{"id":3654,"date":"2013-07-13T01:50:14","date_gmt":"2013-07-13T01:50:14","guid":{"rendered":"http:\/\/localhost\/?p=3654"},"modified":"2013-07-13T01:50:14","modified_gmt":"2013-07-13T01:50:14","slug":"24-the-gist-of-the-karmayoga-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\/24-the-gist-of-the-karmayoga-vol-essays-on-the-gita-1950-edn","title":{"rendered":"-24_The Gist of the Karmayoga.htm"},"content":{"rendered":"
\n\n\n
\n

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

\n <\/p>\n

\nTHE GIST OF THE KARMAYOGA <\/font>
\n<\/b><\/span><\/p>\n

\n <\/p>\n

\nT<\/font>HE FIRST<\/font> six chapters of the Gita form a sort of preliminary block
\nof the teaching; all the rest, all the other twelve chapters are the
\nworking out of certain unfinished figures in this block which here
\nare seen only as hints behind the large-size execution of the main
\nmotives, yet are in themselves of capital importance and are therefore
\nreserved for a yet larger treatment on the other two faces of the work.
\nIf the Gita were not a great written Scripture which must be carried
\nto its end, if it were actually a discourse by a living teacher to a
\ndisciple which could be resumed in good time, when the disciple was
\nready for farther truth, one could conceive of his stopping here at
\nthe end of the sixth chapter and saying, "Work this out first, there
\nis plenty for you to do to realise it and you have the largest possible
\nbasis; as difficulties arise, they will solve themselves or I will solve
\nthem for you. But at present live out what I have told you; work in
\nthis spirit." True, there are many things here which cannot be properly understood except in the light thrown on them by what is to come
\nafter. In order to clear up immediate difficulties and obviate possible
\nmisunderstandings, I have had myself to anticipate a good deal, to
\nbring in repeatedly, for example, the idea of the Purushottama, for
\nwithout that it would have been impossible to clear up certain obscurities about the Self and action and the Lord of action, which
\nthe Gita deliberately accepts so that it may not disturb the firmness
\nof the first steps by reaching out prematurely to things too great as
\nyet for the mind of the human disciple. <\/font><\/span><\/p>\n

\n
\nArjuna, himself, if the Teacher were to break off his discourse here,
\nmight well object: "You have spoken much of the destruction of
\ndesire and attachment, of equality, of the conquest of the senses and
\nthe stilling of the mind, of passionless and impersonal action, of the
\nsacrifice of works, of the inner as preferable to the outer renunciation,
\nand these things I understand intellectually, however difficult they
\nmay appear to me in practice. But you have also spoken of rising <\/font><\/span><\/p>\n

\nPage-221 <\/font><\/span><\/p>\n

\n

\nabove the gunas, while yet one remains in action, and you have not
\ntold me how the gunas work, and unless I know that, it will he
\ndifficult for me to detect and rise above them. Besides, you have
\nspoken of bhakti as the greatest element in Yoga, yet you have talked
\nmuch of works and knowledge, but very little or nothing of bhakti.
\nAnd to whom is bhakti, this greatest thing, to be offered? Not to the
\nstill impersonal Self, certainly, but to you, the Lord. Tell me, then,
\nwhat you are, who, as bhakti is greater even than this self-knowledge,
\nare greater than the immutable Self, which is yet itself greater than
\nmutable Nature and the world of action, even as knowledge is greater
\nthan works. What is the relation between these three things? between
\nworks and knowledge and divine love? between the soul in Nature
\nand the immutable Self and that which is at once the changeless Self
\nof all and the Master of knowledge and love and works, the supreme
\nDivinity who is here with me in this great battle and massacre, my
\ncharioteer in the chariot of this fierce and terrible action?" It is to answer these questions that the rest of the Gita is written, and in a complete intellectual solution they have indeed to be taken up without
\ndelay and resolved. But in actual sādhanā<\/i> one has to advance from
\nstage to stage, leaving many things, indeed the greatest things to arise
\nsubsequently and solve themselves fully by the light of the advance we
\nhave made in spiritual experience. The Gita follows to a certain extent this curve of experience and puts first a sort of large preliminary
\nbasis of works and knowledge which contains an element leading up
\nto bhakti and to a greater knowledge, but not yet fully arriving. The six chapters present us with that basis. <\/font>
\n<\/span><\/p>\n

\n
\nWe may then pause to consider how far they have carried the solution of the original problem with which the Gita started. The
\nproblem in itself, it may be useful again to remark, need not necessarily have led up to the whole question of the nature of existence
\nand of the replacement of the normal by the spiritual life. It may
\nhave been dealt with on a pragmatical or an ethical basis or from an
\nintellectual or an ideal standpoint or by a consideration of all of these
\ntogether; that in fact would have been our modern method of solving the difficulty. By itself it raises in the first instance just this
\nquestion, whether Arjuna should be governed by the ethical sense of
\npersonal sin in slaughter or by the consideration equally ethical of
\nhis public and social duty, the defence of the Right, the opposition
\ndemanded by conscience from all noble natures to the armed forces <\/font><\/span><\/p>\n

\nPage-222<\/font><\/span><\/p>\n

\n

\n
\nof injustice and oppression? That question has been raised in our own
\ntime and the present hour, and it can be solved, as we solve it now, by
\none or other of very various solutions, but all from the standpoint of
\nour normal life and our normal human mind. It may be answered as a
\nquestion between the personal conscience and our duty to the society
\nand the State, between an ideal and a practical morality, between
\n"soul-force" and the recognition of the troublesome fact that life is not
\nyet at least all soul and that to take up arms for the right in a physical
\nstruggle is sometimes inevitable. All these solutions are, however, intellectual, temperamental, emotional; they depend upon the individual
\nstandpoint and are at the best our own proper way of meeting the difficulty offered to us, proper because suitable to our nature and the
\nstage of our ethical and intellectual evolution, the best we can, with
\nthe light we have, see and do; it leads to no final solution. And this is
\nso because it proceeds from the normal mind which is always a tangle
\nof various tendencies of our being and can only arrive at a choice or
\nan accommodation between them, between our reason, our ethical
\nbeing, our dynamic needs, our life-instincts, our emotional being and
\nthose rarer movements which we may perhaps call soul-instincts or
\npsychical preferences. The Gita recognises that from this standpoint
\nthere can be no absolute, only an immediate practical solution and,
\nafter offering to Arjuna from the highest ideals of his age just such a
\npractical solution, which he is in no mood to accept and indeed is
\nevidently not intended to accept, it proceeds to quite a different standpoint and to quite another answer. <\/font><\/p>\n

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

\n
\nThe Gita’s solution is to rise above our natural being and normal
\nmind, above our intellectual and ethical perplexities into another
\nconsciousness with another law of being and therefore another
\nstandpoint for our action; where personal desire and personal emotions no longer govern it; where the dualities fall away; where the
\naction is no longer our own and where therefore the sense of personal
\nvirtue and personal sin is exceeded; where the universal, the impersonal, the divine spirit works out through us its purpose in the world; where we are ourselves by a new and divine birth changed into being of that Being, consciousness of that Consciousness, power of that
\nPower, bliss of that Bliss, and, living no longer in our lower nature,
\nhave no works to do of our own, no personal aim to pursue of our
\nown, but if we do works at all,\u2014and that is the one real problem
\nand difficulty left,\u2014do only the divine works, those of which our out<\/font><\/span><\/p>\n

\nPage-223<\/font><\/span><\/p>\n

\n

\nward nature is only a passive instrument and no longer the cause, no
\nlonger provides the motive; for the motive-power is above us in the
\nwill of the Master of our works. And this is presented to us as the
\ntrue solution, because it goes back to the real truth of our being and
\nto live according to the real truth of our being is evidently the highest
\nsolution and the sole entirely true solution of the problems of our
\nexistence. Our mental and vital personality is a truth of our natural
\nexistence, but a truth of the ignorance, and all that attaches itself to
\nit is also truth of that order, practically valid for the works of the
\nignorance, but no longer valid when we get back to the real truth of
\nour being. But how can we actually be sure that this is the truth? We
\ncannot so long as we remain satisfied with our ordinary mental experience; for our normal mental experience is wholly that of this lower
\nnature full of the ignorance. We can only know this greater truth
\nby living it, that is to say, by passing beyond the mental into the
\nspiritual experience, by Yoga. For the living out of spiritual experience
\nuntil we cease to be mind and become spirit, until, liberated from the
\nimperfections of our present nature, we are able to live entirely in our
\ntrue and divine being is what in the end we mean by Yoga. <\/font><\/p>\n

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

\n
\nThis upward transference of our centre of being and the consequent transformation of our whole existence and consciousness, with
\na resultant change in the whole spirit and motive of our action, the
\naction often remaining precisely the same in all its outward appearances, makes the gist of the Gita’s Karmayoga. Change your being,
\nbe reborn into the spirit and by that new birth proceed with the
\naction to which the Spirit within has appointed you, may be said to
\nbe the heart of its message. Or again, put otherwise, with a deeper and
\nmore spiritual import,\u2014make the work you have to do here your
\nmeans of inner spiritual rebirth, the divine birth, and, having become
\ndivine, do still divine works as an instrument of the Divine for the
\nleading of the peoples. Therefore there are here two things which
\nhave to be clearly laid down and clearly grasped, the way to the
\nchange, to this upward transference, this new divine birth, and the
\nnature of the work or rather the spirit in which it has to be done,
\nsince the outward form of it need not at all change, although really
\nits scope and aim become quite different. But these two things are
\npractically the same, for the elucidation of one elucidates the other.
\nThe spirit of our action arises from the nature of our being and the
\ninner foundation it has taken, but also this nature is itself affected by <\/font>
\n<\/span><\/p>\n

\nPage-224<\/font><\/span><\/p>\n

\n

\nthe trend and spiritual effect of our action; a very great change in the
\nspirit of our works changes the nature of our being and alters the
\nfoundation it has taken; it shifts the centre of conscious force from
\nwhich we act. If life and action were entirely illusory, as some would
\nhave it, if the Spirit had nothing to do with works or life, this would
\nnot be so; but the soul in us develops itself by life and works and,
\nnot indeed so much the action itself, but the way of our soul’s inner
\nforce of working determines its relations to the Spirit. This is, indeed,
\nthe justification of Karmayoga as a practical means of the higher self-realisation. <\/font><\/p>\n

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

\n
\nWe start from this foundation that the present inner life of man,
\nalmost entirely dependent as it is upon his vital and physical nature,
\nonly lifted beyond it by a limited play of mental energy, is not the
\nwhole of his possible existence, not even the whole of his present real
\nexistence. There is within him a hidden Self, of which his present
\nnature is either only an outer appearance or is a partial dynamic
\nresult. The Gita seems throughout to admit its dynamic reality and
\nnot to adopt the severer view of the extreme Vedantists that it is only
\nan appearance, a view which srikes at the very roots of all works and
\naction. Its way of formulating this element of its philosophical
\nthought,\u2014it might be done in a different way,\u2014is to admit the
\nSankhya distinction between the Soul and Nature, the power that
\nknows, supports and informs and the power that works, acts, provides
\nall the variations of instrument, medium and process. Only it takes the
\nfree and immutable Soul of the Sankhyas, calls it in Vedantic language the one immutable omnipresent Self or Brahman, and distinguishes it from this other soul involved in Nature, which is our
\nmutable and dynamic being, the multiple soul of things, the basis
\nof variation and personality. But in what then consists this action
\n<\/b>of
\n<\/b>Nature? <\/font><\/p>\n

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

\n
\nIt consists in a power of process, Prakriti, which is the interplay of
\nthree fundamental modes of its working, three qualities, gunas. And
\nwhat is the medium? It is the complex system of existence created by
\na graded evolution of the instruments of Prakriti, which, as they are
\nreflected here in the soul’s experience of her workings, we may call
\nsuccessively the reason and the ego, the mind, the senses and the
\nelements of material energy which are the basis of its forms. These
\nare all mechanical, a complex engine of Nature, yantra;<\/i> and from our
\nmodern point of view we may say that they are all involved in material <\/font>
\n<\/span><\/p>\n

\nPage-225<\/font><\/span><\/p>\n

\n

\nenergy and manifest themselves in it as the soul in Nature becomes aware of itself by an upward evolution of each instrument, but
\nin the inverse order to that which we have stated, matter first, then
\nsensation, then mind, next reason, last spiritual consciousness. Reason, which is at first only preoccupied with the workings of Nature,
\nmay then detect their ultimate character, may see them only as a
\nplay of the three gunas in which the soul is entangled, may distinguish between the soul and these workings; then the soul gets a
\nchance of disentangling itself and of going back to its original freedom and immutable existence. In Vedantic language, it sees the spirit,
\nthe being; it ceases to identify itself with the instruments and workings of Nature, with its becoming; it identifies itself with its true
\nSelf and being and recovers its immutable spiritual self-existence.
\nIt is then from this spiritual self-existence, according to the Gita, that
\nit can freely and as the master of its being, the Ishwara, support the action of its becoming. <\/font>
\n<\/span><\/p>\n

\n
\nLooking only at the psychological facts on which these philosophical distinctions are founded,\u2014philosophy is only a way of formulating
\nto ourselves intellectually in their essential significance the psychological and physical facts of existence and their relation to any ultimate reality that may exist,\u2014we may say that there are two lives we
\ncan lead, the life of the soul engrossed in the workings of its active
\nnature, identified with its psychological and physical instruments,
\nlimited by them, bound by its personality, subject to Nature, and the
\nlife of the Spirit, superior to these things, large, impersonal, universal,
\nfree, unlimited, transcendent, supporting with an infinite equality its
\nnatural being and action, but exceeding them by its freedom and infinity. We may live in what is now our natural being or we may live
\nin our greater and spiritual being. This is the first great distinction
\non which the Karmayoga of the Gita is founded. <\/font><\/p>\n

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

\n
\nThe whole question and the whole method lie then in the liberation of the soul from the limitations of our present natural being. In
\nour natural life the first dominating fact is our subjection to the forms
\nof material Nature, the outward touches of things. These present
\nthemselves to our life through the senses, and the life through the
\nsenses immediately returns upon these objects to seize upon them and
\ndeal with them, desires, attaches itself, seeks for results. The mind
\nin all its inner sensations, reactions, emotions, habitual ways of perceiving, <\/font>
\n<\/span><\/p>\n

\nPage-226<\/font><\/span><\/p>\n

\n

\nthinking and feeling obeys this action of the senses; the
\nreason too carried away by the mind gives itself up to this life of the
\nsenses, this life in which the inner being is subject to the externality
\nof things and cannot for a moment really get above it or outside the
\ncircle of its action upon us and its psychological results and reactions
\nwithin us. It cannot get beyond them because there is the principle of ego by
\nwhich the reason differentiates the sum of the action of
\nNature upon our mind, will, sense, body from her action in other
\nminds, wills, nervous organisms, bodies; and life to us means only
\nthe way she affects our ego and the way our ego replies to her touches.
\nWe know nothing else, we seem to be nothing else; the soul itself
\nseems then only a separate mass of mind, will, emotional and nervous reception and reaction. We may enlarge our ego, identify ourselves with the family, clan, class, country, nation, humanity even, but
\nstill the ego remains in all these disguises the root of our actions, only
\nit finds a larger satisfaction of its separate being by these wider dealings with external things. <\/font><\/p>\n

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

\n
\nWhat acts in us is still the will of the natural being seizing upon
\nthe touches of the external world to satisfy the different phases of its
\npersonality, and the will in this seizing is always a will of desire and
\npassion and attachment to our works and their results, the will or
\nNature in us; our personal will, we say, but our ego personality is a
\ncreation of Nature, it is not and cannot be our free self, our independent being. The whole is the action of the modes of Nature. It
\nmay be a tamasic action, and then we have an inert personality subject to and satisfied with the mechanical round of things, incapable
\nof any strong effort at a freer action and mastery. Or it may be the
\nrajasic action, and then we have the restless active personality which
\nthrows itself upon Nature and tries to make her serve its needs and
\ndesires, but does not see that its apparent mastery is a servitude, since
\nits needs and desires are those of Nature, and while we are subject
\nto them, there can be for us no freedom. Or it may be a sattwic action,
\nand then we have the enlightened personality which tries to live by
\nreason or to realise some preferred ideal of good, truth or beauty; but
\nthis reason is still subject to the appearances of Nature and these
\nideals are only changing phases of our personality in which we find
\nin the end no sure rule or permanent satisfaction. We are still carried on a wheel of mutation, obeying in our circlings through the ego <\/font>
\n<\/span><\/p>\n

\nPage-227<\/font><\/span><\/p>\n

\n

\nsome Power within us and within all this, but not ourselves that
\nPower or in union and communion with it. Still there is no freedom, no real mastery. <\/font>
\n<\/span><\/p>\n

\n
\nYet freedom is possible. For that we have to get first away into ourselves from the action of the external world upon our senses; that is
\nto say, we have to live inwardly and he able to hold back the natural
\nrunning of the senses after their external objects. A mastery of the
\nsenses, an ability to do without all that they hanker after, is the first
\ncondition of the true soul life; only so can we begin to feel that there
\nis a soul within us which is other than the mutations of mind in its
\nreception of the touches of outward things, a soul which in its depths
\ngoes back to something self-existent, immutable, tranquil, self-possessed, grandiose, serene and august, master of itself and unaffected
\nby the eager runnings of our external nature. But this cannot be done
\nso long as we are subject to desire. For it is desire, the principle of all
\nour superficial life, which satisfies itself with the life of the senses and
\nfinds its whole account in the play of the passions. We must get rid
\nthen of desire and, that propensity of our natural being destroyed, the
\npassions which are its emotional results will fall into quietude; for
\nthe joy and grief of possession and of loss, success and failure, pleasant and unpleasant touches, which entertain them, will pass out of our
\nsouls. A calm equality will then be gained. And since we have still
\nto live and act in the world and our nature in works is to seek for the
\nfruits of our works, we must change that nature and do works without
\nattachment to their fruits, otherwise desire and all its results remain.
\nBut how can we change this nature of the doer of works in us? By
\ndissociating works from ego and personality, by seeing through the
\nreason that all this is only the play of the gunas of Nature, and by
\ndissociating our soul from the play, by making it first of all the observer of the workings of Nature and leaving those works to the
\nPower that is really behind them, the something in Nature which is
\ngreater than ourselves, not our personality, but the Master of the
\nuniverse. But the mind will not permit all this; its nature is to run out
\nafter the senses and carry the reason and will with it. Then we must
\nlearn to still the mind. We must attain that absolute peace and stillness in which we become aware of the calm, motionless, blissful Self
\nwithin us which is eternally untroubled and unaffected by the touches
\nof things, is sufficient to itself and finds there alone its eternal
\nsatisfaction. <\/font><\/span><\/p>\n

\nPage-228<\/font><\/span><\/p>\n

\n

\n
\nThis Self is our self-existent being. <\/b> It is not limited by our personal
\nexistence. It is the same in all existences, pervasive, equal to all things,
\nsupporting the whole universal action with its infinity, but unlimited
\nby all that is finite, unmodified by the changings of Nature and personality. When this Self is revealed within us, when we feel its peace
\nand stillness, we can grow into that; we can transfer the poise of our
\nsoul from its lower emergence in Nature and draw it back into the
\nSelf. We can do this by the force of the things we have attained,
\ncalf". equality, passionless impersonality. For as we grow in these
\nthings, carry them to their fullness, subject all our nature to them, we are growing into this calm, equal, passionless, impersonal, all-pervading Self. Our senses fall into that stillness and receive the
\ntouches of the world on us with a supreme tranquillity; our mind
\nfalls into stillness and becomes the calm universal witness; our ego
\ndissolves itself into this impersonal existence. All things we see in
\nthis self which we have become in ourself; and we see this self in all; we become one being with all beings in the spiritual basis of their
\nexistence. By doing works in this selfless tranquillity and impersonality, our works cease to be ours, cease to bind or trouble us with their
\nreactions. Nature and her gunas weave the web of her works, but without affecting our griefless self-existent tranquillity. All is given
\nup into that one equal and universal Brahman. <\/font><\/span><\/p>\n

\nBut here there are two difficulties. First, there seems to be an
\nantinomy between this tranquil and immutable Self and the action of
\nNature. How then does the action at all exist or how can it continue
\nonce we have entered into the immutable Self-existence? Where in
\nthat is the will to works which would make the action of our nature
\npossible? If we say with the Sankhya that the will is in Nature and
\nnot in the Self, still there must be a motive in Nature and the power in her to draw the soul into its workings by interest, ego and attachment, and when these things cease to reflect themselves in the soul
\nconsciousness, her power ceases and the motive of work ceases with
\n,t. But the Gita does not accept this view, which seems indeed to
\nnecessitate the existence of many purushas and not one universal
\npurusha, otherwise the separate experience of the soul and its separate
\nliberation while millions of others are still involved, would not be
\nintelligible. Nature is not a separate principle, but the power of the
\nSupreme going forth in cosmic creation. But if the Supreme is only
\nthis immutable Self and the individual is only something that has <\/font><\/span><\/p>\n

\nPage-229<\/font><\/span><\/p>\n

\n

\n
\ngone forth from him in the Power, then the moment it returns and
\ntakes its poise in the self, everything must cease except the supreme
\nunity and the supreme calm. Secondly, even if in some mysterious
\nway action still continues, yet since the Self is equal to all things,
\nit cannot matter whether works are done or, if they are done, it cannot matter what work is done. Why then this insistence on the most
\nviolent and disastrous form of action, this chariot, this battle, this
\nwarrior, this divine charioteer? <\/font><\/p>\n

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

\n
\nThe Gita answers by presenting the Supreme as something greater
\neven than the immutable Self, more comprehensive, one who is at
\nonce this Self and the master of works in Nature. But he directs the
\nworks of Nature with the eternal calm, the equality, the superiority
\nto works and personality which belong to the immutable. This, we
\nmay say, is the poise of being from which he directs works, and by
\ngrowing into this we are growing into his being and into the poise
\nof divine works. From this he goes forth as the Will and Power of
\nhis being in Nature, manifests himself in all existences, is born as
\nMan in the world, is there in the heart of all men, reveals himself as
\nthe Avatar, the divine birth in man; and as man grows into his being,
\nit is into the divine birth that he grows. Works must be done as a
\nsacrifice to this Lord of our works, and we must by growing into the
\nSelf realise our oneness with him in our being and see our personality
\nas a partial manifestation of him in Nature. One with him in being,
\nwe grow one with all beings in the universe and do divine works,
\nnot as ours, but as his workings through <\/b> us,<\/b> for the maintenance
\nand leading of the peoples. <\/font><\/p>\n

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

\n
\nThis is the essential thing to be done, and once this is done, the
\ndifficulties which present themselves to Arjuna will disappear. The
\nproblem is no longer one of our personal action, for that which makes
\nour personality becomes a thing temporal and subordinate, the question is then only one of the workings of the divine Will through us
\nin the universe. To understand that we must know what this supreme
\nBeing is in himself and in Nature, what the workings of Nature are
\nand what they lead to, and the intimate relation between the soul
\nin Nature and this supreme Soul, of which bhakti with knowledge
\nis the foundation. The elucidation of these questions is the subject
\nof the rest of the Gita. <\/font><\/span><\/p>\n

\nPage-230<\/font><\/span><\/td>\n<\/tr>\n<\/table>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

XXIV   THE GIST OF THE KARMAYOGA   THE FIRST six chapters of the Gita form a sort of preliminary block of the teaching; all…<\/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-3654","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\/3654","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=3654"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/3654\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=3654"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=3654"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=3654"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}