{"id":660,"date":"2013-07-13T01:29:32","date_gmt":"2013-07-13T01:29:32","guid":{"rendered":"http:\/\/localhost\/?p=660"},"modified":"2013-07-13T01:29:32","modified_gmt":"2013-07-13T01:29:32","slug":"32-the-karikas-of-gaudapada-vol-12-the-upanishad-volume-12","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/01-sabcl\/12-the-upanishad-volume-12\/32-the-karikas-of-gaudapada-vol-12-the-upanishad-volume-12","title":{"rendered":"-32_The Karikas of Gaudapada.htm"},"content":{"rendered":"\n\n
\n

\nEARLY TRANSLATIONS OF SOME VEDANTIC TEXTS<\/span><\/p>\n

 \n<\/p>\n

\n
\nThe Karikas of Gaudapada<\/span><\/b><\/p>\n

\n <\/p>\n

\n                    T<\/span>HE
\n<\/span><\/b>Karikas of Gaudapada are a body of authoritative
\nverse maxims and reasonings setting forth in a brief and closely-argued manual
\nthe position of the extreme Monistic School of Vedanta philosophy. The
\nmonumental apho\u00adrisms of the Vedanta Sutra are meant rather for the master than
\nthe learner. Gaudapada’s clear, brief and businesslike verses are of a wider
\nutility; they presuppose only an elementary knowledge of philosophic terminology
\nand the general trend of Monistic and Dualistic discussion \u2014 this preliminary
\nknowledge granted, they provide the student with an admirably lucid preg\u00adnant
\nnucleus of reasoning which enables him at once to follow the Monistic train of
\nthought and to keep in memory its most notable positions. It has also had the
\nadvantage, due no doubt to its pre-eminent merit and the long possession of
\nauthority and general use, of a full and powerful commentary by the great Master
\nhimself and a further exposition by the Master’s disciple, the clear-minded and
\noften suggestive Anandagiri. To modern students there can be no better
\nintroduction to Vedanta philo\u00adsophy \u2014 after some brooding over the sense of the
\nUpanishads \u2014 than a study of Gaudapada’s Karikas and Shankara’s com\u00admentary with
\nDeussen’s System of the Vedanta in one hand and any brief and popular exposition
\nof the six Darshanas in the other. It is only after the Monistic School has been
\nthoroughly understood that the Modified-Monistic and Dualistic-Monistic with
\ntheir intermediary shades can be profitably studied. When the Vedantic theory
\nhas been mastered, the Sankhya, Yoga, Nyaya and Vaisheshika can in its light be
\neasily mastered in succession with Vijnanabhikshu’s work and the great synthesis
\nof the Bhagvadgita to crown the whole structure. The philosophical basis will
\nthen be properly laid and the Upanishads can be studied with new interest,
\nverifying or modifying as one goes one’s original interpretation of the Sacred
\nBooks. This will bring to a close the theoretical side of the Jnanakanda; its
\npractical and<\/span> \n<\/p>\n

\n
\nPage \u2013 427<\/span><\/p>\n

\n
<\/div>\n

\nmore valuable side can only be mastered in the path of Yoga
\nand under the guidance of a Sadguru.<\/span><\/p>\n

 \n<\/p>\n

\nGaudapada begins his work by a short exposition in clear
\nphilosophical terms of the poetical and rhythmic phraseology of the Upanishads.
\nHe first defines precisely the essential character of the Triune nature of the
\nSelf as manifested in the macrocosm and the microcosm, the Waker, the Dreamer
\nand the Sleeper, who all meet and disappear in the Absolute.<\/span><\/p>\n

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

\n1. The Vishwa being the Lord who pervades and is conscious of
\nthe external, Taijasa he who is conscious of the internal, Prajna he in whom
\nconsciousness is (densified and) drawn into itself, the Self presents himself to
\nthe memory as <\/b>One under three conditions.<\/span><\/p>\n

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

\nShankara:<\/span><\/i> The position taken
\nis that, as the entity which cognizes <\/i>enters into three conditions one
\nafter another and not simultaneously,<\/i> and is moreover in all three<\/i>
\nconnected by the memory which persists in feeling<\/i> "This is I" "This is I"
\n"This is I", it is obvious that it is something beyond and above the three
\nconditions. and therefore one, absolute and without attachment to its
\nconditions. And this is supported by the illustrations like that of the large
\nfish given in the Scripture.<\/span><\/p>\n

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

\n2.  Vishwa in the gate of the right eye, Taijasa within the
\nmind, Prajna in the ether, the heart, this is its threefold station in the body.<\/span><\/p>\n

\n
\nPage \u2013 428<\/span><\/p>\n

\n
<\/div>\n

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

\nShankara:<\/span><\/i> 1. The object of
\nthis verse is to show that these three, Vishwa, Taijasa and Prajna, are
\nexperienced even in the waking state. The right eye is the door the means,<\/i>
\nthrough which especially Vishwa, the seer of gross objects, becomes subject to
\nexperience. The Sruti saith, "Verily and of a truth Indha is he, even his Being
\nas he standeth here in the right eye." Vaishwanara is<\/span><\/p>\n

\n
\nPage \u2013 429<\/span><\/p>\n

\n
<\/div>\n

\nIndha because his essential principle is light and is at once
\nthe macrocosmic Self within the Sun and the seer in the eye.<\/span><\/p>\n

\n2. "But," it will be objected, "Hiranyagarbha is one and the
\ncognizer of the material field, the guide and seer in the right eye is quite
\nanother, the master of the body." Not so; for in itself \u2014 if we look into the
\nreal nature of our perceptions \u2014<\/i> we do not realise any difference between
\nthem. And the Scripture saith, "One God hidden in all creatures" and the Smriti
\nalso:<\/span><\/p>\n

\n"Know me, O son of Bharat, for the Knower of the body in all
\nbodies. I stand undivided in all creatures and only seem to be divided."<\/span><\/p>\n

\n3. Be it noted that<\/i> though Vishwa works indeed in all
\nthe organs of sense without distinction yet because the perceptions of the right
\neye are noticed to be superior in acuteness and clearness it is for that reason
\nonly specifically mentioned as his abiding place. After this Vishwa then
\ndwelling in the right eye has seen a shape or appearance, if he remembers it
\nwhen he has closed his eyes, he still sees within in the mind, as if in a dream,
\nthe same shape or appearance as manifested in the form of the idea or impression
\nit has left. And it is just the same in a dream, the impression or idea
\npreserved by memory reproduces in sleep the same shape or appearance that was
\nseen in waking.<\/i> It follows that this Taijasa who is within in the mind is no
\nother than Vishwa himself.<\/span><\/p>\n

\n4. Then by cessation of the process called memory Prajna in
\nthe ether or heart becomes unified or as it is said densified consciousness
\ndrawn into itself. And this happens because the processes of the mind are
\nabsent; for sight and memory are vib\u00adrations of the mind and in their absence
\nthe Self in the form of Prana takes its abode in the ether or heart without
\npossibility of separation or distinction. For the Scripture saith, "It is Prana
\nthat swalloweth up all these into itself." Taijasa is the same as Hiranyagarbha
\nbecause it has its abode in the mind, and the mind is the subtle part of the
\nbody, as is clear from the verse, "This purus<\/i><\/span>̣<\/span>a<\/span><\/i>
\nis all mind," and from other like sayings of the Scripture.<\/span><\/p>\n

\n5. It may be objected that Prana in the state of Sleep is<\/span> \n<\/p>\n

\n
\nPage \u2013 430<\/span><\/p>\n

\n
<\/div>\n

\nreally differenced and manifest and the senses become one
\nwith Prana, so how do you predicate of it absence of manifestation and
\ndifferentia by saying it becomes One ?<\/i> But there is no real fault in the
\nreasoning; since in the undifferenced the particula\u00adrising conditions of space
\nand time are absent and the same is the case with<\/i> Prana in the state
\nof Sleep.<\/i> Although indeed the Prana is in a sense<\/i> differenced because
\nthe idea of separate existence as Prana remains, yet the more special sense of
\nseparate existence as circumscribed by the body is brought to a stop in Prana
\nand Prana is therefore undifferenced and unmanifest in the Sleep in relation
\nat least<\/i> to the possessors of this circumscribed egoism. And just as the
\nPrana of those who have the circumscribed bodily egoism becomes undifferenced
\nwhen it is absorbed at the end of the world,<\/i> so it is with him who has
\nthe sense of existence as Prana only in the condition of sleep<\/i> which is
\nin reality<\/i> precisely the same as that of the temporary disappearance
\nof phenomena at the end of a world;<\/i> both states alike are void of
\ndifferentia and manifestation and both alike<\/i> are pregnant with seeds of
\nfuture <\/i>birth. The Self governing either state is one and the same, it is
\nSelf in an undifferenced and unmanifest condition. It follows that the governing
\nSelf in each case and the experiences of the circumscribed bodily egoism are one
\nand the same; therefore the descriptions previously given of Prajna become One
\nor become densified and self-concentrated consciousness etc. are quite
\napplicable; and the arguments already advanced support the same conclusion.<\/span><\/p>\n

\n6. "But," you will say, "why is the name Prana given to the
\nundifferenced?" On the ground of the Scripture, "For, O fair son, the cord and
\nfastening of the mind is Prana." "O but," you answer, "there the words ‘0 fair
\nson. Existence itself is prān<\/i><\/span>̣<\/span>a’
\n<\/span><\/i>show that it is Brahma Existent which being the
\nsubject of the verses must be intended by the word Prana." However, my reasoning
\nis not thereby vitiated, because we all understand the Existent to be pregnant
\nwith the seed of future birth.<\/i> Although, then, it is Brahma Existent
\nwhich is meant by Prana, all the same the name Prana is given to the Existent
\nbecause the idea of pregnancy with the seed from which the Jiva or
\nlife-conditioned spirit is to be born, has not been eliminated from it and
\nindeed<\/i><\/span> \n<\/p>\n

\n
\nPage \u2013 431<\/span><\/p>\n

\n
<\/div>\n

\nit is only when this idea is not eliminated from the idea of
\nBrahma that he can be called Brahma Existent. For if [it] were the absolute
\nseedless Brahma of which the Scripture had meant to speak, it would have used
\nsuch expressions as "He is not this, not that nor anything which we can call
\nhim"; "From whom words return baffled"; "He is other than the known and
\ndifferent from the Unknown". The Smriti also says, "He (the Absolute) is called
\nneither Existent nor non-Existent." Besides if the Existent be seedless, then
\nthere would be no ground for supposing that those who have coalesced with and
\nbecome absorbed into the Existent or the state of Sleep or the destruction of a
\nworld can again awake out of either of these conditions.<\/i> Or, if they can,
\nthen we should immediately have the contingency of liberated souls again coming
\ninto phenomenal existence; for on this hypothesis,<\/i> the condition of
\nsouls liberated into the absolute and those absorbed into the existent<\/i> would
\nbe alike, neither having seed or cause of future phenomenal existence. And if
\nto remove this objection you say that<\/i> it is the seed of ignorance<\/i>
\nwhich has to be burnt away in the fire of knowledge that is absent in the
\ncase of liberated souls and Some other seed of things in the other case,<\/i> you
\nare in danger of proving that Knowledge (of the Eternal) is without use or
\nunnecessary as a means of salvation.<\/i><\/span><\/p>\n

\n7. It is clear then that it is on the understanding that the
\nExistent is pregnant with the seed of phenomenal life that in all the Scripture
\nit is represented as Prana and the cause of things. Consequently it is by
\nelimination of this idea of the seed that it is designated by such phrases as
\n"He is the unborn in whom the objective and subjective are One", "From whom
\nwords return baffled", "He is not this nor that nor anything we can call him",
\nand the rest. Our author will speak separately of this seedless condition of the
\nSame Self which has been designated by the term Prajna, this condition being the
\nfourth or Absolute is devoid of all relations such as body, prāṇa<\/i> etc.
\nand is alone finally and transcendentally true. Now the condition of
\nundifferenced seedfulness also like the two others<\/i> is experienced in this
\nbody, in the form of the idea of the awakened man which tells him, "For so
\nlong<\/i> I felt and knew nothing." Thus then the Self is said to have a
\nthreefold station in the body.<\/span> \n<\/p>\n

\n
\nPage \u2013 432<\/span><\/p>\n

\n
<\/div>\n

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

\n3.  Vishwa is the enjoyer of gross objects, Taijasa of
\nsubtle, and Prajna of pure (unrelated) pleasures; thus shall ye understand the
\nthreefold enjoyment of the Self in the body.<\/i><\/span><\/p>\n

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

\n4.  The gross utterly satisfieth Vishwa, but the subtle
\nTaijasa and pure pleasure satisfieth Prajna, thus shall ye understand the
\nthreefold satisfaction of the Self in the body.<\/i><\/span><\/p>\n

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

\nShankara:<\/span><\/i> The meaning of
\nthese two verses has been explained.<\/span><\/p>\n

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

\n5. That which is enjoyed in the three conditions and that
\nwhich is the enjoyer, he who knows both these as one enjoyeth and receiveth no
\nstain.<\/span><\/p>\n

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

\nShankara:<\/span><\/i> That which is
\nenjoyed under the name of gross objects, subtle objects and pure pleasure in the
\nthree conditions, waking, dream and sleep is one and the same thing although it
\nhas taken a threefold aspect. And that which enjoys under the names of Vishwa,
\nTaijasa and Prajna has been declared to be one because they are connected by the
\nsense of oneness expressed in the continual feeling "This is I, This is I" and
\nbecause the nature of cognition is one and without difference throughout.
\nWhoever knows both these to be one though split up into multiplicity by the<\/span> \n<\/p>\n

\n
\nPage \u2013 433<\/span><\/p>\n

\n
<\/div>\n

\nsense of being enjoyer or enjoyed does not receive any stain
\nfrom enjoyment, because the subject of enjoyment is the One universal and the
\nenjoyer too is not different from the enjoyed. For note that<\/i> whoever be
\nthe enjoyer or whatever his object of enjoyment, he does not increase with it or
\ndiminish with it, just as in the case of fire when it has burnt up its object in
\nthe shape of wood or other fuel; it remains<\/i> no less or greater than it
\nwas before.<\/span><\/p>\n

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

\n6.  It is a certain conclusion that all existences which take
\nbirth are already in being; Prana brings the All into phenomenal being, it is
\nthis prāṇa<\/i> or puruṣa<\/i> which sends forth its separate rays of
\nconsciousness abroad.<\/span><\/p>\n

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

\nShankara:<\/span><\/i> All existences
\n(divided as Vishwa, Taijasa and Prajna) are already in being, that is, they
\nexisted before and it is only by their own species and nature and illusion of
\nname and form created by Ignorance that they take birth or in other words put
\nforth into phenomenal existences. As indeed the writer says later on, "A son
\nfrom a barren woman is not born either in reality or by illusion." For if birth
\nof the in-existent \u2014 that is something coming out of nothing \u2014<\/i> were
\npossible, then there would be no means of grasping this world of usage and
\nexperience and the Eternal itself would become an unreality. Moreover we have<\/span> \n<\/p>\n

\n
\nPage \u2013 434<\/span><\/p>\n

\n
<\/div>\n

\nseen that the snake in the rope and other appearances born of
\nthe seed of illusion created by Ignorance do really exist as the self of the
\nrope \u2014 or other substratum in the case.<\/i> For the snake in the rope, the
\nmirage and other hallucinations of the sort are never experienced by anybody
\nunless there is some substratum. Just as before the coming into being of the
\nsnake it existed already in the rope as the rope’s self, so before the coming to
\nbirth of all phenomenal existences, they already existed as the self of the seed
\nof things called Prana. And the Scripture also saith, "This universe is the
\nEternal", "In the beginning all this was the Spirit". The Prana gives birth to
\nthe All as separate rays of consciousness; \u2014 just as the rays of the Sun, so are
\nthese consciousness-rays of the Purusha who is Chit or conscious existence and
\nthey are clearly distinguished in different bodies of gods, animals, etc. under
\nthree different lights as Vishwa, Taijasa and Prajna, in the same way as
\nreflections of the sun are clearly seen in different pieces of water; they are
\nthrown from the Purusha and though they differ according to the separate
\nexistences which are their field of action and enjoyment, yet they are all alike
\nlike sparks from a fire being all Jiva or conditioned Self. Thus the Prajna or
\ncausal Self gives phenomenal birth to all other existences as the spider to his
\nweb. Compare the Scripture, "As a fire sendeth forth sparks."<\/span><\/p>\n

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

\n7. Some who concern themselves with the cause<\/i> of
\ncreation think that Almighty Power is the origin of things and by others
\ncreation is imagined as like to illusion or a dream.<\/span><\/p>\n

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

\n
\nPage \u2013 435<\/span><\/p>\n

\n
<\/div>\n

\nShankara:<\/span><\/i> Those who concern
\nthemselves with creation think that creation is the pervading Power, the
\nextension, so to speak, of God; but it is implied, those who concern themselves
\nwith final and transcendental truth do not care about speculations on creation.
\nFor when men see a conjurer throw a rope into the air and ascend it armed and
\naccoutred and then after he has climbed out of sight fall hewn to pieces in
\nbattle and rise again whole,<\/i> they do not care about inquiring into the
\nillusion he has created with all its properties and origins. Just so this
\nevolution of the Sleep, Dream and Waking conditions is just like the
\nself-lengthening of the juggler’s rope and the Prajna, Taijasa and Vishwa self
\nabiding in the three conditions is like the conjurer climbing up the rope, but
\nthe real conjurer is other than the rope or its climber. Just as he stands on
\nthe ground invisible and hidden in illusion, so is it with the real and
\ntranscendental fact called the Fourth. Therefore it is for Him that the
\nAryan-minded care, those who follow after salvation and they do not care for
\nspeculations about creation which are of no importance to them. Accordingly the
\nwriter implies that all these theories are only imaginations of those who
\nconcern themselves with the origin of creation and then goes on to say that by
\nothers creation is imagined as like to an illusion or again as like to a dream.<\/span><\/p>\n

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

\n8. Those who have made up their minds on the subject of
\ncreation say it is merely the Will of the Lord; those who concern themselves
\nabout Time think that from Time is the birth of creatures.<\/span><\/p>\n

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

\nShankara:<\/span><\/i> Creation is the
\nWill of the Lord because the divine ideas must be true facts \u2014 pots etc. are
\nideas only and nothing more than ideas. Some say that creation is the result of
\nTime.<\/span> \n<\/p>\n

\n
\nPage \u2013 436<\/span><\/p>\n

\n
<\/div>\n

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

\n9.  Others say that creation is for the sake of enjoyment,
\nyet others say it is for play. Really,<\/i> this is the very nature of the
\nLord; as for other theories,<\/i> well, He has all He can desire and why
\nshould He crave for anything?<\/span><\/p>\n

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

\nShankara:<\/span><\/i> Others think
\ncreation was made for enjoyment or for play. These two theories are criticised
\nby the line "This is the very nature of the Lord." <\/b>Or, it may be, that
\nthe theory of Divine Nature is resorted to in order to criticise all other
\n<\/i>theories by the argument<\/i> <\/b>He has all <\/b>He can desire and
\nwhy should He crave for anything ? For no cause can be alleged for the
\nap\u00adpearance of the snake etc- in the rope and other substrata except the very
\nnature of Ignorance.<\/span><\/p>\n

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

\n10. <\/b>He who is called the Fourth is the Master of the
\ncessation of all ills, the Strong Lord and undecaying, the One without a Second
\nof all existences, the Shining One who pervadeth.<\/span><\/p>\n

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

\nShankara:<\/span><\/i> The Self, Fourth
\nor transcendental is the master of the cessation of all ills, which belong to
\nthe conditions of Prajna, Taijasa and Vishwa. The expression Strong Lord is an
\nexplanation of the word Master; it is implied that His strength and lordship are
\nin relation to the cessation of ills, because the<\/span> \n<\/p>\n

\n
\nPage \u2013 437<\/span><\/p>\n

\n
<\/div>\n

\ncessation of ills results from the knowledge of Him.
\nUndecaying, because He does not pass away, swerve or depart, i.e., from his
\nessential nature. How is this ? Because he is the One without a second owing to
\nthe vanity\u00b9 of all phenomenal existences. He is also called God, the Shining One
\nbecause of effulgence, the Fourth and He who pervades, exists everywhere.<\/span><\/p>\n

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

\n11. Vishwa and Taijasa are acknowledged to be bound by cause
\nand effect. Prajna is bound by cause only; both of these are held not to exist
\nin the Fourth.<\/span><\/p>\n

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

\nShankara:<\/span><\/i> The common and
\nparticular characteristics of Vishwa and the two others are now determined in
\norder that the real self of the Fourth may become clear. Effect, that which is
\nmade or done, is existence as result. Cause, that which makes or does, is
\nexistence as seed. By inapprehension and misapprehension of the Truth the
\naforesaid Vishwa and Taijsa are, it is agreed, bound or imprisoned by existence
\nas result and seed. But Prajna is bound by existence as seed only. For the seed
\nstate which lies in unawakening to the Truth alone (and not in misreading of
\nHim),<\/i> is the reason of the state of Prajna. Therefore both of these,
\nexistence as cause and existence as effect, inapprehension and misapprehension
\nof the Truth are held not to apply to the Fourth, i.e., do not exist and cannot
\nhappen in Him.<\/span><\/p>\n

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

\n12.  Prajna cogniseth nought, neither self nor others,
\nneither<\/span><\/p>\n

 \n<\/p>\n

\n\u00b9<\/span>falseness                      
\n<\/span><\/p>\n

\n
\nPage \u2013 438<\/span><\/p>\n

\n
<\/div>\n

\ntruth nor falsehood; the fourth seeth all things for ever.<\/span><\/p>\n

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

\nShankara:<\/span><\/i> But how then is
\nPrajna bound by Cause, while in the Fourth the two kinds of bondage conditioned
\nby inapprehension and misapprehension of the Truth is said to be impossible.
\nBecause Prajna does not cognise at all this duality of an outside universe even
\nfrom Ignorance and conditioned as distinct from Self, so that like Vishwa and
\nTaijasa he also is bound by inapprehension of the Truth, by that darkness which
\nbecomes the seed of misapprehension; and because the Fourth blindeth all things
\nfor ever. That is to say, since, nothing really<\/i> exists except the Fourth,
\nHe is necessarily in seeing of all that is. Omniscient and all-cognisant at all
\ntimes and for ever; in him therefore the seed state of which the conditioning
\nfeature is inapprehension of the Truth, cannot possibly exist. Absence of the
\nmisapprehension which arises out of inapprehension naturally follows. The Sun is
\nfor ever illuminative by its nature and non-illumination or misillumination as
\ncontrary to its nature cannot happen to it; and the same train of reasoning
\napplies to the Omniscience of the [seer]. The Scripture also says, "For of the
\nSight of the Seer there is no annihilation." Or indeed, since it is that in the
\nWaking and Dream State dwelling in all creatures is the light or reflection in
\nthem to which all objects present themselves as visible, cognisable objects, it
\nis in this way too<\/i> the seer of all things for ever. The Scripture says,
\n"There is nought else than This that seeth."<\/span><\/p>\n

 \n<\/p>\n

\nNOTE : Words
\nunderlined in the manuscript are printed here in italics.<\/span> \n<\/p>\n

\n
\nPage \u2013 439<\/span><\/p>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

EARLY TRANSLATIONS OF SOME VEDANTIC TEXTS   The Karikas of Gaudapada                       THE Karikas of Gaudapada are a body of authoritative verse maxims and…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[14],"tags":[],"class_list":["post-660","post","type-post","status-publish","format-standard","hentry","category-12-the-upanishad-volume-12","wpcat-14-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/660","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=660"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/660\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=660"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=660"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=660"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}