{"id":1889,"date":"2013-07-13T01:38:06","date_gmt":"2013-07-13T01:38:06","guid":{"rendered":"http:\/\/localhost\/?p=1889"},"modified":"2013-07-13T01:38:06","modified_gmt":"2013-07-13T01:38:06","slug":"11-chapter-xi-the-seven-rivers-vol-15-the-secret-of-veda","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/03-cwsa\/15-the-secret-of-veda\/11-chapter-xi-the-seven-rivers-vol-15-the-secret-of-veda","title":{"rendered":"-11_Chapter XI The Seven Rivers.htm"},"content":{"rendered":"
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\n\t\t\t\tChapter<\/font>  <\/font>
\n\t\t\t\tXI <\/font><\/b><\/p>\n

\n\t\t\t\t <\/p>\n

\n\t\t\t\tThe Seven Rivers <\/font><\/b><\/p>\n

\n\t\t\t\t <\/p>\n


\n\t\t\t\tT<\/font>HE <\/font><\/b>Veda speaks
\n\t\t\t\tconstantly of the waters or the rivers, especially of the divine
\n\t\t\t\twaters, āpo devīḥ<\/span><\/i> or āpo
\n\t\t\t\tdivyāḥ<\/span>,<\/i> and occasionally of
\n\t\t\t\tthe waters which carry in them the light of the luminous solar
\n\t\t\t\tworld or the light of the Sun, svarvatīr apaḥ<\/span>.<\/i>
\n\t\t\t\tThe passage of the waters effected by the gods or by man with
\n\t\t\t\tthe aid of the gods is a constant symbol. The three great
\n\t\t\t\tconquests to which the human being aspires, which the gods are
\n\t\t\t\tin constant battle with the Vritras and Panis to give to man are
\n\t\t\t\tthe herds, the waters and the Sun or the solar world, gāḥ<\/span>,
\n\t\t\t\tapaḥ<\/span>, svaḥ<\/span>.<\/i>
\n\t\t\t\tThe question is whether these references are to the rains of
\n\t\t\t\theaven, the rivers of Northern India possessed or assailed by
\n\t\t\t\tthe Dravidians \u2014 the Vritras being sometimes the Dravidians and
\n\t\t\t\tsometimes their gods, the herds possessed or robbed from the
\n\t\t\t\tAryan settlers by the indigenous "robbers", \u2014 the Panis who hold
\n\t\t\t\tor steal the herds being again sometimes the Dravidians and
\n\t\t\t\tsometimes their gods; or is there a deeper, a spiritual meaning?
\n\t\t\t\tIs the winning of Swar simply the recovery of the sun from its
\n\t\t\t\tshadowing by the storm-cloud or its seizure by eclipse or its
\n\t\t\t\tconcealment by the darkness of Night? For here at least there
\n\t\t\t\tcan be no withholding of the sun from the Aryans by human
\n\t\t\t\t"black-skinned" and "noseless" enemies. Or does the conquest of
\n\t\t\t\tSwar mean simply the winning of heaven by sacrifice? And in
\n\t\t\t\teither case what is the sense of this curious collocation of
\n\t\t\t\tcows, waters and the sun or cows, waters and the sky? Is it not
\n\t\t\t\trather a system of symbolic meanings in which the herds,
\n\t\t\t\tindicated by the word gāḥ<\/span>.<\/i>
\n\t\t\t\tin the sense both of cows and rays of light, are the
\n\t\t\t\tilluminations from the higher consciousness which have their
\n\t\t\t\torigin in the Sun of Light, the Sun of Truth? Is not Swar itself
\n\t\t\t\tthe world or plane of immortality governed by that Light or
\n\t\t\t\tTruth of the all-illumining Sun called in Veda the vast Truth,
\n\t\t\t\tṛ<\/span>tam brạ<\/span>hat,<\/i>
\n\t\t\t\tand the true Light ? and are not the divine waters, āpo devīḥ<\/span>,
\n\t\t\t\tdivyāḥ<\/span><\/i><\/p>\n

 <\/p>\n

\n\t\t\t\tPage \u2013 109<\/font><\/p>\n

\n

or
\n\t\t\t\tsvarvatīḥ<\/span>,<\/i> the floods of
\n\t\t\t\tthis higher consciousness pouring on the mortal mind from that
\n\t\t\t\tplane of immortality? <\/p>\n

\n\t\t\t\tIt is, no doubt, easy to point to passages or hymns in which on
\n\t\t\t\tthe surface there seems to be no need of any such interpretation
\n\t\t\t\tand the Sukta can be understood as a prayer or praise for the
\n\t\t\t\tgiving of rain or an account of a battle on the rivers of the
\n\t\t\t\tPunjab. But the Veda cannot be interpreted by separate passages
\n\t\t\t\tor hymns. If it is to have any coherent or consistent meaning,
\n\t\t\t\twe must interpret it as a whole. We may escape our difficulties
\n\t\t\t\tby assigning to svar<\/i> or gāḥ<\/span><\/i>
\n\t\t\t\tentirely different senses in different passages\u2014just as Sayana
\n\t\t\t\tsometimes finds in gāḥ<\/span><\/i> the
\n\t\t\t\tsense of cows, sometimes rays and sometimes, with an admirable
\n\t\t\t\tlight-heartedness, compels it to mean waters.\u00b9 But such a system
\n\t\t\t\tof interpretation is not rational merely because it leads to a
\n\t\t\t\t"rationalistic" or "common-sense" result. It rather flouts both
\n\t\t\t\treason and common sense. We can indeed arrive by it at any
\n\t\t\t\tresult we please, but no reasonable and unbiassed mind can feel
\n\t\t\t\tconvinced that that result was the original sense of the Vedic
\n\t\t\t\thymns. <\/p>\n

\n\t\t\t\tBut if we adopt a more consistent method, insuperable
\n\t\t\t\tdifficulties oppose themselves to the purely material sense. We
\n\t\t\t\thave for instance a hymn (VII.49) of Vasishtha to the divine
\n\t\t\t\twaters, āpo devīḥ<\/span>, āpo divyāḥ<\/span>,<\/i>
\n\t\t\t\tin which the second verse runs "The divine waters that flow
\n\t\t\t\twhether in channels dug or self-born, they whose movement is
\n\t\t\t\ttowards the ocean, pure, purifying, \u2014 may those waters foster
\n\t\t\t\tme." Here, it will be said, the sense is quite clear; it is to
\n\t\t\t\tmaterial waters, earthly rivers, canals,\u2014or, if the word
\n\t\t\t\tkhanitrimāḥ<\/span><\/i> means simply
\n\t\t\t\t"dug", then wells, \u2014 that Vasishtha addresses his hymn and
\n\t\t\t\tdivyāḥ<\/span>,<\/i> divine, is only an
\n\t\t\t\tornamental epithet of praise; or even perhaps we may render the
\n\t\t\t\tverse differently and suppose that three kinds of water are
\n\t\t\t\tdescribed, \u2014 the waters of heaven, that is to say the rain, the
\n\t\t\t\twater of wells, the water of rivers. But when we study the hymn
\n\t\t\t\tas a whole this sense can no longer stand. For thus it runs: <\/p>\n

\n\t\t\t\t <\/p>\n

\n\t\t\t\t1<\/font> So also he interprets the
\n\t\t\t\tall-important Vedic word <\/font>r<\/font>̣<\/font><\/span>tam<\/font><\/i>
\n\t\t\t\tsometimes as sacrifice, sometimes as truth, sometimes as water,
\n\t\t\t\tand all these different senses in a single hymn of five or
\n\t\t\t\t<\/font>six verses!<\/font><\/p>\n

 <\/p>\n

\n

\n\t\t\t\t\tPage \u2013 110<\/font><\/p>\n

\n<\/div>\n

\n\t\t\t\t"May those divine waters foster me, the eldest (or greatest) of
\n\t\t\t\tthe ocean from the midst of the moving flood that go purifying,
\n\t\t\t\tnot settling down, which Indra of the thunderbolt, the Bull,
\n\t\t\t\tclove out. The divine waters that flow whether in channels dug
\n\t\t\t\tor self-born, whose movement is towards the Ocean, \u2014 may those
\n\t\t\t\tdivine waters foster me. In the midst of whom King Varuna moves
\n\t\t\t\tlooking down on the truth and the falsehood of creatures, they
\n\t\t\t\tthat stream honey and are pure and purifying, \u2014 may those divine
\n\t\t\t\twaters foster me. In whom Varuna the king, in whom Soma, in whom
\n\t\t\t\tall the Gods have the intoxication of the energy, into whom Agni
\n\t\t\t\tVaishwanara has entered, may those divine waters foster me." <\/p>\n

\n\t\t\t\tIt is evident that Vasishtha is speaking here of the same
\n\t\t\t\twaters, the same streams that Vamadeva hymns, the waters that
\n\t\t\t\trise from the ocean and flow into the ocean, the honeyed wave
\n\t\t\t\tthat rises upward from the sea, from the flood that is the heart
\n\t\t\t\tof things, streams of the clarity, ghṛ<\/span>tasya
\n\t\t\t\tdhārāḥ<\/span>.<\/i> They are the floods of
\n\t\t\t\tthe supreme and universal conscious existence in which Varuna
\n\t\t\t\tmoves looking down on the truth and the falsehood of mortals, \u2014
\n\t\t\t\ta phrase that can apply neither to the descending rains nor to
\n\t\t\t\tthe physical ocean. Varuna in the Veda is not an Indian Neptune,
\n\t\t\t\tneither is he precisely, as the European scholars at first
\n\t\t\t\timagined, the Greek Ouranos, the sky. He is the master of an
\n\t\t\t\tethereal wideness, an upper ocean, of the vastness of being, of
\n\t\t\t\tits purity; in that vastness, it is elsewhere said, he has made
\n\t\t\t\tpaths in the pathless infinite along which Surya, the Sun, the
\n\t\t\t\tLord of Truth and the Light can move. Thence he looks down on
\n\t\t\t\tthe mingled truths and falsehoods of the mortal conscious-
\n\t\t\t\tness…. And we have further to note that these divine waters
\n\t\t\t\tare those which Indra has cloven out and made to flow upon the
\n\t\t\t\tearth \u2014 a description which throughout the Veda is applied to
\n\t\t\t\tthe seven rivers. <\/p>\n

\n\t\t\t\tIf there were any doubt whether these waters of Vasishtha’s
\n\t\t\t\tprayer are the same as the waters of Vamadeva’s great hymn,
\n\t\t\t\tmadhumān ūrmiḥ<\/span>, ghṛ<\/span>tasya
\n\t\t\t\tdhārāḥ<\/span>,<\/i> it is entirely removed
\n\t\t\t\tby another Sukta of the sage Vasishtha (VII.47). In the
\n\t\t\t\tforty-ninth hymn he refers briefly to the divine waters as
\n\t\t\t\thoney-streaming, <\/p>\n

 <\/p>\n

\n\t\t\t\tPage \u2013 111<\/font><\/p>\n

\n


\n\t\t\t\tmadhuścutaḥ<\/span><\/i> and speaks of the
\n\t\t\t\tGods enjoying in them the intoxication of the energy, ūrjam
\n\t\t\t\tmadanti;<\/span><\/i> from this we can gather that the honey or
\n\t\t\t\tsweetness is the madhu,<\/i> the Soma, the wine of the Ananda,
\n\t\t\t\tof which the Gods have the ecstasy. But in the fortyseventh hymn
\n\t\t\t\the makes his meaning unmistakably clear. <\/p>\n

\n\t\t\t\t"O Waters, that supreme wave of yours, the drink of Indra, which
\n\t\t\t\tthe seekers of the Godhead have made for themselves, that pure,
\n\t\t\t\tinviolate, clarity-streaming, most honeyed (ghṛ<\/span>tapruṣ<\/span>am
\n\t\t\t\tmadhumantam)<\/i> wave of you may we today enjoy. O Waters, may
\n\t\t\t\tthe son of the waters (Agni), he of the swift rushings, foster
\n\t\t\t\tthat most honeyed wave of you; that wave of yours in which Indra
\n\t\t\t\twith the Vasus is intoxicated with ecstasy, may we who seek the
\n\t\t\t\tGodhead taste today. Strained through the hundred purifiers,
\n\t\t\t\tecstatic by their self-nature, they are divine and move to the
\n\t\t\t\tgoal of the movement of the Gods (the supreme ocean); they limit
\n\t\t\t\tnot the workings of Indra: offer to the rivers a food of
\n\t\t\t\toblation full of the clarity (ghṛ<\/span>tavat).<\/i>
\n\t\t\t\tMay the rivers which the sun has formed by his rays, from whom
\n\t\t\t\tIndra clove out a moving wave, establish for us the supreme
\n\t\t\t\tgood. And do ye, O Gods, protect us ever by states of felicity."\n\t\t\t\t<\/p>\n

\n\t\t\t\tHere we have Vamadeva’s madhumān ūrmiḥ<\/span>,<\/i>
\n\t\t\t\tthe sweet intoxicating wave, and it is plainly said that this
\n\t\t\t\thoney, this sweetness is the Soma, the drink of Indra. That is
\n\t\t\t\tfarther made clear by the epithet śatapavitrāḥ<\/span><\/i>
\n\t\t\t\twhich can only refer in the Vedic language to the Soma; and let
\n\t\t\t\tus note that it is an epithet of the rivers themselves and that
\n\t\t\t\tthe honeyed wave is brought flowing from them by Indra, its
\n\t\t\t\tpassage being cloven out on the mountains by the thunderbolt
\n\t\t\t\tthat slew Vritra. Again it is made clear that these waters are
\n\t\t\t\tthe seven rivers released by Indra from the hold of Vritra, the
\n\t\t\t\tBesieger, the Coverer and sent flowing down upon the earth. <\/p>\n

\n\t\t\t\tWhat can these rivers be whose wave is full of Soma-wine, full
\n\t\t\t\tof the ghṛ<\/span>ta,<\/i> full of
\n\t\t\t\tūrj,<\/span><\/i> the energy ? What are these
\n\t\t\t\twaters that flow to the goal of the god’s movement, that
\n\t\t\t\testablish for man the supreme good ? Not the rivers of the
\n\tPunjab; no wildest assumption of barbarous confusion
\n\t\t\t\tor insane incoherence in the mentality of the Vedic Rishis can
\n\t\t\t\tinduce us to put such a<\/p>\n

\n\t\t\t\tPage \u2013 111<\/font><\/p>\n

\n

\n\t\t\t\tconstruction upon such expressions. Obviously these are the
\n\t\t\t\twaters of the Truth and the Bliss that flow from the supreme
\n\t\t\t\tocean. These rivers flow not upon earth, but in heaven; they are
\n\t\t\t\tpre- vented by Vritra the Besieger, the Coverer from flowing
\n\t\t\t\tdown upon the earth-consciousness in which we mortals live till
\n\t\t\t\tIndra, the god-mind, smites the Coverer with his flashing
\n\t\t\t\tlightnings and cuts out a passage on the summits of that
\n\t\t\t\tearth-consciousness down which they can flow. Such is the only
\n\t\t\t\trational, coherent and sensible explanation of the thought and
\n\t\t\t\tlanguage of the Vedic sages. For the rest, Vasishtha makes it
\n\t\t\t\tclear enough to us; for he says that these are the waters which
\n\t\t\t\tSurya has formed by his rays and which, unlike earthly
\n\t\t\t\tmovements, do not limit or diminish the workings of Indra, the
\n\t\t\t\tsupreme Mind. They are, in other words, the waters of the Vast
\n\t\t\t\tTruth, ṛ<\/span>tam bṛ<\/span>hat<\/i>
\n\t\t\t\tand, as we have always seen that this Truth creates the Bliss,
\n\t\t\t\tso here we find that these waters of the Truth, ṛ<\/span>tasya
\n\t\t\t\tdhārāḥ<\/span>,<\/i> as they are plainly
\n\t\t\t\tcalled in other hymns (e.g. V.12.2 "O perceiver of the Truth,
\n\t\t\t\tperceive the Truth alone, cleave out many streams of the
\n\t\t\t\tTruth"), establish for men the supreme good and the supreme
\n\t\t\t\tgood2<\/font><\/sup> is the felicity, the bliss of the divine existence. <\/p>\n

\n\t\t\t\tStill, neither in these hymns nor in Vamadeva’s is there an
\n\t\t\t\texpress mention of the seven rivers. We will turn therefore to
\n\t\t\t\tthe first hymn of Vishwamitra, his hymn to Agni (III.l), from
\n\t\t\t\tits second to its fourteenth verse. The passage is a long one,
\n\t\t\t\tbut is sufficiently important to cite and translate in full. <\/p>\n

\n\t\t\t\t <\/p>\n

\n\t\t\t\t2. Prā\u00f1cam yaj\u00f1am cakṛ<\/span>ma vardhatām
\n\t\t\t\tgīḥ<\/span>,<\/i> <\/p>\n

\n\t\t\t\tsamidbhir agnim namasā duvasyan;<\/i> <\/p>\n

\n\t\t\t\tdivaḥ <\/span>śaśāsur vidathā kavīnām,<\/i>\n\t\t\t\t<\/p>\n

\n\t\t\t\tgṛ<\/span>tsāya cit tavase gātum īṣ<\/span>uḥ<\/span>.<\/i>\n\t\t\t\t<\/p>\n

\n\t\t\t\t  <\/p>\n

\n\t\t\t\t3. Mayo dadhe medhiraḥ<\/span> pūtadakṣ<\/span>o<\/i>\n\t\t\t\t<\/p>\n

\n\t\t\t\tdivaḥ<\/span> subandhur januṣā<\/span>
\n\t\t\t\tpṛ<\/span>thivyāḥ<\/span>;<\/i>\n\t\t\t\t<\/p>\n

\n\t\t\t\tavindan nu darśatam apsvantar<\/i> <\/p>\n

\n\t\t\t\tdevāso agnim apasi svasṛ<\/span>ṇā<\/span>m.<\/i>\n\t\t\t\t<\/p>\n

\n\t\t\t\t <\/p>\n

\n\t\t\t\t2 The word indeed is usually
\n\t\t\t\tunderstood as "felicity".<\/font> <\/p>\n

\n\t\t\t\t <\/p>\n

\n\t\t\t\tPage \u2013 113<\/font><\/p>\n

\n

\n\t\t\t\t4. Avardhayanta subhagarh sapta yahvīḥ<\/span>,<\/i>\n\t\t\t\t<\/p>\n

\n\t\t\t\tśvetam jaj\u00f1ānam aruṣ<\/span>am mahitvā;<\/i>\n\t\t\t\t<\/p>\n

\n\t\t\t\tśiśum na jātam abhyārur aśvā<\/i> <\/p>\n

\n\t\t\t\tdevāso agnim janiman vapuṣ<\/span>yan.<\/i> <\/p>\n

\n\t\t\t\t <\/p>\n

\n\t\t\t\t5. Śukrebhir angai raja ātatanvān,<\/i> <\/p>\n

\n\t\t\t\tkratum punānaḥ<\/span> kavibhiḥ<\/span>.
\n\t\t\t\tpavitraḥ<\/span>);<\/i> <\/p>\n

\n\t\t\t\tśocir vasānaḥ<\/span> pari āyur apām,<\/i>\n\t\t\t\t<\/p>\n

\n\t\t\t\tśriyo mimiīe bṛ<\/span>hatīr anūnāḥ<\/span>.<\/i>  <\/p>\n

\n\t\t\t\t <\/p>\n

\n\t\t\t\t6. Vavrāja sīm anadatīr adabdhāḥ<\/span>,<\/i>\n\t\t\t\t<\/p>\n

\n\t\t\t\tdivo yahvīr avasānā anagnāḥ<\/span>;<\/i>\n\t\t\t\t<\/p>\n

\n

\tśanā<\/i> atra yuvatayaḥ<\/span>
\n\t\t\t\t<\/span>sayonīr <\/i> <\/span><\/p>\n

\n\t\t\t\tekam garbham dadhire sapta vāṇī<\/span>ḥ<\/span>.<\/i> <\/p>\n

\n\t\t\t\t <\/p>\n

\n\t\t\t\t7. Stīrṇ<\/span>ā asya samhato viśvarūpā<\/i>\n\t\t\t\t<\/p>\n

\n\t\t\t\tghṛ<\/span>tasya yonau sravathe
\n\t\t\t\tmadhūnām;<\/i> <\/p>\n

\n\t\t\t\tasthur atra dhenavaḥ<\/span> pinvamānā<\/i>\n\t\t\t\t<\/p>\n

\n\t\t\t\tmahī dasmasya mātarā samīcī.<\/i> <\/p>\n

\n\t\t\t\t  <\/p>\n

\n\t\t\t\t8. Babhrāṇ<\/span>aḥ<\/span>
\n\t\t\t\tsūno sahaso vyadyaud,<\/i> <\/p>\n

\n\t\t\t\tdadhānaḥ<\/span> <\/span>
\n\t\t\t\tśukrā rabhasā vapūmṣ<\/span>i;<\/i> <\/p>\n

\n\t\t\t\tścotanti dhārā madhuno ghṛ<\/span>tasya,<\/i>\n\t\t\t\t<\/p>\n

\n\t\t\t\tvṛ<\/span>ṣā<\/span>
\n\t\t\t\tyatra vāvṛ<\/span>dhe kāvyena.<\/i> <\/p>\n

\n\t\t\t\t  <\/p>\n

\n\t\t\t\t9. Pituś cid ūdhar januṣ<\/span>ā viveda,<\/i>\n\t\t\t\t<\/p>\n

\n\t\t\t\tvyasya dhārā aṣ<\/span>rjad vi dhenāḥ<\/span>;<\/i>\n\t\t\t\t<\/p>\n

\n\t\t\t\tguhā carantam sakhibhiḥ<\/span>
\n\t\t\t\t<\/span>śivebhir<\/i> <\/p>\n

\n\t\t\t\tdivo yahvībhir na guhā babhūva.<\/i> <\/p>\n

\n\t\t\t\t  <\/p>\n

\n\t\t\t\t10. Pituś ca garbham janituś ca babhre,<\/i> <\/p>\n

\n\t\t\t\tpūrvīr eko adhayat pīpyānāḥ<\/span>;<\/i>\n\t\t\t\t<\/p>\n

\n\t\t\t\tvṛ<\/span>ṣ<\/span>ṇ<\/span>e
\n\t\t\t\tsapatnī śucaye sabandhū,<\/i> <\/p>\n

\n\t\t\t\tubhe asmai manuṣ<\/span>ye ni pāhi.<\/i><\/p>\n

\n\t\t\t\t  <\/p>\n

\n\t\t\t\t11. Urau mahān anibādhe vavardha,<\/i> <\/p>\n

\n\t\t\t\tāpo agnim yaśasaḥ<\/span> sam hi pūrvīḥ<\/span>;<\/i>\n\t\t\t\t<\/p>\n

\n\t\t\t\tṛ<\/span>tasya yonāvaśayad damūnā<\/i>\n\t\t\t\t<\/p>\n

\n\t\t\t\tjāminām agnir apasi svasṛ<\/span>ṇā<\/span>m.<\/i> <\/p>\n

\n\t\t\t\t <\/p>\n

\n\t\t\t\t12. Akro na babhriḥ<\/span> samithe
\n\t\t\t\tmahīnām,<\/i>                                     
\n\t\t\t\t<\/span><\/p>\n

\n\t\t\t\tdidṛ<\/span>kṣ<\/span>eyaḥ<\/span>
\n\t\t\t\tsūnave bhāṛ<\/span>jīkaḥ<\/span>;<\/i>\n\t\t\t\t<\/p>\n

\n\t\t\t\tud usriyā janitā yo jajāna,<\/i> <\/p>\n

\n\t\t\t\tapām garbho nṛ<\/span>tamo yahvo agniḥ<\/span>.<\/i> <\/p>\n

\n\t\t\t\t <\/p>\n

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\n

\n\t\t\t\t13. Apām garbham darśatam oṣ<\/span>adhīnām,<\/i>\n\t\t\t\t<\/p>\n

\n\t\t\t\tvanā jajāna subhagā virūpam;<\/i> <\/p>\n

\n\t\t\t\tdevāsaś cin manasā sam hi jagmuḥ<\/span>,<\/i>\n\t\t\t\t<\/p>\n

\n\t\t\t\tpaniṣ<\/span>ṭ<\/span>ham
\n\t\t\t\tjātam tavasam duvasyan.<\/i> <\/p>\n

\n\t\t\t\t  <\/p>\n

\n\t\t\t\t14. Bṛ<\/span>hanta id bhānavo bhārjīkam,<\/i>\n\t\t\t\t<\/p>\n

\n\t\t\t\tagnim sacanta vidyuto na śukrāḥ<\/span>;<\/i>\n\t\t\t\t<\/p>\n

\n\t\t\t\tguheva vṛ<\/span>ddham sadasi sve antar<\/i>\n\t\t\t\t<\/p>\n

\n\t\t\t\tapāra ūrve amṛ<\/span>tam duhānāḥ<\/span>.<\/i>\n\t\t\t\t<\/p>\n

\n\t\t\t\t <\/p>\n

\n\t\t\t\t"We have made the sacrifice to ascend towards the supreme, let
\n\t\t\t\tthe Word increase. With kindlings of his fire, with obeisance of
\n\t\t\t\tsubmission they set Agni to his workings; they have given
\n\t\t\t\texpression in the heaven to the knowings of the seers and they
\n\t\t\t\tdesire a passage for him in his strength, in his desire of the
\n\t\t\t\tword. (2) <\/p>\n

\n\t\t\t\t"Full of intellect, purified in discernment, the perfect friend
\n\t\t\t\t(or, perfect builder) from his birth of Heaven and of Earth, he
\n\t\t\t\testablishes the Bliss; the gods discovered Agni visible in the
\n\t\t\t\tWaters, in the working of the sisters.(3) <\/p>\n

\n\t\t\t\t"The seven Mighty Ones increased him who utterly enjoys
\n\t\t\t\tfelicity, white in his birth, ruddy when he has grown. They
\n\t\t\t\tmoved and laboured about him, the Mares around the new-born
\n\t\t\t\tchild; the gods gave body to Agni in his birth. (4) <\/p>\n

\n\t\t\t\t"With his pure bright limbs he extended and formed the middle
\n\t\t\t\tworld purifying the will-to-action by the help of the pure lords
\n\t\t\t\tof wisdom; wearing light as a robe about all the life of the
\n\t\t\t\tWaters he formed in himself glories vast and without any
\n\t\t\t\tdeficiency.(5)<\/p>\n

\n\t\t\t\t"He moved everywhere about the Mighty Ones of Heaven, and
\n\t\t\t\tthey devoured not, neither were overcome, \u2014 they were not
\n\t\t\t\tclothed, neither were they naked. Here the eternal and ever
\n\t\t\t\tyoung goddesses from one womb held the one Child, they the Seven
\n\t\t\t\tWords. (6)<\/p>\n

\n\t\t\t\t"Spread out were the masses of him in universal forms in the
\n\t\t\t\twomb of the clarity, in the flowings of the sweetnesses; here
\n\t\t\t\tthe fostering Rivers stood nourishing themselves; the two
\n\t\t\t\tMothers of the accomplishing god became vast and
\n\t\t\t\tharmonised. (7)<\/p>\n

\n\t\t\t\t"Borne by them, O child of Force, thou didst blaze out <\/p>\n

\n\t\t\t\t <\/p>\n

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\n

\n\t\t\t\tholding
\n\t\t\t\tthy bright and rapturous embodiments; out flow the streams of
\n\t\t\t\tthe sweetness, the clarity, where the Bull of the abundance has
\n\t\t\t\tgrown by the Wisdom.  (8)<\/p>\n

\n\t\t\t\t"He discovered at his birth the source of the abundance of the
\n\t\t\t\tFather and he loosed forth wide His streams and wide His rivers.
\n\t\t\t\tBy his helpful comrades and by the Mighty Ones of Heaven he
\n\t\t\t\tfound Him moving in the secret places of existence, yet himself
\n\t\t\t\twas not lost in their
\n\t\t\t\tsecrecy. (9)<\/p>\n

\n\t\t\t\t"He bore the child of the Father and of him that begot him; one,
\n\t\t\t\the fed upon his many mothers in their increasing. In this pure
\n\t\t\t\tMale both these powers in man (Earth and Heaven) have their
\n\t\t\t\tcommon lord and lover; do thou guard them both. (10)<\/p>\n

\n\t\t\t\t"Great in the unobstructed Vast he increased; yea, many Waters
\n\t\t\t\tvictoriously increased Agni. In the source of the Truth he lay
\n\t\t\t\tdown, there he made his home, Agni in the working of the un-
\n\t\t\t\tdivided
\n\t\t\t\tSisters. (11)<\/p>\n

\n\t\t\t\t"As the mover in things and as their sustainer he in the meeting
\n\t\t\t\tof the Great Ones, seeking vision, straight in his lustres for
\n\t\t\t\tthe presser-out of the Soma-wine, he who was the father of the
\n\t\t\t\tRadiances, gave them now their higher birth, \u2014 the child of the
\n\t\t\t\tWaters, the mighty and most strong
\n\t\t\t\tAgni.(12)<\/p>\n

\n\t\t\t\t"To the visible Birth of the waters and of the growths of  Earth
\n\t\t\t\tthe goddess of Delight now gave birth in many forms, she of the
\n\t\t\t\tutter felicity. The gods united in him by the mind and they set
\n\t\t\t\thim to his working who was born full of strength and mighty for
\n\t\t\t\tthe labour.(13)<\/p>\n

\n\t\t\t\t"Those vast shinings clove to Agni straight in his lustre and
\n\t\t\t\twere like bright lightnings; from him increasing in the secret
\n\t\t\t\tplaces of existence in his own seat within the shoreless Vast
\n\t\t\t\tthey milked out
\n\t\t\t\tImmortality." (14)<\/p>\n

\n\t\t\t\t <\/p>\n

\n\t\t\t\tWhatever may be the meaning of this passage, \u2014 and it is
\n\t\t\t\tabsolutely clear that it has a mystic significance and is no
\n\t\t\t\tmere sacrificial hymn of ritualistic barbarians, \u2014 the seven
\n\t\t\t\trivers, the waters, the seven sisters cannot here be the seven
\n\t\t\t\trivers of the Punjab. The waters in which the gods discovered
\n\t\t\t\tthe visible Agni cannot be terrestrial and material streams;
\n\t\t\t\tthis Agni who <\/p>\n

\n\t\t\t\t <\/p>\n

\n

\n\t\t\t\t\tPage \u2013 116<\/font><\/p>\n

\n<\/div>\n

\n\t\t\t\tincreases by knowledge and makes his home and rest
\n\t\t\t\tin the source of the Truth, of whom Heaven and Earth are the
\n\t\t\t\twives and lovers, who is increased by the divine waters in the
\n\t\t\t\tun- obstructed Vast, his own seat, and dwelling in that
\n\t\t\t\tshoreless infinity yields to the illumined gods the supreme
\n\t\t\t\tImmortality, cannot be the god of physical Fire. In this
\n\t\t\t\tpassage, as in so many others, the mystical, the spiritual, the
\n\t\t\t\tpsychological character of the burden of the Veda reveals itself
\n\t\t\t\tnot under the surface, not behind a veil of mere ritualism, but
\n\t\t\t\topenly, insistently, \u2014 in a disguise indeed, but a disguise that
\n\t\t\t\tis transparent, so that the secret truth of the Veda appears
\n\t\t\t\there, like the rivers of Vishwamitra’s hymn, "neither veiled nor
\n\t\t\t\tnaked". <\/p>\n

\n\t\t\t\tWe see that these Waters are the same as those of Vamadeva’s
\n\t\t\t\thymn, of Vasishtha’s, closely connected with the clarity and the
\n\t\t\t\thoney,\u2014ghṛ<\/span>tasya yonau sravathe
\n\t\t\t\tmadhūnām, ścotanti dhārā madhuno ghṛ<\/span>tasya;<\/i>
\n\t\t\t\tthey lead to the Truth, they are themselves the source of the
\n\t\t\t\tTruth, they flow in the unobstructed and shoreless Vast as well
\n\t\t\t\tas here upon the earth. They are figured as fostering cows
\n\t\t\t\t(dhenavaḥ<\/span>),<\/i> mares (aśvāḥ<\/span>),<\/i>
\n\t\t\t\tthey are called sapta vānīḥ<\/span>,<\/i>
\n\t\t\t\tthe seven Words of the creative goddess Vak, \u2014 Speech, the
\n\t\t\t\texpressive power of Aditi, of the supreme Prakriti who is spoken
\n\t\t\t\tof as the Cow just as the Deva or Purusha is
\n\t\t\t\tdescribed in the Veda as Vrishabha or Vrishan, the Bull. They
\n\t\t\t\tare therefore the seven strands of all being, the seven streams
\n\t\t\t\tor currents or forms of movement of the one conscious existence. <\/p>\n

\n\t\t\t\tWe shall find that in the light of the ideas which we have
\n\t\t\t\tdiscovered from the very opening of the Veda in Madhuchchhandas’
\n\t\t\t\thymns and in the light of the symbolic interpretations which are
\n\t\t\t\tnow becoming clear to us, this passage apparently so figured,
\n\t\t\t\tmysterious, enigmatical becomes perfectly straightforward and
\n\t\t\t\tcoherent, as indeed do all the passages of the Veda which seem
\n\t\t\t\tnow almost unintelligible, when once their right clue is found.
\n\t\t\t\tWe have only to fix the psychological function of Agni, the
\n\t\t\t\tpriest, the fighter, the worker, the truth-finder, the winner of
\n\t\t\t\tbeatitude for man; and that has already been fixed for us in the
\n\t\t\t\tfirst hymn of the Rig-veda of Madhuchchhandas’ description of
\n\t\t\t\thim, \u2014 "the Will in works of the Seer true and most rich in\n\t\t\t\t<\/p>\n

\n\t\t\t\tPage \u2013 117<\/font><\/p>\n

\n

\n\t\t\t\tvaried inspiration". Agni is the Deva, the All-Seer, manifested
\n\t\t\t\tas conscious-force or, as it would be called in modern language,
\n\t\t\t\tDivine or Cosmic Will, first hidden and building up the eternal
\n\t\t\t\tworlds, then manifest, "born", building up in man the Truth and
\n\t\t\t\tthe Immortality. <\/p>\n

\n\t\t\t\tGods and men, says Vishwamitra in effect, kindle this divine
\n\t\t\t\tforce by lighting the fires of the inner sacrifice; they enable
\n\t\t\t\tit to work by their adoration and submission to it; they express
\n\t\t\t\tin heaven, that is to say, in the pure mentality which is
\n\t\t\t\tsymbolised by dyauḥ<\/span>,<\/i> the
\n\t\t\t\tknowings of the Seers, in other words the illuminations of the
\n\t\t\t\tTruth-Consciousness which exceeds Mind; and they do this in
\n\t\t\t\torder to make a passage for this divine force which in its
\n\t\t\t\tstrength seeking always to find the word of right
\n\t\t\t\tself-expression aspires beyond mind. This divine will carrying
\n\t\t\t\tin all its workings the secret of the divine knowledge,
\n\t\t\t\tkavikratuḥ<\/span>,<\/i> befriends or
\n\t\t\t\tbuilds up the mental and physical consciousness in man, divaḥ<\/span>
\n\t\t\t\tpṛ<\/span>thivyāḥ<\/span>,
\n\t\t\t\t<\/i>perfects the intellect, purifies the discernment so that
\n\t\t\t\tthey grow to be capable of the "knowings of the seers" and by
\n\t\t\t\tthe superconscient Truth thus made conscient in us establishes
\n\t\t\t\tfirmly the Beatitude (vs. 2.3). <\/p>\n

\n\t\t\t\tThe rest of the passage describes the ascent of this divine
\n\t\t\t\tconscious-force, Agni, this Immortal in mortals who in the
\n\t\t\t\tsacrifice takes the place of the ordinary will and knowledge of
\n\t\t\t\tman,
\n\t\t\t\tfrom the mortal and physical consciousness to the immortality of
\n\t\t\t\tthe Truth and the Beatitude. The Vedic Rishis speak of five
\n\t\t\t\tbirths for man, five worlds of creatures where works are done,
\n\t\t\t\tpa\u00f1ca janāḥ<\/span>, pa\u00f1ca kṛ<\/span>ṣ<\/span>ṭ<\/span>īḥ<\/span><\/i>
\n\t\t\t\tor kṣ<\/span>itīḥ<\/span>.
\n\t\t\t\tDyauh<\/i> and pṛ<\/span>thivī<\/i>
\n\t\t\t\trepresent the pure mental and the physical consciousness;
\n\t\t\t\tbetween them is the antarikṣ<\/span>a,<\/i>
\n\t\t\t\tthe intermediate or connecting level of the vital or, nervous
\n\t\t\t\tconsciousness. Dyauh.<\/i> and pṛ<\/span>thivī<\/i>
\n\t\t\t\tare rodasī <\/i>our two firmaments; but these have to be
\n\t\t\t\toverpassed, for then we find admission to another heaven than
\n\t\t\t\tthat of the pure mind \u2014to the wide, the Vast which is the basis,
\n\t\t\t\tthe foundation (budhna)<\/i> of the infinite consciousness,
\n\t\t\t\tAditi. This Vast is the Truth which supports the supreme triple
\n\t\t\t\tworld, those highest steps or seats (padāni, sadāmsi)<\/i> of
\n\t\t\t\tAgni, of Vishnu, those supreme Names of the Mother, the Cow,
\n\t\t\t\tAditi. The Vast or Truth is declared to be\n\t\t\t\t<\/p>\n

\n\t\t\t\t <\/p>\n

\n

\n\t\t\t\t\tPage \u2013 118<\/font><\/p>\n

\n<\/div>\n

the
\n\t\t\t\town or proper seat or home of Agni, svam domain, svam sadaḥ<\/span>.<\/i>
\n\t\t\t\tAgni is described in this hymn ascending from earth to his own
\n\t\t\t\tseat. <\/p>\n

\n\t\t\t\tThis divine Power is found by the gods visible in the Waters, in
\n\t\t\t\tthe working of the Sisters. These are the sevenfold Waters of
\n\t\t\t\tthe Truth, the divine Waters brought down from the heights of
\n\t\t\t\tour being by Indra. First it is secret in the earth’s growths,
\n\t\t\t\tosadhīḥ<\/span>,<\/i> the things that
\n\t\t\t\thold her heats, and has to be brought out by a sort of force, by
\n\t\t\t\ta pressure of the two araṇ<\/span>is,<\/i>
\n\t\t\t\tearth and heaven. Therefore it is called the child of the
\n\t\t\t\tearth’s growths and the child of the earth and heaven; this
\n\t\t\t\timmortal Force is produced by man with pain and difficulty from
\n\t\t\t\tthe workings of the pure mind upon the physical being. But in
\n\t\t\t\tthe divine Waters Agni is found visible and easily born in all
\n\t\t\t\this strength and in all his knowledge and in all his enjoyment,
\n\t\t\t\tentirely white and pure, growing ruddy with his action as he
\n\t\t\t\tincreases (v 3). From his very birth the Gods give him force
\n\t\t\t\tand splendour and body; the seven mighty Rivers increase him in
\n\t\t\t\this joy; they move about this great new-born child and labour
\n\t\t\t\tover him as the Mares, aśvāḥ<\/span><\/i>
\n\t\t\t\t(v. 4). <\/p>\n

\n\t\t\t\tThe rivers, usually named dhenavaḥ<\/span>,<\/i>
\n\t\t\t\tfostering cows, are here described as aśvāḥ<\/span>.<\/i>
\n\t\t\t\tMares, because while the Cow is the symbol of consciousness in
\n\t\t\t\tthe form of knowledge, the Horse is the symbol of consciousness
\n\t\t\t\tin the form of force. Ashwa, the Horse, is the
\n\t\t\t\tdynamic force of Life, and the rivers labouring over Agni on the
\n\t\t\t\tearth become the waters of Life, of the vital dynamis or
\n\t\t\t\tkinesis, the Prana, which moves and acts and desires and enjoys.
\n\t\t\t\tAgni himself begins as material heat and power, manifests
\n\t\t\t\tsecondarily as the Horse and then only becomes the heavenly
\n\t\t\t\tfire. His first work is to give as the child of the Waters its
\n\t\t\t\tfull form and extension and purity to the middle world, the
\n\t\t\t\tvital or dynamic plane, raja ātatanvān.<\/i> He purifies the
\n\t\t\t\tnervous life in man pervading it with his own pure bright limbs,
\n\t\t\t\tlifting upward its impulsions and desires, its purified will in
\n\t\t\t\tworks (kratum)<\/i> by the pure powers of the superconscient
\n\t\t\t\tTruth and Wisdom, kavibhiḥ<\/span>.
\n\t\t\t\tpavitraiḥ<\/span>.<\/i> So he wears his
\n\t\t\t\tvast glories, no longer the broken and limited activity <\/p>\n

\n\t\t\t\t <\/p>\n

\n

\n\t\t\t\t\tPage \u2013 119<\/font><\/p>\n

\n<\/div>\n

\n\t\t\t\tof desires and instincts, all about the life of the Waters (vs.
\n\t\t\t\t4,5). <\/p>\n

\n\t\t\t\tThe sevenfold Waters thus rise upward and become the pure mental
\n\t\t\t\tactivity, the Mighty Ones of Heaven. They there reveal
\n\t\t\t\tthemselves as the first eternal ever-young energies, separate
\n\t\t\t\tstreams but of one origin \u2014 for they have all flowed from the
\n\t\t\t\tone womb of the superconscient Truth \u2014 the seven Words or
\n\t\t\t\tfundamental creative expressions of the divine Mind, sapta
\n\t\t\t\tvāṇī<\/span>ḥ<\/span>.
\n\t\t\t\t<\/i>This life of the pure mind is not like that of the nervous
\n\t\t\t\tlife which devours its objects in order to sustain its mortal
\n\t\t\t\texistence; its waters devour not but they do not fail; they are
\n\t\t\t\tthe eternal truth robed in a transparent veil of mental forms;
\n\t\t\t\ttherefore, it is said, they are neither clothed nor naked (v.
\n\t\t\t\t6). <\/p>\n

\n\t\t\t\tBut this is not the last stage. The Force rises into the womb or
\n\t\t\t\tbirthplace of this mental clarity (ghṛ<\/span>tasya)<\/i>
\n\t\t\t\twhere the waters flow as streams of the divine sweetness
\n\t\t\t\t(sravathe madhūnām); <\/i>there the forms it assumes are
\n\t\t\t\tuniversal forms, masses of the vast and infinite consciousness.
\n\t\t\t\tAs a result, the fostering rivers in the lower world are
\n\t\t\t\tnourished by this descending higher sweetness and the mental and
\n\t\t\t\tphysical consciousness, the two first mothers of the
\n\t\t\t\tall-effecting Will, become in their entire largeness perfectly
\n\t\t\t\tequal and harmonised by this light of the Truth, through this
\n\t\t\t\tnourishing by the infinite Bliss. They bear the full force of
\n\t\t\t\tAgni, the blaze of his lightnings, the glory and rapture of his
\n\t\t\t\tuniversal forms. For where the Lord, the Male, the Bull of the
\n\t\t\t\tabundance is increased by the wisdom of the superconscient
\n\t\t\t\tTruth, there
\n\t\t\t\talways flow the streams of the clarity and the streams of the
\n\t\t\t\tbliss (vs. 7,8). <\/p>\n

\n\t\t\t\tThe Father of all things is the Lord and Male; he is hidden in
\n\t\t\t\tthe secret source of things, in the superconscient; Agni, with
\n\t\t\t\this companion gods and with the sevenfold Waters, enters into
\n\t\t\t\tthe superconscient without therefore disappearing from our
\n\t\t\t\tconscient existence, finds the source of the honeyed plenty of
\n\t\t\t\tthe Father of things and pours them out on our life. He bears
\n\t\t\t\tand himself becomes the Son, the pure Kumara, the pure Male, the
\n\t\t\t\tOne, the soul in man revealed in its universality; the mental
\n\t\t\t\tand physical consciousness in the human being accept him as
\n\t\t\t\ttheir <\/p>\n

\n

\n\t\t\t\t\t <\/p>\n

\n\t\t\t\t\tPage \u2013 120<\/font><\/p>\n

\n<\/div>\n

\n\t\t\t\tlord and lover; but, though one, he still enjoys the manifold
\n\t\t\t\tmovement of the rivers, the multiple cosmic energies (vs. 9,10)<\/p>\n

\n\t\t\t\tThen we are told expressly that this infinite into which he has
\n\t\t\t\tentered and in which he grows, in which the many Waters
\n\t\t\t\tvictoriously reaching their goal (yaśasaḥ<\/span>)<\/i>
\n\t\t\t\tincrease him, is the unobstructed Vast where the Truth is born,
\n\t\t\t\tthe shoreless infinite, his own natural seat in which he now
\n\t\t\t\ttakes up his home. There the seven rivers, the sisters, work no
\n\t\t\t\tlonger separated though of one origin as on the earth and in the
\n\t\t\t\tmortal life, but rather as indivisible companions (jāmīnām
\n\t\t\t\tapasi svasṛ<\/span>ṇā<\/span>m<\/span>).<\/i>
\n\t\t\t\tIn that entire meeting of these great ones Agni moves in all
\n\t\t\t\tthings and upbears all things; the rays of his vision are
\n\t\t\t\tperfectly straight, no longer affected by the lower crookedness;
\n\t\t\t\the from whom the radiances of knowledge, the brilliant herds,
\n\t\t\t\twere born, now gives them this high and supreme birth; he turns
\n\t\t\t\tthem into the divine know- ledge, the immortal consciousness
\n\t\t\t\t(vs. 11,12). <\/p>\n

\n\t\t\t\tThis also is his own new and last birth. He who was born as the
\n\t\t\t\tSon of Force from the growths of earth, he who was born as the
\n\t\t\t\tchild of the Waters, is now born in many forms to the goddess of
\n\t\t\t\tbliss, she who has the entire felicity, that is to say to the
\n\t\t\t\tdivine conscious beatitude, in the shoreless infinite. The gods
\n\t\t\t\tor divine powers in man using the mind as an instrument reach
\n\t\t\t\thim there, unite around him, set him to the great work of the
\n\t\t\t\tworld in this new, mighty and effective birth. They, the
\n\t\t\t\toutshinings of the vast consciousness, cleave to this divine
\n\t\t\t\tForce as its bright lightnings and from him in the
\n\t\t\t\tsuperconscient, the shoreless vast, his own home, they draw for
\n\t\t\t\tman the Immortality. <\/p>\n

\n\t\t\t\tSuch then, profound, coherent, luminous behind the veil of
\n\t\t\t\tfigures is the sense of the Vedic symbol of the seven rivers, of
\n\t\t\t\tthe Waters, of the five worlds, of the birth and ascent of Agni
\n\t\t\t\twhich is also the upward journey of man and the gods whose image
\n\t\t\t\tman forms in himself from level to level of the great hill of
\n\t\t\t\tbeing (sānoḥ<\/span> sānum).<\/i>
\n\t\t\t\tOnce we apply it and seize the true sense of the symbol of the
\n\t\t\t\tCow and the symbol of the Soma with a just conception of the
\n\t\t\t\tpsychological functions of the gods, all the apparent
\n\t\t\t\tincoherences and obscurities and far-fetched chaotic con- fusion
\n\t\t\t\tof these ancient hymns disappears in a <\/p>\n

\n\t\t\t\t <\/div>\n

\n\t\t\tPage \u2013 121<\/font><\/p>\n

\n

\n\t\t\tmoment. Simply, easily, without straining there disengages itself
\n\t\t\tthe profound and luminous doctrine of the ancient Mystics, the
\n\t\t\tsecret of the Veda. <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage \u2013 122<\/font><\/p>\n<\/td>\n<\/tr>\n<\/table>\n<\/div>\n

\n <\/div>\n","protected":false},"excerpt":{"rendered":"

Chapter  XI   The Seven Rivers   THE Veda speaks constantly of the waters or the rivers, especially of the divine waters, āpo devīḥ or…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[41],"tags":[],"class_list":["post-1889","post","type-post","status-publish","format-standard","hentry","category-15-the-secret-of-veda","wpcat-41-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1889","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=1889"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1889\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=1889"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=1889"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=1889"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}