

\n3<\/sup> There is a place also for the three lesser seekings even after the highest
\nattainment, but transformed, not narrowly personal,\u2014for there can still be a
\npassion for the removal of sorrow and evil and ignorance and for the increasing
\nevolution and integral manifestation of the supreme good, power, joy and
\nknowledge in this phenomenal Nature. <\/font><\/span><\/p>\n

\n
\n Page-254<\/font><\/span><\/td>\n<\/tr>\n<\/table>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

II   THE SYNTHESIS OF DEVOTION AND KNOWLEDGE   THE GITA is not a treatise of metaphysical philosophy, in spite of the great mass of…<\/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-3641","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\/3641","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=3641"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/3641\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=3641"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=3641"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=3641"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}