{"id":1890,"date":"2013-07-13T01:38:07","date_gmt":"2013-07-13T01:38:07","guid":{"rendered":"http:\/\/localhost\/?p=1890"},"modified":"2013-07-13T01:38:07","modified_gmt":"2013-07-13T01:38:07","slug":"36-xiii-soma-lord-of-delight-and-immortality-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\/36-xiii-soma-lord-of-delight-and-immortality-vol-15-the-secret-of-veda","title":{"rendered":"-36_XIII Soma, Lord of Delight and Immortality.htm"},"content":{"rendered":"
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XIII <\/b>
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Soma, Lord of Delight
\nand Immortality <\/font><\/b>
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Rig Veda IX.83 <\/b>
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l. Wide spread out for thee is the sieve of thy purifying, O Master of the soul; becoming in the creature thou pervadest
\nhis members all through. He tastes not that delight who is unripe and whose body has not suffered in the heat of the
\nfire; they alone are able to bear that and enjoy it who have been prepared by the flame.
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2. The strainer through which the heat of him is purified is spread out in the seat of Heaven; its threads shine out and
\nstand extended. His swift ecstasies foster the soul that purifies him; he ascends to the high level of Heaven by the
\nconscious heart.
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3. This is the supreme dappled Bull that makes the Dawns to
\nshine out, the Male that bears the worlds of the becoming and seeks the plenitude; the Fathers who had the forming
\nknowledge made a form of him by that power of knowledge   <\/span> <\/p>\n

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\n\t\t\tPage – 351<\/font><\/span><\/p>\n

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which is his; strong in vision they set him within as a child to be born.
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4. As the Gandharva he guards his true seat; as the supreme and wonderful One he keeps the births of the gods; Lord
\nof the inner setting, by the inner setting he seizes the enemy. Those who are utterly perfected in works taste the
\nenjoyment of his honey-sweetness.
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5. O Thou in whom is the food, thou art that divine food,
\nthou art the vast, the divine home; wearing heaven as a robe thou encompassest the march of the sacrifice. King with
\nthe sieve of thy purifying for thy chariot thou ascendest to the plenitude; with thy thousand burning brilliances thou
\nconquerest the vast knowledge.
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COMMENTARY<\/b>
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It is a marked, an essential feature of the Vedic hymns that, although the Vedic cult was not monotheistic in the modern
\nsense of the word, yet they continually recognise, sometimes quite openly and simply, sometimes in a complex and difficult
\nfashion, always as an underlying thought, that the many godheads whom they invoke are really one Godhead,
\n\t\t\t—One with
\nmany names, revealed in many aspects, approaching man in the mask of many divine personalities. Western scholars, puzzled
\nby this religious attitude which presents no difficulty whatever to the Indian mind, have invented, in order to explain it, a
\ntheory of Vedic henotheism. The Rishis, they thought, were polytheists, but to each God at the time of worshipping him
\nthey gave pre-eminence and even regarded him as in a way the  
\n<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 352<\/font><\/span><\/p>\n

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\nsole deity. This invention of henotheism is the attempt of an alien mentality to understand and account for the Indian idea
\nof one Divine Existence who manifests Himself in many names and forms, each of which is for the worshipper of that name
\nand form the one and supreme Deity. That idea of the Divine, fundamental to the Puranic religions, was already possessed by
\nour Vedic forefathers.
\n\t\t\t<\/span> <\/p>\n

\nThe Veda already contains in the seed the Vedantic conception of the Brahman. It recognises an Unknowable, a timeless Existence, the Supreme which is neither today nor tomorrow,
\nmoving in the movement of the Gods, but itself vanishing from the attempt of the mind to seize it (R.V. I.170.1). It is spoken of
\nin the neuter as That and often identified with the Immortality, the supreme triple Principle, the vast Bliss to which the human
\nbeing aspires. The Brahman is the Unmoving, the Oneness of the Gods. “The Unmoving is born as the Vast in the seat of the
\nCow (Aditi), . . . the vast, the mightiness of the Gods, the One” (III.55.1). It is the one Existent to whom the seers give different
\nnames, Indra, Matarishwan, Agni, (I.164.46).
\n\t\t\t<\/span> <\/p>\n

\nThis Brahman, the one Existence, thus spoken of impersonally in the neuter, is also conceived as the Deva, the supreme Godhead, the Father of things who appears here as the Son in
\nthe human soul. He is the Blissful One to whom the movement of the Gods ascends, manifest as at once the Male and the Female,
\nvrsan<\/i>, dhenu<\/i>. Each of the Gods is a manifestation, an aspect, <\/p>\n

a personality of the one Deva. He can be realised through any of his names and aspects, through Indra, through Agni, through
\nSoma; for each of them being in himself all the Deva and only in his front or aspect to us different from the others contains all
\nthe gods in himself.
\n\t\t\t<\/span> <\/p>\n

\nThus Agni is hymned as the supreme and universal Deva.
\n“Thou O Agni, art Varuna when thou art born, thou becomest Mitra when thou art perfectly kindled, in thee are all the
\nGods, O Son of Force, thou art Indra to the mortal who gives the sacrifice. Thou becomest Aryaman when thou bearest the
\nsecret name of the Virgins. They make thee to shine with the radiances (the cows,
\ngobhih<\/i>) as Mitra well-established when
\n   <\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 353<\/font><\/span><\/p>\n

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thou makest of one mind the Lord of the house and his consort. For the glory of thee, O Rudra, the Maruts brighten by their
\npressure that which is the brilliant and varied birth of thee. That which is the highest seat of Vishnu, by that thou protectest
\n\t\t\t the secret Name of the radiances (the cows, gonām<\/i>). By thy
\nglory, O Deva, the gods attain to right vision and holding in themselves all the multiplicity (of the vast manifestation)
\ntaste Immortality. Men set Agni in them as the priest of the sacrifice when desiring (the Immortality) they distribute (to
\nthe Gods) the self-expression of the being. . . . Do thou in thy knowledge extricate the Father and drive away (sin and
\ndarkness), he who is borne in us as thy Son, O Child of Force” (V.3). Indra is similarly hymned by Vamadeva and in this
\neighty-third Sukta of the ninth Mandala, as in several others, Soma too emerges from his special functions as the supreme
\nDeity.
\n\t\t\t<\/span> <\/p>\n

\n

Soma is the Lord of the wine of delight, the wine of immortality. Like Agni he is found in the plants, the growths of earth, and in the waters. The Soma-wine used in the external
\nsacrifice is the symbol of this wine of delight. It is pressed out by the pressing-stone (adri<\/i>,
\ngrāvan<\/i>) which has a close symbolic connection with the thunderbolt, the formed electric force of
\nIndra also called adri<\/i>. The Vedic hymns speak of the luminous thunders of this stone as they speak of the light and sound
\nof Indra’s weapon. Once pressed out as the delight of existence Soma has to be purified through a strainer (pavitra<\/i>) and through
\n\t\t\t the strainer he streams in his purity into the wine bowl (camū<\/i>) in
\n which he is brought to the sacrifice, or he is kept in jars (kalaśa<\/i>)
\nfor Indra’s drinking. Or, sometimes, the symbol of the bowl or the jar is neglected and Soma is simply described as flowing
\nin a river of delight to the seat of the Gods, to the home of Immortality. That these things are symbols is very clear in most
\nof the hymns of the ninth Mandala which are all devoted to the God Soma. Here, for instance, the physical system of the human
\nbeing is imaged as the jar of the Soma-wine and the strainer through which it is purified is said to be spread out in the seat
\nof Heaven, divas pade<\/i>.  
\n<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 354<\/font><\/span><\/p>\n

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\nThe hymn begins with an imagery which closely follows the physical facts of the purifying of the wine and its pouring into the
\njar. The strainer or purifying instrument spread out in the seat of Heaven seems to be the mind enlightened by knowledge (cetas<\/i>);
\n the human system is the jar. Pavitram te vitatam brahmanaspate<\/i>,
\nthe strainer is spread wide for thee, O Master of the soul; prabhur gātrāni
\nparyesi  viś<\/font>vatah<\/font><\/i>, becoming manifest thou pervadest
\n or goest about the limbs everywhere. Soma is addressed here as
\nBrahmanaspati, a word sometimes applied to other gods, but usually reserved for Brihaspati, Master of the creative Word.
\nBrahman <\/i>in the Veda is the soul or soul-consciousness emerging from the secret heart of things, but more often the thought,
\ninspired, creative, full of the secret truth, which emerges from that consciousness and becomes thought of the mind,
\nmanma<\/i>.
\nHere, however, it seems to mean the soul itself. Soma, Lord of the Ananda, is the true creator who possesses the soul and
\nbrings out of it a divine creation. For him the mind and heart, enlightened, have been formed into a purifying instrument; freed
\nfrom all narrowness and duality the consciousness in it has been extended widely to receive the full flow of the sense-life and
\nmind-life and turn it into pure delight of the true existence, the divine, the immortal Ananda.
\n\t\t\t<\/span> <\/p>\n

\nSo received, sifted, strained, the Soma-wine of life turned into Ananda comes pouring into all the members of the human
\nsystem as into a wine-jar and flows through all of them completely in their every part. As the body of a man becomes full
\nof the touch and exultation of strong wine, so all the physical system becomes full of the touch and exultation of this divine
\nAnanda. The words prabhu <\/i>and vibhu <\/i>in the Veda are used not in the later sense, “lord”, but in a fixed psychological significance
\n~ \t\t\t<\/i> ~ \t\t\t<\/i> like pracetas <\/i>and vicetas <\/i>or like
\npraj\u00f1ana <\/i>and vij\u00f1<\/font>ana
\n<\/i>in the later language. “Vibhu” means becoming, or coming into existence
\npervasively, “prabhu” becoming, coming into existence in front of the consciousness, at a particular point as a particular object
\nor experience. Soma comes out like the wine dropping from the strainer and then pervading the jar; it emerges into the consciousness concentrated at some particular point, prabhu<\/i>, or as  
\n<\/span> <\/p>\n

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some particular experience and then pervades the whole being as Ananda, vibhu<\/i>.
\n\t\t\t<\/span> <\/p>\n

\n

But it is not every human system that can hold, sustain and enjoy the potent and often violent ecstasy of that divine delight.
\n\t\t\t   Ataptatanūr na tad āmo aś<\/font>nute<\/i>, he who is raw and his body
\n\u00b4.  \t\t\t<\/i> not heated does not taste or enjoy that;
\nśrtāsa id vahantas tat<\/i>
\n\t\t\t \t\t\t\u00b4 samāśata<\/i>, only those who have been baked in the fire bear and
\nentirely enjoy that. The wine of the divine Life poured into the system is a strong, overflooding and violent ecstasy; it cannot be
\nheld in the system unprepared for it by strong endurance of the utmost fires of life and suffering and experience. The raw earthen
\nvessel not baked to consistency in the fire of the kiln cannot hold the Soma-wine; it breaks and spills the precious liquid. So
\nthe physical system of the man who drinks this strong wine of Ananda must by suffering and conquering all the torturing heats
\nof life have been prepared for the secret and fiery heats of the Soma; otherwise his conscious being will not be able to hold it;
\nit will spill and lose it as soon as or even before it is tasted or it will break down mentally and physically under the touch.
\n\t\t\t<\/span> <\/p>\n

\n

This strong and fiery wine has to be purified and the strainer for its purifying has been spread out wide to receive it in the
\n seat of heaven, tapos pavitram vitatam divas pade<\/i>; its threads
\n or fibres are all of pure light and stand out like rays, śocanto<\/i>
\nasya tatanvat vyasthiran<\/i>. Through these fibres the wine has to come streaming. The image evidently refers to the purified
\nmental and emotional consciousness, the conscious heart, cetas<\/i>, whose thoughts and emotions are the threads or fibres. Dyaus
\nor Heaven is the pure mental principle not subjected to the reactions of the nerves and the body. In the seat of Heaven,
\n\t\t\t—
\nthe pure mental being as distinguished from the vital and physical consciousness,
\n\t\t\t—the thoughts and emotions become pure
\nrays of true perception and happy psychical vibration instead of the troubled and obscured mental, emotional and sensational
\nreactions that we now possess. Instead of being contracted and quivering things defending themselves from pain and excess of
\nthe shocks of experience they stand out free, strong and bright, happily extended to receive and turn into divine ecstasy all
\n  
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\n\t\t\t <\/p>\n

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\npossible contacts of universal existence. Therefore it is divas<\/i> pade<\/i>, in the seat of Heaven, that the Soma-strainer is spread out
\nto receive the Soma.
\n\t\t\t<\/span> <\/p>\n

\n Thus received and purified these keen and violent juices,
\nthese swift and intoxicating powers of the Wine no longer disturb the mind or hurt the body, are no longer spilled and lost
\nbut foster and increase, avanti<\/i>, mind and body of their purifier;   \t\t\t  \t\t\t\u00b4<\/i> avantyasya
\n\tpavītāram āśavo<\/i>. So increasing him in all delight of
\nhis mental, emotional, sensational and physical being they rise with him through the purified and blissful heart to the highest
\nlevel or surface of heaven, that is, to the luminous world of Swar where the mind capable of intuition, inspiration, revelation is
\nbathed in the splendours of the Truth (rtam<\/i>), liberated into the
\n\t\t\t infinity of the Vast (brhat<\/i>). Divas prstham adhī
\n\ttisthanti cetasā <\/i>
\n\t\t\t<\/span> <\/p>\n

\n\tSo far the Rishi has spoken of Soma in his impersonal manifestation, as the Ananda or delight of divine existence in the human being’s conscious experience. He now turns, as is the habit
\nof the Vedic Rishis, from the divine manifestation to the divine Person and at once Soma appears as the supreme Personality,
\n.  .\u00b4<\/i> the high and universal Deva. Arūrucad usasah prśnir
\n\tagriyah<\/i>;
\n . \t\t\t<\/i> the supreme dappled One, he makes the dawns to shine:
\n\tuksā<\/i>
\n\t\t\t  bibharti bhuvanāni vājayuh<\/i>; he, the Bull, bears the worlds, seeking the plenitude. The word
\n\tprśnih<\/i>, dappled, is used both of the Bull, the supreme Male, and of the Cow, the female Energy; like
\n all words of colour, ś<\/font>veta<\/i>,
\n\tś<\/font>ukra<\/i>, hari<\/i>, harit<\/i>,
\n\tkrsna<\/i>,
\nhiranyay<\/i>a ,in the Veda it is symbolic; colour, varna<\/i>, has always denoted
\n quality, temperament, etc., in the language of the Mystics. The
\ndappled Bull is the Deva in the variety of his manifestation, many-hued. Soma is that first supreme dappled Bull, generator
\nof the worlds of the becoming, for from the Ananda, from the all-blissful One they all proceed; delight is the parent of the
\nvariety of existences. He is the Bull, uksan<\/i>, a word which like its
\nsynonym vrsan<\/i>, means diffusing, generating, impregnating, the father of abundance, the Bull, the Male; it is he who fertilises Force of consciousness, Nature, the Cow, and produces and
\nbears in his stream of abundance the worlds. He makes the Dawns shine out, —the dawns of illumination, mothers of the
\n   <\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 357<\/font><\/span><\/p>\n

\n

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radiant herds of the Sun; and he seeks the plenitude, that is to say the fullness of being, force, consciousness, the plenty of the
\ngodhead which is the condition of the divine delight. In other words it is the Lord of the Ananda who gives us the splendours
\nof the Truth and the plenitudes of the Vast by which we attain to Immortality.
\n\t\t\t<\/span> <\/p>\n

\n

The fathers who discovered the Truth, received his creative knowledge, his Maya, and by that ideal and ideative conscious
\nness of the supreme Divinity they formed an image of Him in man, they established Him in the race as a child unborn, a seed
\nof the godhead in man, a Birth that has to be delivered out of the \t\t\t  \t\t\t<\/i> envelope of the human consciousness.
\nMāyāvino mamire asya<\/i>
\n\t\t\t māyayā, nrcaksasah pitaro garbham
\nā<\/font> dadhuh<\/i>. The fathers are <\/p>\n

the ancient Rishis who discovered the Way of the Vedic mystics and are supposed to be still spiritually present presiding over
\nthe destinies of the race and, like the gods, working in man for his attainment to Immortality. They are the sages who received
\nthe strong divine vision, nrcaksasah<\/i>, the Truth-vision by which <\/p>\n

they were able to find the Cows hidden by the Panis and to pass beyond the bounds of the Rodasi, the mental and physical
\nconsciousness, to the Superconscient, the Vast Truth and the Bliss (R.V. I.36.7, IV.1.13-18, IV.2.15-18 etc.).
\n\t\t\t<\/span> <\/p>\n

\n

Soma is the Gandharva, the Lord of the hosts of delight, and guards the true seat of the Deva, the level or plane of
\n\t\t\t the Ananda; gandharva itthā<\/font> padam asya
\nraksati<\/i>. He is the
\n Supreme, standing out from all other beings and over them,
\nother than they and wonderful, adbhuta<\/i>, and as the supreme and transcendent, present in the worlds but exceeding them,
\n\t\t\t   \t\t\t˙<\/i>
\nhe protects in those worlds the births of the gods, pāti devā<\/font>nā<\/font>m<\/i>
\njanimāni adbhutah. <\/i>The “births of the gods” is a common phrase
\nin the Veda by which is meant the manifestation of the divine principles in the cosmos and especially the formation of the
\ngodhead in its manifold forms in the human being. In the last verse the Rishi spoke of the Deva as the divine child preparing
\nfor birth, involved in the world, in the human consciousness. Here he speaks of Him as the transcendent guarding the world
\nof the Ananda formed in man and the forms of the godhead  
\n<\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 358<\/font><\/span><\/p>\n

\n

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\nborn in him by the divine knowledge against the attacks of the enemies, the powers of division, the powers of undelight (dvisah<\/i>,
\narātīh<\/i>), against the undivine hosts with their formations
\n of a dark and false creative knowledge, Avidya, illusion, (adevīr<\/i>
\n\t\t\t   \t\t\t mā<\/font>yā<\/font>h<\/font><\/i>).
\n\t\t\t<\/span> <\/p>\n

\n For he seizes these invading enemies in the net of the
\ninner consciousness; he is the master of a profounder and truer setting of world-truth and world-experience than that
\nwhich is formed by the senses and the superficial mind. It is by this inner setting that he seizes the powers of false
\nhood, obscurity and division and subjects them to the law of truth, light and unity;
\n\tgrbhnāti ripum nidhayā nidhāpatih<\/i>.
\n Men therefore protected by the lord of the Ananda governing
\nthis inner nature are able to accord their thoughts and actions with the inner truth and light and are no longer made to
\nstumble by the forces of the outer crookedness; they walk straight, they become entirely perfect in their works and by
\nthis truth of inner working and outer action are able to taste the entire sweetness of existence, the honey, the delight
\n\t\t\t that is the food of the soul. Sukrttama madhuno bhaksam<\/i> <\/p>\n

\t\tāś<\/font>ata.<\/i>
\n\t\t\t<\/span> <\/p>\n

\n\tSoma manifests here as the offering, the divine food, the wine of delight and immortality,
\nhavih<\/i>, and as the Deva, lord
\n of that divine offering (havismah<\/i>), above as the vast and divine <\/p>\n

seat, the superconscient bliss and truth, brhat<\/i>, from which the
\nwine descends to us. As the wine of delight he flows about and enters into this great march of the sacrifice which is the progress
\nof man from the physical to the superconscient. He enters into it and encompasses it wearing the cloud of the heavenly ether,
\nnabhas<\/i>, the mental principle, as his robe and veil. Havir havismo<\/i> mahi sadma daivyam, nabho
\n\tvasānah pari yā<\/font>si adhvaram. <\/i>The
\ndivine delight comes to us wearing the luminous-cloudy veil of the forms of mental experience.
\n\t\t\t<\/span> <\/p>\n

\n \tIn that march or sacrificial ascent the all-blissful Deva becomes the King of all our activities, master of our divinised
\nnature and its energies and with the enlightened conscious heart as his chariot ascends into the plenitude of the infinite and
\n   <\/span> <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage – 359<\/font><\/span><\/p>\n

\n

\t\t\t<\/font>
\n\t\t\t<\/span><\/p>\n

\n

immortal state. Like a Sun or a fire, as Surya, as Agni, engirt with a thousand blazing energies he conquers the vast regions of the
\n\t\t\t   \t\t\t<\/i> inspired truth, the superconscient knowledge; rā<\/font>jā<\/font> pavitraratho<\/i>
\nvājam arūhah, sahasrabhrstir jayasi śravo brhat. <\/i>The image is
\n that of a victorious king, sun-like in force and glory, conquering
\na wide territory. It is the immortality that he wins for man in the vast truth-consciousness,
\nś<\/font>ravas<\/i>, upon which is founded the immortal state. It is his own true seat, itthā<\/font> padam asya<\/i>, that the God concealed in man conquers ascending out of the darkness
\nand the twilight through the glories of the Dawn into the solar plenitudes.
\n\t\t\t<\/span><\/p>\n

\n

 <\/p>\n

\n

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

\n

**
\n\t\t\t<\/span><\/p>\n

\n

 <\/p>\n

\n

With this hymn I close this series of selected hymns from the Rig Veda. My object has been to show in as brief a compass
\nas possible the real functions of the Vedic gods, the sense of the symbols in which their cult is expressed, the nature of the
\nsacrifice and its goal, explaining by actual examples the secret of the Veda. I have purposely selected a few brief and easy hymns,
\nand avoided those which have a more striking depth, subtlety and complexity of thought and image,
\n\t\t\t—alike those which bear
\nthe psychological sense plainly and fully on their surface and those which by their very strangeness and profundity reveal
\ntheir true character of mystic and sacred poems. It is hoped that these examples will be sufficient to show the reader who
\ncares to study them with an open mind the real sense of this, our earliest and greatest poetry. By other translations of a more
\ngeneral character it will be shown that these ideas are not merely the highest thought of a few Rishis, but the pervading sense and
\nteaching of the Rig Veda.  
\n\t\t\t<\/span><\/p>\n

\n

 <\/p>\n

\n\t\t\tPage – 360<\/font><\/span><\/td>\n<\/tr>\n<\/table>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

XIII   Soma, Lord of Delight and Immortality   Rig Veda IX.83     l. Wide spread out for thee is the sieve of thy…<\/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-1890","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\/1890","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=1890"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1890\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=1890"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=1890"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=1890"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}