{"id":3647,"date":"2013-07-13T01:50:10","date_gmt":"2013-07-13T01:50:10","guid":{"rendered":"http:\/\/localhost\/?p=3647"},"modified":"2013-07-13T01:50:10","modified_gmt":"2013-07-13T01:50:10","slug":"10-the-yoga-of-the-intelligent-will-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\/10-the-yoga-of-the-intelligent-will-vol-essays-on-the-gita-1950-edn","title":{"rendered":"-10_The Yoga of the Intelligent will .htm"},"content":{"rendered":"
\n\n\n
\n

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

\n <\/p>\n

\nTHE YOGA OF THE INTELLIGENT WILL <\/font>
\n<\/b><\/span><\/p>\n

\n <\/p>\n

\nI<\/font>
\nHAVE<\/font> had <\/b> to deviate in the last two essays and to drag the reader
\nwith me into the arid tracts of metaphysical dogma,\u2014however cursorily and with a very insufficient and superficial treatment,\u2014so that we
\nmight understand why the Gita follows the peculiar line of development it has taken, working out first a partial truth with only subdued
\nhints of its deeper meaning, then returning upon its hints and bringing out their significance until it rises to its last great suggestion, its
\nsupreme mystery which it does not work out at all, but leaves to be
\nlived out, as the later ages of Indian spirituality tried to live it out in
\ngreat waves of love, of surrender, of ecstasy. Its eye is always on its
\nsynthesis and all its strains are the gradual preparation of the mind
\nfor its high closing note. <\/font><\/span><\/p>\n

\n
\nI have declared to you the poise of a self-liberating intelligence in
\nSankhya, says the divine Teacher to Arjuna. I will now declare to
\nyou another poise in Yoga. You are shrinking from the results of your
\nworks, you desire other results and turn from your right path in life
\nbecause it does not lead you to them. But this idea of works and their
\nresult, desire of result as the motive, the work as a means for the
\nsatisfaction of desire, is the bondage of the ignorant who know not
\nwhat works are, nor their true source, nor their real operation, nor
\ntheir high utility. My Yoga will free you from all bondage of the soul
\nto its works, karmabandham prahāsyasi.<\/i> You are afraid of many things,
\nafraid of sin, afraid of suffering, afraid of hell and punishment, afraid
\nof God, afraid of this world, afraid of the hereafter, afraid of yourself. What is it that you are not afraid of at this moment, you the
\nAryan fighter, the world’s chief hero? But this is the great fear which
\nbesieges humanity, its fear of sin and suffering now and hereafter, its
\nfear in a world of whose true nature it is ignorant, of a God whose
\ntrue being also it has not seen and whose cosmic purpose it does not
\nunderstand. My Yoga will deliver you from the great fear and even a little of it will bring deliverance. When you have once set out on this <\/font>
\n<\/span><\/p>\n

\n

   
\nPage-85<\/font><\/span><\/p>\n

\n

\npath, you will find that no step is lost; every least movement will be a
\ngain; you will find there is no obstacle that can baulk you of your
\nadvance. A bold and absolute promise and one to which the fearful
\nand hesitating mind beset and stumbling in all its paths cannot easily
\nlend an assured trust; nor is the large and full truth of it apparent unless with these first words of the message of the Gita we read also the
\nlast, "Abandon all laws of conduct and take refuge in Me alone; I will
\ndeliver you from all sin and evil; do not grieve." <\/font><\/p>\n

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

\n
\nBut it is not with this deep and moving word of God to man, but
\nrather with the first necessary rays of light on the path, directed not
\nlike that to the soul, but to the intellect, that the exposition begins.
\nNot the Friend and Lover of man speaks first, but the Guide and
\nTeacher who has to remove from him his ignorance of his true self and
\nof the nature of the world and of the springs of his own action. For it
\nis because he acts ignorantly, with a wrong intelligence and therefore
\na wrong will in these matters, that man is or seems to be bound by his
\nworks; otherwise works are no bondage to the free soul. It is because
\nof this wrong intelligence that he has hope and fear, wrath and grief
\nand transient joy; otherwise works are possible with a perfect serenity
\nand freedom. Therefore it is the Yoga of the Buddhi, the intelligence,
\nthat is first enjoined on Arjuna. To act with right intelligence and,
\ntherefore, a right will, fixed in the One, aware of the one self in all
\nand acting out of its equal serenity, not running about in different
\ndirections under the thousand impulses of our superficial mental self,
\nis the Yoga of the intelligent will. <\/font><\/p>\n

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

\n
\nThere are, says the Gita, two types of intelligence in the human
\nbeing. The first is concentrated, poised, one, homogeneous, directed
\nsingly towards the Truth; unity is its characteristic, concentrated fixity
\nis its very being. In the other there is no single will, no unified intelligence, but only an endless number of ideas many-branching, coursing
\nabout, that is to say, in this or that direction in pursuit of the desires
\nwhich are offered to it by life and by the environment. Buddhi, the
\nword used, means, properly speaking, the mental power of understanding but it is evidently used by the Gita in a large philosophic
\nsense for the whole action of the discriminating and deciding mind
\nwhich determines both the direction and use of our thoughts and
\nthe direction and use of our acts; thought, intelligence, judgment,
\nperceptive choice and aim are all included in its functioning: for the <\/font>
\n<\/span><\/p>\n

\n

   
\nPage-86<\/font><\/span><\/p>\n

\n

\ncharacteristic of the unified intelligence is not only concentration of
\nthe mind that knows, but especially concentration of the mind that
\ndecides and persists in the decision, vyavasāya,<\/i> while the sign of the
\ndissipated intelligence is not so much even discursiveness of the ideas
\nand perceptions as discursiveness of the aims and desires, therefore of
\nthe will. Will, then, and knowledge are the two functions of the
\nBuddhi. The unified intelligent will is fixed in the enlightened soul,
\nit is concentrated in inner self-knowledge; the many-branching and
\nmultifarious, busied with many things, careless of the one thing needful is, on the contrary, subject to the restless and discursive action of
\nthe mind, dispersed in outward life and works and their fruits. "Works
\nare far inferior," says the Teacher, "to Yoga of the intelligence; desire
\nrather refuge in the intelligence; poor and wretched souls are they
\nwho make the fruit of their works the object of their thoughts and
\nactivities." <\/font><\/p>\n

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

\n
\nWe must remember the psychological order of the Sankhya which
\nthe Gita accepts. On one side there is the Purusha, the soul calm,
\ninactive, immutable, one, not evolutive; on the other side there is
\nPrakriti or Nature-force inert without the conscious Soul, active but
\nonly by juxtaposition to that consciousness, by contact with it, as we
\nwould say, not so much one at first as indeterminate, triple in its qualities, capable of evolution and involution. The contact of soul and
\nnature generates the play of subjectivity and objectivity which is our
\nexperience of being; what is to us the subjective first evolves, because
\nthe soul-consciousness is the first cause, inconscient Nature-force only
\nthe second and dependent cause; but still it is Nature and not Soul
\nwhich supplies the instruments of our subjectivity. First in order come
\nBuddhi, discriminative or determinative power evolving out of Nature-force, and its subordinate power of self-discriminating ego. Then
\nas a secondary evolution there arises out of these the power which
\nseizes the discriminations of objects, sense-mind or Manas,\u2014we must
\nrecord the Indian names because the corresponding English words are
\nnot real equivalents. As a tertiary evolution out of sense-mind we have
\nthe specialising organic senses, ten in number, five of perception, five
\nof action; next the powers of each sense of perception, sound, form,
\nscent, etc., which give their value to objects for the mind and make
\nthings what they are to our subjectivity,\u2014and, as the substantial basis
\nof these, the primary conditions of the objects of sense, the five elements <\/font>
\n<\/span><\/p>\n

\n

   
\nPage-87<\/font><\/span><\/p>\n

\n

\nof ancient philosophy or rather elementary conditions of Nature,
\npa\u00f1ca bhūta,<\/i> which constitute objects by their various combination. <\/font><\/p>\n

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

\n
\nReflected in the pure consciousness of Purusha these degrees and
\npowers of Nature-force become the material of our impure subjectivity, impure because its action is dependent on the perceptions of
\nthe objective world and on their subjective reactions. Buddhi, which
\nis simply the determinative power that determines all inertly out of
\nindeterminate inconscient Force, takes for us the form of intelligence
\nand will. Manas, the inconscient force which seizes Nature’s discriminations by objective action and reaction and grasps at them by
\nattraction, becomes sense-perception and desire, the two crude terms
\nor degradations of intelligence and will,\u2014becomes the sense-mind
\nsensational, emotive, volitional in the lower sense of wish, hope, longing passion, vital impulsion, all the deformations (vikāra)<\/i> of will. The
\nsenses become the instruments of sense-mind, the perceptive five of
\nour sense-knowledge, the active five of our impulsions and vital habits,
\nmediators between the subjective and objective; the rest are the objects
\nof our consciousness, visayas of<\/i> the senses. <\/font><\/p>\n

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

\n
\nThis order of evolution seems contrary to that which we perceive
\nas the order of the material evolution; but if we remember that even
\nBuddhi is in itself an inert action of inconscient Nature and that
\nthere is certainly in this sense an inconscient will and intelligence,
\na discriminative and determinative force even in the atom, if we observe the crude inconscient stuff of sensation, emotion, memory, impulsion in the plant and in the subconscient forms of existence, if we
\nlook at these powers of Nature-force assuming the forms of our subjectivity in the evolving consciousness of animal and man, we shall see
\nthat the Sankhya system squares well enough with all that modern
\nenquiry has elicited by its observation of material Nature. In the evolution of the soul back from Prakriti towards Purusha, the reverse
\norder has to be taken to the original Nature-evolution, and that is how
\nthe Upanishads and the Gita following and almost quoting the Upanishads state the ascending order of our subjective powers. "Supreme,"
\nthey say, "beyond their objects are the senses, supreme over the senses
\nthe mind, supreme over the mind the intelligent will: that which is
\nsupreme over the intelligent will, is he,"\u2014is the conscious self, the
\nPurusha. Therefore, says the Gita, it is this Purusha, this supreme
\ncause of our subjective life which we have to understand and become
\n<\/font><\/span><\/p>\n

\n

   
\nPage-88<\/font><\/span><\/p>\n

\n

\naware of by the intelligence; in that we have to fix our will. So holding our lower subjective self in Nature firmly poised and stilled by
\nmeans of the greater really conscient self, we can destroy the restless
\never-active enemy of our peace and self-mastery, the mind’s desire. <\/font><\/p>\n

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

\n
\nFor evidently there are two possibilities of the action of the intelligent will. It may take its downward and outward orientation towards
\na discursive action of the perceptions and the will in the triple play
\nof Prakriti, or it may take its upward and inward orientation towards
\na settled peace and equality in the calm and immutable purity of the
\nconscious silent soul no longer subject to the distractions of Nature.
\nIn the former alternative the subjective being is at the mercy of the
\nobjects of sense, it lives in the outward contact of things. That life is
\nthe life of desire. For the senses excited by their objects create a restless or often violent disturbance, a strong or even headlong outward
\nmovement towards the seizure of these objects and their enjoyment,
\nand they carry away the sense-mind, "as the winds carry away a ship
\nupon the sea"; the mind subjected to the emotions, passions, longings,
\nimpulsions awakened by this outward movement of the senses carries
\naway similarly the intelligent will, which loses therefore its power
\nof calm discrimination and mastery. Subjection of the soul to the confused play of the three gunas of Prakriti in their eternal entangled
\ntwining and wrestling, ignorance, a false, sensuous, objective life of
\nthe soul, enslavement to grief and wrath and attachment and passion,
\nare the results of the downward trend of the Buddhi,\u2014the troubled
\nlife of the ordinary, unenlightened, undisciplined man. Those who
\nlike the Vedavadins make sense-enjoyment the object of action and its
\nfulfilment the highest aim of the soul, are misleading guides. The
\ninner subjective self-delight independent of objects is our true aim and
\nthe high and wide poise of our peace and liberation. <\/font><\/p>\n

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

\n
\nTherefore, it is the upward and inward orientation of the intelligent
\nwill that we must resolutely choose with a settled concentration and
\nperseverance, vyavasāya;<\/i> we must fix it firmly in the calm self-knowledge of the Purusha. The first movement must be obviously to get
\nrid of desire which is the whole root of the evil and suffering; and in order to get rid of desire, we must put an end to the cause of desire,
\nthe rushing out of the senses to seize and enjoy their objects. We must
\ndraw them back when they are inclined thus to rush out, draw them
\naway from their objects,\u2014as the tortoise draws in his limbs into the
\nwell, so these into their source, quiescent in the mind, the mind quiescent     <\/font>
\n<\/span><\/p>\n

\n

   
\nPage-89<\/font><\/span><\/p>\n

\n

\nin intelligence, the intelligence quiescent in the soul and its self-knowledge, observing the action of Nature, but not subject to it,<\/i> not
\ndesiring anything that the objective life can give. <\/font><\/p>\n

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

\n
\nIt is not an external asceticism, the physical renunciation of the
\nobjects of sense that I am teaching, suggests Krishna immediately to
\navoid a misunderstanding which is likely at once to arise. Not the
\nrenunciation of the Sankhyas or the austerities of the rigid ascetic
\nwith his fasts, his maceration of the body, his attempt to abstain even
\nfrom food; that is not the self-discipline or the abstinence which I
\nmean, for I speak of an inner withdrawal, a renunciation of desire.
\nThe embodied soul, having a body, has to support it normally .by
\nfood for its normal physical action; by abstention from food it simply
\nremoves from itself the physical contact with the object of sense,
\nbut does not get rid of the inner relation which makes that contact
\nhurtful. It retains the pleasure of the sense in the object, the rasa,
\n<\/i>the liking and disliking,\u2014for rasa<\/i> has two sides; the soul must, on
\nthe contrary, be capable of enduring the physical contact without
\nsuffering inwardly this sensuous reaction. Otherwise there is nivrtti,
\n<\/i>cessation of the object, visayā vinivartante,<\/i> but no subjective cessation,
\nno nivrtti<\/i> of the mind; but the senses are of the mind, subjective, and
\nsubjective cessation of the rasa<\/i> is the only real sign of mastery. But
\nhow is this desireless contact with objects, this unsensuous use of the
\nsenses possible? It is possible, param drstvā,<\/i> by the vision of the supreme,\u2014param<\/i>, the Soul, the Purusha,\u2014and by living in the Yoga,
\nin union or oneness of the whole subjective being with that, through
\nthe Yoga of the intelligence; for the one Soul is calm, satisfied in its
\nown delight, and that delight free from duality can take, once we see
\nthis supreme thing in us and fix the mind and will on that, the place
\nof the sensuous object-ridden pleasures and repulsions of the mind.
\nThis is the true way of liberation. <\/font><\/p>\n

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

\n
\nCertainly self-discipline, self-control is never easy. All intelligent
\nhuman beings know that they must exercise some control over themselves and nothing is more common than this advice to control the
\nsenses; but ordinarily it is only advised imperfectly and practised
\nimperfectly in the most limited and insufficient fashion. Even, however, the sage, the man of clear, wise and discerning soul who really
\nlabours to acquire complete self-mastery finds himself hurried and
\ncarried away by the senses. That is because the mind naturally lends
\nitself to the senses; it observes the objects of sense with an inner interest<\/font><\/span><\/p>\n

\n

   
\nPage-90<\/font><\/span><\/p>\n

\n

\nsettles upon them and makes them the object of absorbing
\nthought for the intelligence and of strong interest for the will. By
\nthat attachment comes, by attachment desire, by desire distress, passion and anger when the desire is not satisfied or is thwarted or opposed, and by passion the soul is obscured, the intelligence and will
\nforget to see and be seated in the calm observing soul; there is a fall
\nfrom the memory of one’s true self, and by that lapse the intelligent
\nwill is also obscured, destroyed even. For, for the time being, it no
\nlonger exists to our memory of ourselves, it disappears in a cloud of
\npassion; we become passion, wrath, grief and cease to be self and intelligence and will. This then must be prevented and all the senses
\nbrought utterly under control; for only by an absolute control of the
\nsenses can the wise and calm intelligence be firmly established in its
\nproper seat. <\/font><\/p>\n

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

\n
\nThis cannot be done perfectly by the act of the intelligence itself,
\nby a merely mental self-discipline; it can only be done by Yoga with
\nsomething which is higher than itself and in which calm and self-mastery are inherent. And this Yoga can only arrive at its success by
\ndevoting, by consecrating, by giving up the whole self to the Divine,
\n"to Me," says Krishna; for the Liberator is within us, but it is not our
\nmind, nor our intelligence, nor our personal will,\u2014they are only
\ninstruments. It is the Lord in whom, as we are told in the end, we.
\nhave utterly to take refuge. And for that we must at first make him
\nthe object of our whole being and keep in soul-contact with him.
\nThis is the sense of the phrase "he must sit firm in Yoga, wholly
\ngiven up to Me"; but as yet it is the merest passing hint after the
\nmanner of the Gita, three words only which contain in seed the whole
\ngist of the highest secret yet to be developed, yukta āsīta matparah.<\/i> <\/font><\/p>\n

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

\n
\nIf this is done, then it becomes possible to move among the objects
\nof sense, in contact with them, acting on them, but with the senses
\nentirely under the control of the subjective self,\u2014not at the mercy of
\nthe objects and their contacts and reactions,\u2014and that self again
\nobedient to the highest self, the Purusha. Then, free from reactions,
\nthe senses will be delivered from the affections of liking and disliking, escape the duality of positive and negative desire, and calm,
\npeace, clearness, happy tranquillity, ātmaprasāda,<\/i> will settle upon the
\nman. That clear tranquillity is the source of the soul’s felicity; all
\ngrief begins to lose its power of touching the tranquil soul; the intelligence is rapidly established in the peace of the self; suffering is <\/font>
\n<\/span><\/p>\n

\n

   
\nPage-91<\/font><\/span><\/p>\n

\n

\n
\ndestroyed. It is this calm, desireless, griefless fixity of the
\nbuddhi<\/i> in
\nself-poise and self-knowledge to which the Gita gives the name of
\nSamadhi. <\/font><\/p>\n

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

\n
\nThe sign of the man in Samadhi is not that he loses consciousness
\nof objects and surroundings and of his mental and physical self and
\ncannot be recalled to it even by burning or torture of the body,\u2014the
\nordinary idea of the matter; trance is a particular intensity, not the
\nessential sign. The test is the expulsion of all desires, their inability
\nto get at the mind, and it is the inner state from which this freedom
\narises, the delight of the soul gathered within itself with the mind
\nequal and still and high-poised above the attractions and repulsions,
\nthe alternations of sunshine and storm and stress of the external life.
\nIt is drawn inward even when acting outwardly; it is concentrated
\nin self even when gazing out upon things; it is directed wholly to the
\nDivine even when to the outward vision of others busy and preoccupied with the affairs of the world. Arjuna, voicing the average human
\nmind, asks for some outward, physical, practically discernible sign
\nof this great Samadhi; how does such a man speak, how sit, how
\nwalk? No such signs can be given, nor does the Teacher attempt to
\nsupply them; for the only possible test of its possession is inward and
\nthat there are plenty of hostile psychological forces to apply. Equality
\nis the great stamp of the liberated soul and of that equality even the
\nmost discernible signs are still subjective. "A man with mind untroubled by sorrows, who has done with desire
\nfor pleasures, from
\nwhom liking and wrath and fear have passed away, such is the sage
\nwhose understanding has become founded in stability." He is "without the triple action of the qualities of Prakriti, without the dualities,
\never based in his true being, without getting or having, possessed of
\nhis self." For what gettings and havings has the free soul? Once we
\nare possessed of the Self, we are in possession of all things. <\/font><\/p>\n

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

\n
\nAnd yet he does not cease from work and action. There is the
\noriginality and power of the Gita, that having affirmed this static
\ncondition, this superiority to nature, this emptiness even of all that
\nconstitutes ordinarily the action of Nature for the liberated soul, it
\nis still able to vindicate for it, to enjoin on it even the continuance of
\nworks and thus avoid the great defect of the merely quietistic and
\nascetic philosophies,\u2014the defect from which we find them today
\nattempting to escape. "Thou hast a right to action, but only to action,
\nnever to its fruits; let not the fruits of thy works be thy motive, neither <\/font>
\n<\/span><\/p>\n

\n

   
\nPage-92<\/font><\/span><\/p>\n

\n

\nlet there be in thee any attachment to inactivity." Therefore it is not
\nthe works practised with desire by the Vedavadins, it is not the claim
\nfor the satisfaction of the restless and energetic mind by a constant
\nactivity, the claim made by the practical or the kinetic man, which is
\nhere enjoined. "Fixed in Yoga do thy actions, having abandoned
\nattachment, having become equal in failure and success; for it is
\nequality that is meant by Yoga." Action is distressed by the choice
\nbetween a relative good and evil, the tear of sin and the difficult
\nendeavour towards virtue? But the liberated who has united his reason
\nand will with the Divine, casts away from him even here in this
\nworld of dualities both good doing and evil doing; for he rises to a
\nhigher law beyond good and evil, founded in the liberty of self-knowledge. Such desireless action can have no decisiveness, no effectiveness,
\nno efficient motive, no large or vigorous creative power? Not so; action
\ndone in Yoga is not only the highest but the wisest, the most potent
\nand efficient even for the affairs of the world; for it is informed by the
\nknowledge and will of the Master of works: "Yoga is skill in works."
\nBut all action directed towards life leads away from the universal
\naim of the Yogin which is by common consent to escape from bondage
\nto this distressed and sorrowful human birth? Not so, either; the
\nsages who do works without desire for fruits and in Yoga with the
\nDivine are liberated from the bondage of birth and reach that other
\nperfect status in which there are none of the maladies which afflict
\nthe mind and life of a suffering humanity. <\/font><\/p>\n

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

\n
\nThe status he reaches is the Brahmic condition; he gets to firm
\nstanding in the Brahman, brāhmī sthiti.<\/i> It is a reversal of the whole
\nview, experience, knowledge, values, seeings of earth-bound creatures.
\nThis life of the dualities which is to them their day, their waking,
\ntheir consciousness, their bright condition of activity and knowledge,
\nis to him a night, a troubled sleep and darkness of the soul; that
\nhigher being which is to them a night, a sleep in which all knowledge and will cease, is to the self-mastering sage his waking, his luminous day of true being, knowledge and power. They are troubled and
\nmuddy waters disturbed by every little inrush of desire; he is an ocean
\nof wide being and consciousness which is ever being filled, yet ever
\nmotionless in its large poise of his soul; all the desires of the world
\nenter into him as waters into the sea, yet he has no desire nor is
\ntroubled. For while they are filled with the troubling sense of ego
\nand mine and thine, he is one with the one Self in all and has <\/b>no <\/font>
\n<\/span><\/p>\n

\n

   
\nPage-93<\/font><\/span><\/p>\n

\n

\n

"I" or "mine." He acts as others, but he has abandoned all desires and
\ntheir longings. He attains to the great peace and is not bewildered
\nby the shows of things; he has extinguished his individual ego in the
\nOne, lives in that unity and, fixed in that status at his end, can attain
\nto extinction in the Brahman, Nirvana,\u2014not the negative self-annihilation of the Buddhists, but the great immergence of the separate
\npersonal self into the vast reality of the one infinite impersonal Existence.
\n<\/font><\/span><\/p>\n

\n
\nSuch, subtly unifying Sankhya, Yoga and Vedanta, is the first
\nfoundation of the teaching of the Gita. It is far from being all, but
\nit is the first indispensable practical unity of knowledge and works
\nwith a hint already of the third crowning intensest element in the
\nsoul’s completeness, divine love and devotion.
\n<\/font><\/span><\/p>\n

\n

   
\nPage-94<\/font><\/span><\/td>\n<\/tr>\n<\/table>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

X   THE YOGA OF THE INTELLIGENT WILL   I HAVE had to deviate in the last two essays and to drag the reader with…<\/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-3647","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\/3647","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=3647"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/3647\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=3647"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=3647"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=3647"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}