{"id":3657,"date":"2013-07-13T01:50:15","date_gmt":"2013-07-13T01:50:15","guid":{"rendered":"http:\/\/localhost\/?p=3657"},"modified":"2013-07-13T01:50:15","modified_gmt":"2013-07-13T01:50:15","slug":"33-the-theory-of-vibhuti-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\/33-the-theory-of-vibhuti-vol-essays-on-the-gita-1950-edn","title":{"rendered":"-33_The Theory of Vibhuti.htm"},"content":{"rendered":"
\n\n\n
\n

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

\n <\/p>\n

\n
\n
\nTHE THEORY OF THE VIBHUTI <\/font><\/b>
\n<\/span><\/p>\n

\n <\/p>\n

\n
\nT<\/font>HE IMPORTANCE
\n<\/font>of this chapter of the Gita is very much greater
\nthan appears at first view or to an eye of prepossession which is looking into the text only for the creed of the last transcendence and the
\ndetached turning of the human soul away from the world to a distant
\nAbsolute. The message of the Gita is the gospel of the Divinity in
\nman who by force of an increasing union unfolds himself out of the
\nveil of the lower Nature, reveals to the human soul his cosmic spirit,
\nreveals his absolute transcendences, reveals himself in man and in
\nall beings. The potential outcome here of this union, this divine
\nYoga, man growing towards the Godhead, the Godhead manifest in
\nthe human soul and to the inner human vision, is our liberation from
\nlimited ego and our elevation to the higher nature of a divine humanity. For, dwelling in this greater spiritual nature and not in the
\nmortal weft, the tangled complexity of the three gunas, man, one with
\nGod by knowledge, love and will and the giving up of his whole being into the Godhead, is able indeed to rise to the absolute Transcendence, but also to act upon the world, no longer in ignorance, but
\nin the right relation of the individual to the Supreme, in the truth of
\nthe Spirit, fulfilled in immortality, for God in the world and no
\nlonger for the ego. To call Arjuna to this action, to make him aware
\nof the being and power that he is and of the Being and Power whose
\nwill acts through him, is the purpose of the embodied Godhead. To
\nthis end the divine Krishna is his charioteer; to this end there came
\nupon him that great discouragement and deep dissatisfaction with the
\nlesser human motives of his work; to substitute for them the larger
\nspiritual motive this revelation is given to him in the supreme moment
\nof the work to which he has been appointed. The vision of the World-Purusha and the divine command to action is the culminating point
\nto which he was being led. That is already imminent; but without
\nthe knowledge now given to him through the Vibhuti-Yoga it would
\nnot bring with it its full meaning. <\/font>
\n<\/span><\/p>\n

\n
\nPage-325<\/font><\/span><\/p>\n

\n

\n
\nThe mystery of the world-existence is in part revealed by the
\nGita. In part, for who shall exhaust its infinite depths or what creed
\nor philosophy say that it has enlightened in a narrow space or shut
\nup in a brief system all the significance of the cosmic miracle? But
\nso far as is essential for the Gita’s purpose, it is revealed to us. We
\nhave the way of the origination of the world from God, the immanence of the Divine in it and its immanence in the Divine, the
\nessential unity of all existence, the relation of the human soul obscured in Nature to the Godhead, its awakening to self-knowledge,
\nits birth into a greater consciousness, its ascension into its own
\nspiritual heights. But when this new self-vision and consciousness
\nhave been acquired in place of the original ignorance, what will be
\nthe liberated man’s view of the world around him, his attitude towards
\nthe cosmic manifestation of which he has now the central secret?
\nHe will have first the knowledge of the unity of existence and the
\nregarding eye of that knowledge. He will see all around him as
\nsouls and forms and powers of the one divine Being. Henceforward
\nthat vision will be the starting-point of all the inward and outward
\noperations of his consciousness; it will be the fundamental seeing,
\nthe spiritual basis of all his actions. He will see all things and every
\ncreature living, moving and acting in the One, contained in the
\ndivine and eternal Existence. But he will also see that One as the
\nInhabitant in all, their Self, the essential Spirit within them without
\nwhose secret presence in their conscious nature they could not at all
\nlive, move or act and without whose will, power, sanction or sufferance not one of their movements at any moment would be in the
\nleast degree possible. Themselves too, their soul, mind, life and physical mould he will see only as a result of the power, will and force of
\nthis one Self and Spirit. All will be to him a becoming of this one universal Being. Their consciousness he will see to be derived entirely
\nfrom its consciousness, their power and will to be drawn from and
\ndependent on its power and will, their partial phenomenon of nature
\nto be a resultant from its greater divine Nature, whether in the immediate actuality of things it strikes the mind as a manifestation or
\na disguise, a figure or a disfigurement of the Godhead. No untoward
\nor bewildering appearance of things will in any smallest degree
\ndiminish or conflict with the completeness of this vision. It is the
\nessential foundation of the greater consciousness into which he has
\narisen, it is the indispensable light that has opened around him and <\/font>
\n<\/span><\/p>\n

\n
\nPage-326<\/font><\/span><\/p>\n

\n

\n
\nthe one perfect way of seeing, the one Truth that makes all others
\npossible. <\/font><\/p>\n

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

\n
\nBut the world is only a partial manifestation of the Godhead, it is
\nnot itself that Divinity. The Godhead is infinitely greater than any
\nnatural manifestation can be. By his very infinity, by its absolute freedom he exists beyond all possibility of integral formulation in any
\nscheme of worlds or extension of cosmic Nature, however wide, complex, endlessly varied this and every world may seem to us,\u2014nāsti<\/i>
\nonto vistarasya<\/i> me<\/i>,\u2014however to our finite view infinite. Therefore
\nbeyond cosmos the eye of the liberated spirit will see the utter
\nDivine. Cosmos he will see as a figure drawn from the Divinity who
\nis beyond all figure, a constant minor term in the absolute existence.
\nEvery relative and finite he will see as a figure of the divine Absolute
\nand Infinite, and both beyond all finites and through each finite he
\nwill arrive at that alone, see always that beyond each phenomenon
\nand natural creature and relative action and every quality and every
\nhappening; looking at each of these things and beyond it, he will find
\nin the Divinity its spiritual significance. <\/font><\/p>\n

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

\n
\nThese things will not be to his mind intellectual concepts or this
\nattitude to the world simply a way of thinking or a pragmatic dogma.
\nFor if his knowledge is conceptual only, it is a philosophy, an intellectual construction, not a spiritual knowledge and vision, not a
\nspiritual state of consciousness. The spiritual seeing of God and
\nworld is not ideative only, not even mainly or primarily ideative. It
\nis direct experience and as real, vivid, near, constant, effective, intimate as to the mind its sensuous seeing and feeling of images, objects
\nand persons. It is only the physical mind that thinks of God and spirit
\nas an abstract conception which it cannot visualise or represent to
\nitself except by words and names and symbolic images and fictions.
\nSpirit sees spirit, the divinised consciousness sees God as directly and
\nmore directly, as intimately and more intimately than bodily consciousness sees matter. It sees, feels, thinks, senses the Divine. For
\nto the spiritual consciousness all manifest existence appears as a world
\nof spirit and not a world of matter, not a world of life, not a world
\neven of mind; these other things are to its view only God-thought,
\nGod-force, God-form. That is what the Gita means by living and
\nacting in Vasudeva, mayi vartate.<\/i> The spiritual consciousness is
\naware of the Godhead with that close knowledge by identity which is
\nso much more tremendously real than any mental perception of the <\/font>
\n<\/span><\/p>\n

\n
\nPage-327<\/font><\/span><\/p>\n

\n

\n
\nthinkable or any sensuous experience of the sensible. It is so aware
\neven of the Absolute who is behind and beyond all world-existence
\nand who originates and surpasses it and is for ever outside its vicissitudes. And of the immutable self of this Godhead that pervades
\nand supports the world’s mutations with his unchanging eternity,
\nthis consciousness is similarly aware, by identity, by the oneness of
\nthis self with our own timeless unchanging immortal spirit. It is
\naware again in the same manner of the divine Person who knows
\nhimself in all these things and persons and becomes all things and
\npersons in his consciousness and shapes their thoughts and forms
\nand governs their actions by his immanent will. It is intimately
\nconscious of God absolute, God as self, God as spirit, soul and nature.
\nEven this external Nature it knows by identity and self-experience,
\nbut an identity freely admitting variation, admitting relations, admitting greater and lesser degrees of the action of the one power of
\nexistence. For Nature is God’s power of various self-becoming, ātmavibhūti.<\/i> <\/font><\/p>\n

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

\n
\nBut this spiritual consciousness of world-existence will not see
\nNature in the world as the normal mind of man sees it in the ignorance or only as it is in the effects of the ignorance. All in this
\nNature that is of the ignorance, all that is imperfect or painful or
\nperverse and repellent, does not exist as an absolute opposite of the
\nnature of the Godhead, but goes back to something behind itself,
\ngoes back to a saving power of spirit in which it can find its own
\ntrue being and redemption. There is an original and originating Supreme Prakriti, in which the divine power and will to be enjoys its
\nown absolute quality and pure revelation. There is found the highest,
\nthere the perfect energy of all the energies we see in the universe.
\nThat is what presents itself to us as the ideal nature of the Godhead,
\na nature of absolute knowledge, absolute power and will, absolute
\nlove and delight. And all the infinite variations of its quality and
\nenergy, ananta-guna, aganana-śakti,<\/i> are there wonderfully various,
\nadmirably and spontaneously harmonised free self-formulations of
\nthis absolute wisdom and will and power and delight and love. All
\nis there a many-sided untrammelled unity of infinities. Each energy,
\neach quality is in the ideal divine nature pure, perfect, self-possessed,
\nharmonious in its action; nothing there strives for its own separate
\nlimited self-fulfilment, all act in an inexpressible oneness. There
\nall dharmas, all laws of being\u2014dharma, law of being, is only characteristic <\/font>
\n<\/span><\/p>\n

\n
\nPage-328<\/font><\/span><\/p>\n

\n

\naction of divine energy and quality, guna-karma,\u2014<\/i>are one free
\nand plastic dharma. The one divine Power of being1 works with an
\nimmeasurable liberty and, tied to no single excluding law, not limited
\nby any binding system, rejoices in her own play of infinity and never
\nfalters in her truth of self-expression perfect for ever. <\/font><\/p>\n

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

\n
\nBut in the universe in which we live, there is a separating principle of selection and differentiation. There we see each energy,
\neach quality which comes out for expression labouring as if for its
\nown hand, trying to get as much self-expression as it can in whatever
\nway it can, and accommodating somehow as best or as worst it may
\nthat effort with the concomitant or rival effort of other energies and
\nqualities for their separate self-expression. The Spirit, the Divine
\ndwells in this struggling world-nature and imposes on it a certain
\nharmony by the inalienable law of the inner secret oneness on which
\nthe action of all these powers is based. But it is a relative harmony
\nwhich seems to result from an original division, to emerge from and
\nsubsist by the shock of division and not from an original oneness.
\nOr at least the oneness seems to be suppressed and latent, not to find
\nitself, never to put off its baffling disguises. And in fact it does not
\nfind itself till the individual being in this world-nature discovers in
\nhimself the higher divine Prakriti from whom this lesser movement
\nis a derivation. Nevertheless, the qualities and energies at work in
\nthe world, operating variously in man, animal, plant, inanimate
\nthing, are, whatever forms they may take, always divine qualities
\nand energies. All energies and qualities are powers of the Godhead.
\nEach comes from the divine Prakriti there, works for its self-expression
\nin the lower Prakriti here, increases its potency of affirmation and
\nactualised values under these hampering conditions and, as it reaches
\nits heights of self-power, comes near to the visible expression of the
\nDivinity and directs itself upwards to its own absolute in the supreme,
\nthe ideal, the divine Nature. For each energy is being and power of
\nthe Godhead and the expansion and self-expression of energy is
\nalways the expansion and expression of the Godhead. <\/font><\/p>\n

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

\n
\nOne might even say that at a certain point of intensity each force
\nin us, force of knowledge, force of will, force of love, force of delight,
\ncan result in an explosion which breaks the shell of the lower formulation and liberates the energy from its separative action into union
\nwith the infinite freedom and power of the divine Being. A highest <\/font><\/p>\n

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

\n <\/p>\n

\n1<\/sup> tapas, cit-śakti.<\/i>
\n<\/font><\/span><\/p>\n

\n
\nPage-329<\/font><\/span><\/p>\n

\n

\n
\nGodward tension liberates the mind through an absolute seeing of
\nknowledge, liberates the heart through an absolute love and delight,
\nliberates the whole existence through an absolute concentration of
\nwill towards a greater existence. But the percussion and the delivering
\nshock come by the touch of the Divine on our actual nature which
\ndirects the energy away from its normal limited separative action and
\nobjects towards the Eternal, Universal and Transcendent, orientates
\nit towards the infinite and absolute Godhead. This truth of the
\ndynamic omnipresence of the divine Power of being is the foundation
\nof the theory of the Vibhuti. <\/font><\/p>\n

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

\n
\nThe infinite divine Shakti is present everywhere and secretly supports the lower formulation,
\n-parā prakrtir me yayā dhāryate jagat,<\/i> but
\nit holds itself back, hidden in the heart of each natural existence,
\nsarvabhūtānām hrddeśe,<\/i> until the veil of Yogamaya is rent by the
\nlight of knowledge. The spiritual being of man, the Jiva, possesses the
\ndivine nature. He is a manifestation of God in that Nature, parā prakrtir jīva-bhūtā,<\/i> and he has latent in him all the divine energies
\nand qualities, the light, the force, the power of being of the Godhead.
\nBut in this inferior Prakriti in which we live, the Jiva follows the
\nprinciple of selection and finite determination, and there whatever
\nnexus of energy, whatever quality or spiritual principle he brings
\ninto birth with him or brings forward as the seed of his self-expression,
\nbecomes an operative portion of his swabhava, his law of self-becoming, and determines his swadharma, his law of action. And if
\nthat were all, there would be no perplexity or difficulty; the life of
\nman would be a luminous unfolding of godhead. But this lower
\nenergy of our world is a nature of ignorance, of egoism, of the three
\ngunas. Because this is a nature of egoism, the Jiva conceives of himself as the separative ego: he works out his self-expression egoistically
\nas a separative will to be in conflict as well as in association with the
\nsame will to be in others. He attempts to possess the world by strife
\nand not by unity and harmony; he stresses an ego-centric discord. Because this is a nature of ignorance, a blind seeing and an imperfect or
\npartial self-expression, he does not know himself, does not know his
\nlaw of being, but follows it instinctively under the ill-understood compulsion of the world-energy, with a struggle, with much inner conflict,
\nwith a very large possibility of deviation. Because this is a nature of the
\nthree gunas, this confused and striving self-expression takes various
\nforms of incapacity, perversion or partial self-finding. Dominated by <\/font>
\n<\/span><\/p>\n

\n
\nPage-330<\/font><\/span><\/p>\n

\n

\n
\nthe guna of tamas, the mode of darkness and inertia, the power of being
\nworks in a weak confusion, a prevailing incapacity, an unaspiring subjection to the blind mechanism of the forces of the Ignorance. Dominated by the guna of rajas, the mode of action, desire and possession,
\nthere is a struggle, there is an effort, there is a growth of power and capacity, but it is stumbling, painful, vehement, misled by wrong notions,
\nmethods and ideals, impelled to a misuse, corruption and perversion
\nof right notions, methods or ideals and prone, especially, to a great,
\noften an enormous exaggeration of the ego. Dominated by the guna
\nof sattwa, the mode of light and poise and peace, there is a more
\nharmonious action, a right dealing with the nature, but right only
\nwithin the limits of an individual light and a capacity unable to
\nexceed the better forms of this lower mental will and knowledge. To
\nescape from this tangle, to rise beyond the ignorance, the ego and
\nthe gunas is the first real step towards divine perfection. By that
\ntranscendence the Jiva finds his own divine nature and his true
\nexistence. <\/font><\/p>\n

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

\n
\nThe liberated eye of knowledge in the spiritual consciousness does
\nnot in its outlook on the world see this struggling lower Nature alone.
\nIf we perceive only the apparent outward fact of our nature and
\nothers’ nature, we are looking with the eye of the ignorance and
\ncannot know God equally in all, in the sattwic, the rajasic, the tamasic
\ncreature, in God and Titan, in saint and sinner, in the wise man and
\nthe ignorant, in the great and in the little, in man, animal, plant and
\ninanimate existence. The liberated vision sees three things at once as
\nthe whole occult truth of the natural being. First and foremost it sees
\nthe divine Prakriti in all, secret, present, waiting for evolution; it
\nsees her as the real power in all things, that which gives its value
\nto all this apparent action of diverse quality and force, and it reads
\nthe significance of these latter phenomena not in their own language
\nof ego and ignorance, but in the light of the divine Nature. Therefore it sees too, secondly, the differences of the apparent action in
\nDeva and Rakshasa, man and beast and bird and reptile, good and
\nwicked, ignorant and learned, but as action of divine quality and
\nenergy under these conditions, under these masks. It is not deluded by
\nthe mask, but detects behind every mask the Godhead. It observes the
\nperversion or the imperfection, but it pierces to the truth of the spirit
\nbehind, it discovers it even in the perversion and imperfection self-blinded, struggling to find itself, groping through various forms of <\/font>
\n<\/span><\/p>\n

\n
\nPage-331<\/font><\/span><\/p>\n

\n

\nself-expression and experience towards complete self-knowledge, towards its own infinite and absolute. The liberated eye does not lay
\nundue stress on the perversion and imperfection, but is able to see
\nall with a complete love and charity in the heart, a complete understanding in the intelligence, a complete equality in the spirit. Finally,
\nit sees the upward urge of the striving powers of the Will-to-he
\ntowards Godhead; it respects, welcomes, encourages all high manifestations of energy and quality, the flaming tongues of the Divinity,
\nthe mounting greatnesses of soul and mind and life in their intensities uplifted from the levels of the lower nature towards heights of
\nluminous wisdom and knowledge, mighty power, strength, capacity,
\ncourage, heroism, benignant sweetness and ardour and grandeur of
\nlove and self-giving, pre-eminent virtue, noble action, captivating
\nbeauty and harmony, fine and godlike creation. The eye of the spirit
\nsees and marks out the rising godhead of man in the great Vibhuti. <\/font><\/p>\n

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

\n
\nThis is a recognition of the Godhead as Power, but power in its
\nwidest sense, power not only of might, but of knowledge, will, love,
\nwork, purity, sweetness, beauty. The Divine is being, consciousness
\nand delight, and in the world all throws itself out and finds itself
\nagain by energy of being, energy of consciousness and energy of
\ndelight; this is a world of the works of the divine Shakti. That Shakti
\nshapes herself here in innumerable kinds of beings and each of them
\nhas its own characteristic powers of her force. Each power is the
\nDivine himself in that form, in the lion as in the hind, in the Titan
\nas in the God, in the inconscient sun that flames through ether as
\nin man who thinks upon earth. The deformation given by the gunas
\nis the minor, not really the major aspect; the essential thing is the
\ndivine power that is finding self-expression. It is the Godhead who
\nmanifests himself in the great thinker, the hero, the leader of men,
\nthe great teacher, sage, prophet, religious founder, saint, lover or
\nman, the great poet, the great artist, the great scientist, the ascetic
\nself-tamer, the tamer of things and events and forces. The work
\nitself, the high poem, the perfect form of beauty, the deep love, the
\nnoble act, the divine achievement is a movement of godhead; it is the
\nDivine in manifestation. <\/font><\/p>\n

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

\n
\nThis is a truth which all ancient cultures recognized and respected,
\nbut one side of the modern mind has singular repugnances to the
\nidea, sees in it a worship of mere strength and power, an ignorant or self-degrading hero-worship or a doctrine of the Asuric superman. <\/font>
\n<\/span><\/p>\n

\n
\nPage-332<\/font><\/span><\/p>\n

\n

\n
\nCertainly, there is an ignorant way of taking this truth as there is an
\nignorant way of taking all truths; but it has its proper place, its
\nindispensable function in the divine economy of Nature. The Gita
\nputs it in that right place and perspective. It must be based on the
\nrecognition of the divine self in all men and all creatures; it must
\nbe consistent with an equal heart to the great and the small, the
\neminent and the obscure manifestation. God must be seen and loved
\nin the ignorant, the humble, the weak, the vile, the outcast. In the
\nVibhuti himself it is not, except as a symbol, the outward individual
\nthat is to be thus recognized and set high, but the one Godhead who
\ndisplays himself in the power. But this does not abrogate the fact
\nthat there is an ascending scale in manifestation and that Nature
\nmounts upward in her degrees of self-expression from her groping,
\ndark or suppressed symbols to the first visible expressions of the Godhead. Each great being, each great achievement is a sign of her
\npower of self-exceeding and a promise of the final, the supreme exceeding. Man himself is a superior degree of natural manifestation to
\nthe beast and reptile, though in both there is the one equal Brahman.
\nBut man has not reached his own highest heights of self-exceeding
\nand meanwhile every hint of a great power of the Will-to-be in him
\nmust be recognised as a promise and an indication. Respect for the
\ndivinity in man, in all men, is not diminished, but heightened and
\ngiven a richer significance by lifting our eyes to the trail of the great
\nPioneers who lead or point him by whatever step of attainment
\ntowards supermanhood. <\/font><\/p>\n

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

\n
\nArjuna himself is a Vibhuti; he is a man high in the spiritual
\nevolution, a figure marked out in the crowd of his contemporaries,
\na chosen instrument of the divine Narayana, the Godhead in humanity. In one place the Teacher speaking as the supreme and equal
\nSelf of all declares that there is none dear to him, none hated, but in
\nothers he says that Arjuna is dear to him and his bhakta and therefore
\nguided and safe in his hands, chosen for the vision and the knowledge. There is here only an apparent inconsistency. The Power as
\nthe self of the cosmos is equal to all, therefore to each being he gives
\naccording to the workings of his nature; but there is also a personal
\nrelation of the Purushottama to the human being in which he is
\nespecially near to the man who has come near to him. All these heroes
\nand men of might who have joined in battle on the plain of Kurukshetra are vessels of the divine Will and through each he works according  
\n 
\n<\/font><\/span><\/p>\n

\n
\nPage-333<\/font><\/span><\/p>\n

\n

\nto his nature but behind the veil of his ego. Arjuna has
\nreached that point when the veil can he rent and the embodied
\nGodhead can reveal the mystery of his working to his Vibhuti. It is
\neven essential that there should be the revelation. He is the instrument of a great work, a work terrible in appearance but necessary
\nfor a long step forward in the march of the race, a decisive movement
\nin its struggle towards the kingdom of the Right and the Truth, dharma-rājya.<\/i> The history of the cycles of man is a progress towards
\nthe unveiling of the Godhead in the soul and life of humanity; each
\nhigh event and stage of it is a divine manifestation. Arjuna, the
\nchief instrument of the hidden Will, the great protagonist, must become the divine man capable of doing the work consciously as the
\naction of the Divine. So only can that action become psychically
\nalive and receive its spiritual import a-and its light and power of secret
\nsignificance. He is called to self-knowledge; he must see God as the
\nMaster of the universe and the origin of the world’s creatures and
\nhappenings, all as the Godhead’s self-expression in Nature, God in
\nall, God in himself as man and as Vibhuti, God in the lownesses of
\nbeing and on its heights, God on the topmost summits, man too upon
\nheights as the Vibhuti and climbing to the last summits in the supreme liberation and union. Time in its creation and destruction
\nmust be seen by him as the figure of the Godhead in its steps,\u2014steps
\nthat accomplish the cycles of the cosmos on whose spires of movement the divine spirit in the human body rises doing God’s work in
\nthe world as his Vibhuti to the supreme transcendences. This knowledge has been given; the Time-figure of the Godhead is now to be
\nrevealed and from the million mouths of that figure will issue the
\ncommand for the appointed action to the liberated Vibhuti. <\/font><\/span><\/p>\n

\n
\nPage-334<\/font><\/span><\/td>\n<\/tr>\n<\/table>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

IX   THE THEORY OF THE VIBHUTI   THE IMPORTANCE of this chapter of the Gita is very much greater than appears at first view…<\/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-3657","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\/3657","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=3657"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/3657\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=3657"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=3657"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=3657"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}