{"id":4047,"date":"2013-07-13T01:53:04","date_gmt":"2013-07-13T01:53:04","guid":{"rendered":"http:\/\/localhost\/?p=4047"},"modified":"2013-12-01T10:59:54","modified_gmt":"2013-12-01T18:59:54","slug":"42-conjugate-verses-1-vol-03-questions-and-answers-volume-03","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/02-works-of-the-mother\/01-cwmce\/03-questions-and-answers-volume-03\/42-conjugate-verses-1-vol-03-questions-and-answers-volume-03","title":{"rendered":"-42_Conjugate Verses 1.htm"},"content":{"rendered":"\n\n
\n

ON THE DHAMMAPADA<\/b><\/p>\n

\n


\n
\nConjugate
\nVerses (<\/font>a)<\/font><\/span><\/i><\/p>\n

  <\/span><\/p>\n

\nE<\/font><\/span>very Friday I shall read out to you a few verses of the
\nDhammapada, then we shall meditate on that text. This is to teach you mental
\ncontrol. If I think it necessary I shall give you an explanation. <\/span><\/p>\n

The Dhammapada begins with conjugate
\nverses; here is the first one: <\/span><\/p>\n

 <\/span><\/p>\n

In
\nall things the primordial element is mind. Mind predominates. Everything
\nproceeds from mind. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Naturally, this concerns the physical life, there is no question
\nof the universe. <\/span><\/p>\n

 <\/span><\/p>\n

If a
\nman speaks or acts with an evil mind, suffering follows him as the wheel
\nfollows the hoof of the bullock that pulls the cart. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

That is to say, ordinary human life, such as it is in the present
\nworld, is ruled by the mind; therefore the most important thing is to control
\none’s mind; so we shall follow a graded or \u201cconjugate\u201d discipline, to use the
\nDhammapada’s expression, in order to develop and control our minds. <\/span><\/p>\n

There are four movements which are usually
\nconsecutive, but which in the end may be simultaneous: to observe one’s
\nthoughts is the first, to watch over one’s thoughts is the second, to control
\none’s thoughts is the third and to master one’s thoughts is the fourth. To
\nobserve, to watch over, to control, to master. All that to get rid of an evil
\nmind, for we are told that the man who acts or speaks with an evil mind is
\nfollowed by suffering as closely as the wheel follows the hoof of a bullock
\nthat ploughs or draws the cart.\u00a0\u00a0 <\/span><\/span><\/p>\n

This is our first meditation. <\/span><\/p>\n


\n\u00a0<\/span><\/i>30
\n August 1957<\/span><\/i>\u00a0\u00a0<\/span><\/i> <\/span><\/p>\n

\nPage \u2013 183<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

Mind
\npredominates. Everything proceeds from mind. In all things the primordial
\nelement is mind. If a man speaks or acts with a purified mind, happiness
\naccompanies him as closely as his inseparable shadow. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

\u00a0<\/span>This is the counterpart of
\nwhat we read last time. The Dhammapada contrasts a purified mind with an evil
\nmind. We have already said that there are four successive stages for the
\npurification of the mind. A purified mind is naturally a mind that does not
\nadmit any wrong thought, and we have seen that the complete mastery of thought
\nwhich is required to gain this result is the last achievement in the four
\nstages I have spoken of. The first is: to observe one’s mind. <\/span><\/p>\n

Do not believe that it is such an easy
\nthing, for to observe your thoughts, you must first of all separate yourself
\nfrom them. In the ordinary state, the ordinary man does not distinguish himself
\nfrom his thoughts. He does not even know that he thinks. He thinks by habit.
\nAnd if he is asked all of a sudden, \u201cWhat are you thinking of?\u201d, he knows
\nnothing about it. That is to say, ninety-five times out of a hundred he will
\nanswer, \u201cI do not know.\u201d There is a complete identification between the
\nmovement of thought and the consciousness of the being.\u00a0 <\/span><\/span><\/p>\n

To observe the thought, the first movement
\nthen is to step back and look at it, to separate yourself from your thoughts so
\nthat the movement of the consciousness and that of thought may not be confused.
\nThus when we say that one must observe one’s thoughts, do not believe that it
\nis so simple; it is the first step. I suggest that this evening in our
\nmeditation we take up this first exercise which consists in standing back from
\none’s thought and looking at it. <\/span><\/p>\n


\n\u00a0<\/span><\/i>6
\n September 1957<\/span><\/i>\u00a0\u00a0 <\/span>185\u00a0 <\/span><\/span><\/i><\/p>\n

 <\/span><\/p>\n

\u201cHe
\nhas insulted me, he has beaten me, he has humiliated me, he has robbed me.\u201d Those
\nwho nourish<\/span><\/i> <\/span><\/i><\/p>\n

\nPage \u2013 184<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

\u00a0<\/span>thoughts such as these never appease their
\nhatred. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

\u00a0<\/span>The Dhammapada tells us
\nfirst of all that bad thoughts bring about suffering and good thoughts bring
\nabout happiness. Now it gives examples of what bad thoughts are and tells us
\nhow to avoid suffering. Here is the first example, I repeat: \u201cHe has insulted
\nme, he has beaten me, he has humiliated me, he has robbed me\u201d; and it adds:
\n\u201cThose who nourish thoughts such as these never appease their hatred.\u201d <\/span><\/p>\n

We have begun our mental discipline,
\nbasing ourselves on the successive stages of mental development and we have
\nseen that this discipline consists of four consecutive movements, which we have
\ndescribed in this way, as you surely remember: to observe, to watch over, to
\ncontrol and to master; and in the course of the last lesson we have learnt \u2013 I
\nhope \u2013 to separate ourselves from our thoughts so as to be able to observe them
\nas an attentive spectator. <\/span><\/p>\n

Today we have to learn how to watch over
\nthese thoughts. First you look at them and then you watch over them. Learn to
\nlook at them as an enlightened judge so that you may distinguish between the
\ngood and the bad, between thoughts that are useful and those that are harmful,
\nbetween constructive thoughts that lead to victory and defeatist thoughts which
\nturn us away from it. It is this power of discernment that we must acquire now;
\nthat will be the subject of our meditation tonight.\u00a0 <\/span><\/span><\/p>\n

As I have told you, the Dhammapada will
\ngive us examples, but examples are only examples. We must ourselves learn how
\nto distinguish thoughts that are good from those that are not, and for that you
\nmust observe, as I have said, like an enlightened judge that is to say, as
\nimpartially as possible; it is one of the most indispensable conditions. <\/span><\/p>\n

13
\n September 1957<\/span><\/i><\/span><\/i><\/p>\n

 <\/span><\/p>\n

\u201cHe
\nhas insulted me, he has beaten me, he has <\/span><\/i>
\n
\n <\/span><\/p>\n

\nPage \u2013 185<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

humiliated
\nme, he has robbed me.\u201d Those who do not nourish thoughts such as these foster
\nno hatred. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

\u00a0<\/span>This is the counterpart of
\nwhat we read the other day. But note that this concerns only thoughts that
\ngenerate resentment. It is because rancour, along with jealousy, is one of the
\nmost widespread causes of human misery. <\/span><\/p>\n

But how to avoid having rancour? A large
\nand generous heart is certainly the best means, but that is not within the
\nreach of all. Controlling one’s thought may be of more general use. <\/span><\/p>\n

Thought-control is the third step of our
\nmental discipline. Once the enlightened judge of our consciousness has
\ndistinguished between useful and harmful thoughts, the inner guard will come
\nand allow to pass only approved thoughts, strictly refusing admission to all
\nundesirable elements. <\/span><\/p>\n

With a commanding gesture the guard will
\nrefuse entry to every bad thought and push it back as far as possible. <\/span><\/p>\n

It is this movement of admission and
\nrefusal that we call thought-control and this will be the subject of our
\nmeditation tonight. <\/span><\/p>\n


\n\u00a0<\/span><\/i>20
\n September 1957<\/span><\/i> <\/span><\/i><\/p>\n

 <\/span><\/p>\n

For,
\nin truth, in this world hatred is not appeased by hatred; hatred is appeased by
\nlove alone. This is the eternal law. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

\u00a0<\/span>This is one of the most
\ncelebrated verses of the Dhammapada, one of those most often cited \u2013 I would
\nhave liked to be able to say, \u201cone of the most obeyed in the world\u201d;
\nunfortunately that would not be true. For people speak much of this teaching
\nbut do not follow it. <\/span><\/p>\n

Yet, there is one aspect of the problem
\nwhich is less spoken of but which seems perhaps more urgent still if you want
\nthings to change in the world, something to which people give very <\/span>
\n
\n <\/span><\/p>\n

\nPage \u2013 186<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

little thought. I am going to surprise you. It is this: if love
\nmust be returned for hatred in order that the world may change, would it not be
\neven more natural that love should be returned for Love?\u00a0 <\/span><\/span><\/p>\n

If one considers the life and action and
\nheart of men as they are, one would have every right to be surprised at all the
\nhatred, contempt, or at best, the indifference which are returned for this
\nimmensity of Love which the divine Grace pours upon the world, for this
\nimmensity of Love which acts upon the world at every second to lead it towards
\nthe divine delight and which finds so poor a response in the human heart. But
\npeople have compassion only for the wicked, the deficient, the misshapen, for
\nthe unsuccessful ones and the failures truly it is an encouragement to
\nwickedness and failure. <\/span><\/p>\n

If one thought a little more of this
\naspect of the problem, perhaps one would have less need to insist on the
\nnecessity of returning love for hatred, because if the human heart responded in
\nall sincerity to the Love that is being poured into it with the spontaneous
\ngratitude of a love which understands and appreciates, then things would change
\nquickly in the world. \u00a0<\/span><\/span><\/p>\n

27
\n September 1957<\/span><\/i> <\/span><\/i><\/p>\n

 <\/span><\/p>\n

Many
\nare those who are not aware that one day we all must die. And those who are
\naware of it appease their quarrels. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

\u00a0<\/span>When you think you may die
\nthe next moment, immediately, automatically, there occurs in you a detachment
\nfrom all material things; it is logical that from then on you think only of
\nwhat does not depend upon this physical life and which is the only thing that
\nwill still belong to you once you have left this body, that is to say, the
\neternal existence. The Buddha did not use the word \u201cDivine\u201d, but it is
\nessentially the same thing. <\/span><\/p>\n

To think that one might die the next
\nmoment was formerly, <\/span>
\n
\n <\/span><\/p>\n

\nPage \u2013 187<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

in the ancient initiations, a discipline that one had to follow
\nfor a certain time, for the reason I have just mentioned and also in order to
\novercome all fear of death and to accustom oneself to it. In that age and at
\nthe time when the Dhammapada was spoken by the Buddha, the possibility of an
\nearthly immortality was never mentioned because this possibility belonged to
\nsuch a far-off future that there would have been no point in speaking of
\nit.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/span><\/p>\n

Today Sri Aurobindo tells us that this
\npossibility is near at hand and that we have only to prepare for it. But the
\nessential condition even to prepare for it is to completely abolish all fear of
\ndeath. <\/span><\/p>\n

You must neither fear it nor desire it. <\/span><\/p>\n

Stand above it, in an absolute
\ntranquillity, neither fear it nor desire it.
\n <\/span><\/p>\n

4 October 1957<\/span><\/span><\/p>\n

 <\/span><\/p>\n

Just
\nas the strong wind uproots a feeble tree, so Mara overwhelms the man who lives
\nonly in pursuit of pleasure, who does not control his senses, who knows not how
\nto moderate his appetite, who is lazy and wastes his energies. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

\u00a0<\/span>In Buddhist literature,
\nMara represents the Spirit of Evil, all that is contrary or opposed to the
\nspiritual life; in certain cases he represents death\u00a0 <\/span>not so much physical death as death to truth,
\nto the spiritual being. <\/span><\/p>\n

Here, it means that so long as one does
\nnot control one’s senses and desires, and concerns oneself with external
\nmaterial satisfactions as the most important thing, one has not the will
\nnecessary to resist the attack of hostile forces and all that pulls us down and
\nleads us away from the spiritual reality. <\/span><\/p>\n

The Dhammapada does not take its stand so
\nmuch on the <\/span>
\n
\n <\/span><\/p>\n

\nPage \u2013 188<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

moral point of view; it is not evil as men understand it with
\ntheir blind justice and their arbitrary sense of good and bad. Evil, from the
\nspiritual point of view, is truly that which leads us away from the goal, which
\nsometimes even tears us away from the deepest purpose of our existence, from
\nthe truth of our being and prevents us from realising it. <\/span><\/p>\n

This is the way in which it should be
\nunderstood. \u00a0<\/span><\/span><\/p>\n

11
\n October 1957<\/span><\/i><\/span><\/i><\/p>\n

 <\/span><\/p>\n

Just
\nas the strong wind has no hold upon a mighty rock, so Mara has no hold upon a
\nman who does not live in pursuit of pleasure, who has good control of his
\nsenses, who knows how to moderate his appetite, who is endowed with unshakable
\nfaith and who wastes not his energies. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

\u00a0<\/span>What the Dhammapada means
\nwhen it speaks of faith is not at all the belief in a dogma or a religion, it
\nis not even faith in the teaching of the Master; it is faith in one’s own
\npossibilities, the certitude that whatever the difficulties, whatever the
\nobstacles, whatever the imperfections, even the negations in the being, one is
\nborn for the realisation and one will realise. <\/span><\/p>\n

The will must never falter, the effort
\nmust be persevering and the faith unshakable. Then instead of spending years to
\nrealise what one has to realise, one can do it in a few months, sometimes even
\nin a few days and, if there is sufficient intensity, in a few hours. That is to
\nsay, you can take a position within yourself and no bad will that attacks the
\nrealisation will have any more power over you than the storm has over a rock. <\/span><\/p>\n

After that, the way is no longer
\ndifficult; it becomes extraordinarily interesting.
\n\u00a0<\/span><\/span><\/p>\n

18
\n October 1957<\/span><\/i> <\/span><\/p>\n

\nPage \u2013 189<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

He
\nwho puts on the yellow robe while he is yet impure, lacking in self-control and
\nlacking in loyalty, truly he is unworthy to wear the yellow robe of the monk. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

\u00a0<\/span>Of course, the yellow robe,
\nin the literal sense, is the robe of the Buddhist monks; it became the robe of
\nall who practised asceticism. But this is not what the Dhammapada truly means
\nto say, because there is no lack of men who wear the yellow robe but are not
\npurified of their taints. The yellow robe is taken as the symbol of
\nconsecration to the spiritual life, the external sign of renunciation of all
\nthat is not an exclusive concentration upon the spiritual life. <\/span><\/p>\n

What Buddhism means by \u201cimpurities\u201d is
\nchiefly egoism and ignorance; because, from the Buddhist standpoint, the
\ngreatest of all taints is ignorance, not ignorance of external things, of the
\nlaws of Nature and of all that you learn at school, but the ignorance of the
\ndeepest truth of things, of the law of the being, of the Dharma. <\/span><\/p>\n

It is noteworthy that the two defects
\ninsisted upon here are lack of self-control and lack of loyalty. Loyalty means
\nhere sincerity, honesty; what the Dhammapada censures most severely is
\nhypocrisy: to pretend that you want to live the spiritual life and not to do
\nit, to pretend that you want to seek the truth and not to do it, to display the
\nexternal signs of consecration to the divine life \u2013 here symbolised by the
\nyellow robe \u2013 but within to be concerned only with oneself, one’s selfishness
\nand one’s own needs. <\/span><\/p>\n

It is interesting to note the insistence
\nof the Dhammapada on self-control, for according to the Buddhist teaching,
\nexcess in all things is bad. The Buddha always insisted on the Middle Path. You
\nmust not be too much on one side nor too much on the other, exaggerate one
\nthing or the other. You must have measure, balance in all things, the balance
\nof moderation.\u00a0 <\/span><\/span><\/p>\n

Therefore the qualities that make you
\nworthy of leading the spiritual life are to have an inner balance, a balance in
\nyour <\/span>
\n
\n <\/span><\/p>\n

\nPage \u2013 190<\/span><\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

action, and to be moderate in everything, to be sincere, honest,
\nloyal. <\/span><\/p>\n

Balance, moderation, loyalty, honesty:
\nthis is the subject of our meditation. \u00a0<\/span><\/span><\/p>\n

8
\n November 1957<\/span><\/i><\/span><\/i><\/p>\n

 <\/span><\/p>\n

But
\nhe who has discarded all impurity, who is firmly attached to the precepts of
\nmorality, who knows how to moderate his appetite and who is loyal, he, truly,
\nis worthy to wear the yellow robe. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

\u00a0<\/span>I would not like you to
\ntake this text as a moral catechism. It certainly has a much deeper and truer
\nmeaning, because in all truly spiritual teachings, morality as it is mentally
\nconceived is out of place. <\/span><\/p>\n

So too the word \u201cimpurity\u201d. Pure, as it is
\nunderstood morally, has not at all the meaning it is given in a truly spiritual
\nteaching; and particularly from the Buddhist standpoint, purity is absence of
\nignorance, as I have already told you last time, and ignorance means ignoring
\nthe inner law, the truth of the being. And loyalty means not to take the
\nillusion for the reality, the changing and fluctuating appearances for the
\ninner and real permanence of the being. <\/span><\/p>\n

We can say then that self-control and
\nself-mastery, measure, absence of desire, the search for the inner truth of the
\nbeing and the law of its self-manifestation are very necessary preoccupations
\nfor those who want to practise the spiritual life. <\/span><\/p>\n

To be true to oneself, to one’s goal, not
\nto let oneself be moved by disorderly impulses, not to take the changing
\nappearances for the Reality, these are the virtues that one must have in order
\nto progress on the way of spirituality. \u00a0<\/span><\/span><\/p>\n

15
\n November 1957<\/span><\/i> <\/span><\/p>\n

\nPage \u2013 191<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

Those
\nwho take error for truth, and the truth for error, will never attain the
\nsupreme goal, for they are led astray by vain desires and false views. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

\u00a0<\/span>A comment could be added;
\nfor, if one were satisfied with taking error for truth and truth for error, it
\nshould be logically very easy to make one’s choice as soon as one found for
\nsome reason or other or with some help, what is truly the truth and what is
\ntruly the error; one adopts the truth and rejects the error. But unfortunately
\none loves one’s error, somewhere in the being there is an unwillingness to
\nrecognise what is true. <\/span><\/p>\n

My experience is like this: whenever you
\nsincerely want to know the truth, you do know it. There is\u00a0\u00a0\u00a0 <\/span>always\u00a0\u00a0
\n<\/span>something to point out the error to you, to make you recognise the
\ntruth. And if you observe yourself attentively you find out that it is because
\nyou prefer error that you do not find the truth. <\/span><\/p>\n

Even in small details, the very smallest \u2013
\nnot to speak of the big things of life, the big decisions that one has to take
\n\u2013 even in the smallest things, whenever the aspiration for the truth and the
\nwill to be true are wholly sincere, the indication always comes. And precisely,
\nwith the method of the Buddhist discipline, if you follow up within yourself
\nthe causes of your way of being, you always find out that persistence in error
\ncomes from desire. It is because you have the preference, the desire to feel,
\nto act, to think in a particular way, that you make the mistake. It is not
\nsimply because you do not know what is true. You do not know it precisely
\nbecause you say in a vague, general, imprecise way, \u201cOh, I want the truth.\u201d In
\nfact, if you take a detail, each detail, and put your finger on it, you
\ndiscover that you are playing the ostrich in order not to see. You put up
\nsomething uncertain, something vague, a veil, in order not to see behind
\nit.\u00a0 <\/span><\/span><\/p>\n

Whenever there is sincerity, you find that
\nthe help, the guidance, the grace are always there to give you the answer and
\nyou are not mistaken for long.\u00a0\u00a0\u00a0\u00a0\u00a0\u00a0 <\/span><\/span>
\n
\n <\/span><\/p>\n

\nPage \u2013 192<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

It is this sincerity in the aspiration for
\nprogress, in the will for truth, in the need to be truly pure–pure as it is
\nunderstood in the spiritual life–is this sincerity which is the key to all
\nprogress. With it you know–and you can. <\/span><\/p>\n

There is always, somewhere in the being,
\nsomething which prefers to deceive itself, otherwise the light is there, always
\nready to guide, but you shut your eyes in order not to see it. <\/span>
\n
\n
\n <\/span><\/i><\/p>\n


\n\u00a0<\/span><\/i>22
\n November 1957<\/span><\/i><\/span><\/i><\/p>\n

\u00a0<\/span><\/span><\/p>\n

Those who know the true
\nto be true and the false to be false, they attain the supreme goal, for they
\npursue right desires and correct views. <\/span><\/i><\/p>\n

 <\/span><\/p>\n

We saw last time that it is not sufficient to be able to
\ndistinguish what is right from what is wrong. At first sight this seems to be
\nthe most difficult point. It is quite obvious that if everyone had to find it
\nout for himself, it would be a very long work; you can pass your whole life
\ngoing through innumerable experiences which little by little will enlighten you
\nas to what is right and what is not. <\/span><\/p>\n

Therefore it is easier to rely on someone
\nwho has done the work before you and whom you have simply to ask, \u201cIs this
\ntrue? Is that false?\u201d Evidently, that offers a great advantage, but
\nunfortunately it is not always sufficient; for if you have the desire that
\nthings should be in a certain way and that what you prefer should be right,
\nthen you are not always ready to listen to good advice. <\/span><\/p>\n

The last sentence, \u201cfor they pursue right
\ndesires\u201d, which seems to be a commonplace, is perhaps the most difficult part
\nof the problem. <\/span><\/p>\n

In this book, in this teaching, there are
\nshort sentences that appear so simple. If you read without sufficient
\nreflection, you tell yourself, \u201cBut it is self-evident, you recognise as true
\nwhat is true and as false what is false, what does that mean then?\u201d <\/span>
\n
\n <\/span><\/p>\n

\nPage \u2013 193<\/span><\/p>\n

<\/p>\n
\n

<\/span><\/div>\n

\n
\n
\nContinue<\/span><\/a><\/b><\/font><\/span><\/p>\n<\/p><\/div>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

ON THE DHAMMAPADA Conjugate Verses (a)    Every Friday I shall read out to you a few verses of the Dhammapada, then we shall meditate…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[115],"tags":[],"class_list":["post-4047","post","type-post","status-publish","format-standard","hentry","category-03-questions-and-answers-volume-03","wpcat-115-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/4047","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=4047"}],"version-history":[{"count":1,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/4047\/revisions"}],"predecessor-version":[{"id":9676,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/4047\/revisions\/9676"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=4047"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=4047"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=4047"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}