{"id":1900,"date":"2013-07-13T01:38:10","date_gmt":"2013-07-13T01:38:10","guid":{"rendered":"http:\/\/localhost\/?p=1900"},"modified":"2013-07-13T01:38:10","modified_gmt":"2013-07-13T01:38:10","slug":"13-chapter-xiii-dawn-and-the-truth-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\/13-chapter-xiii-dawn-and-the-truth-vol-15-the-secret-of-veda","title":{"rendered":"-13_Chapter XIII Dawn and the Truth.htm"},"content":{"rendered":"
\n\n\n
\n
\n

\n\t\t\t\tChapter<\/font> <\/font>
\n\t\t\t\tXIII <\/font><\/b>\n\t\t\t\t<\/p>\n

\n\t\t\t\t <\/p>\n

\n\t\t\t\tDawn and the Truth <\/font><\/b>\n\t\t\t\t<\/p>\n

\n\t\t\t\t <\/p>\n

\n\t\t\t\tU<\/font>SHA <\/font>IS<\/b>
\n\t\t\t\tdescribed repeatedly as the Mother of the Cows. If then the cow
\n\t\t\t\tis a Vedic symbol for the physical light or for spiritual
\n\t\t\t\tillumination the phrase must either bear this sense that she is
\n\t\t\t\tthe mother or source of the physical rays of the daylight or
\n\t\t\t\telse that she creates the radiances of the supreme Day, the splendour and clarity of the inner illumination. But we see in
\n\t\t\t\tthe Veda that Aditi, the Mother of the gods, is described both
\n\t\t\t\tas the Cow and as the general Mother; she is the Supreme Light
\n\t\t\t\tand all radiances proceed from her. Psychologically, Aditi is
\n\t\t\t\tthe supreme or infinite Consciousness, mother of the gods, in
\n\t\t\t\topposition to Danu or Diti,\u00b9 the divided consciousness, mother
\n\t\t\t\tof Vritra and the other Danavas \u2014 enemies of the gods and of man
\n\t\t\t\tin his progress. In a more general aspect she is the source of
\n\t\t\t\tall the cosmic forms of consciousness from the physical upwards,
\n\t\t\t\tthe seven cows, sapta gāvaḥ<\/span>,<\/i>
\n\t\t\t\tare her forms and there are, we are told, seven names and seven
\n\t\t\t\tseats of the Mother. Usha as the mother of the cows can only be
\n\t\t\t\ta form or power of this supreme Light, of this supreme
\n\t\t\t\tConsciousness, of Aditi. And in fact, we do find her so
\n\t\t\t\tdescribed in I.I 13.19, mātā devānām aditer anīkam, <\/i>
\n\t\t\t\t"Mother of the gods, form (or, power) of Aditi". <\/p>\n

\n\t\t\t\tBut the illumining dawn of the higher or undivided Consciousness
\n\t\t\t\tis always the dawn of the Truth; if Usha is that illumining
\n\t\t\t\tdawn, then we are bound to find her advent frequently associated
\n\t\t\t\tin the verses of the Rig-veda with the idea of the Truth, the
\n\t\t\t\tṛ<\/span>tam.<\/i> And such association we
\n\t\t\t\tdo repeatedly find. For, first of all, Usha is described as
\n\t\t\t\t"following effectively the path of the Truth", ṛ<\/span>tasya
\n\t\t\t\tpanthām anveti sādhu<\/i>. Here neither the ritualistic
\n\t\t\t\tnor the naturalistic sense suggested for ṛ<\/span>tam<\/i>
\n\t\t\t\tcan at <\/p>\n

\n\t\t\t\t <\/p>\n

\n\t\t\t\t\u00b9<\/font>Not that the
\n\t\t\t\tword Aditi is etymologically the privative of Diti; the two
\n\t\t\t\twords derive from entirely different roots, ad<\/i> and <\/font>
\n\t\t\t\tdi.<\/font><\/i><\/span> <\/font>\n\t\t\t\t<\/p>\n

\n\t\t\t\t <\/p>\n

\n\t\t\t\tPage \u2013 131<\/font><\/p>\n

\n

\n\t\t\t\tall apply; there would be no meaning in a constant affirmation
\n\t\t\t\tthat Dawn follows the path of the sacrifice or follows the path
\n\t\t\t\tof the. water. We can only escape from the obvious significance
\n\t\t\t\tif we choose to understand by panthā ṛ<\/span>tasya<\/i>
\n\t\t\t\tthe path, not of the Truth, but of the Sun. But the Veda
\n\t\t\t\tdescribes rather the Sun as following the path of Usha and this
\n\t\t\t\twould be the natural image suggested to an observer of the
\n\t\t\t\tphysical Dawn. Moreover, even if the phrase did not clearly in
\n\t\t\t\tother passages mean the path of the Truth, the psychological
\n\t\t\t\tsignificance would still intervene; for the sense would then be
\n\t\t\t\tthat the dawn of illumination follows the path of the True or
\n\t\t\t\tthe Lord of the Truth, Surya Savitri. <\/p>\n

\n\t\t\t\tWe have precisely the same idea repeated but with still clearer
\n\t\t\t\tand fuller psychological indications in 1.124.3, ṛ<\/span>tasya
\n\t\t\t\tpanthām anveti sādhu, prajānatīva na diśo mināti,<\/i> "She moves
\n\t\t\t\taccording to the path of the Truth and, as one that knows, she
\n\t\t\t\tlimits not the regions". Diśaḥ<\/span>,<\/i>
\n\t\t\t\twe may note, has a double sense; but it is not necessary to
\n\t\t\t\tinsist upon it here. Dawn adheres to the path of the Truth and
\n\t\t\t\tbecause she has this knowledge or perception she does not limit
\n\t\t\t\tthe infinity, the bṛ<\/span>hat,<\/i> of
\n\t\t\t\twhich she is the illumination. That this is the true sense of
\n\t\t\t\tthe verse is proved beyond dispute, expressly, unmistakably, by
\n\t\t\t\ta Rik of the fifth Mandala (V.80.1) which describes Usha
\n\t\t\t\tdyutad-yāmānam bṛ<\/span>hatīm ṛ<\/span>tena
\n\t\t\t\tṛ<\/span>tāvarīm svar āvahantīm,<\/i> "of a
\n\t\t\t\tluminous movement, vast with the Truth, supreme in (or possessed
\n\t\t\t\tof) the Truth, bringing with her Swar". We have the idea of the
\n\t\t\t\tVast, the idea of the Truth, the idea of the solar light of the
\n\t\t\t\tworld of Swar; and certainly all these notions are thus
\n\t\t\t\tintimately and insistently associated with no mere physical
\n\t\t\t\tDawn! We may compare VII. 75.1, vyuṣā
\n\t\t\t\tā<\/span>vo divijā ṛ<\/span>tena, āviṣ<\/span>kṛ<\/span>ṇ<\/span>vānā
\n\t\t\t\tmahimānam āgāt,<\/i> "Dawn born in heaven opens out things by the
\n\t\t\t\tTruth, she comes manifesting the greatness". Again we have Dawn
\n\t\t\t\trevealing all things by the power of the Truth and the result
\n\t\t\t\tdescribed as the manifestation of a certain Vastness. <\/p>\n

\n\t\t\t\tFinally we have the same idea described, but with the use of
\n\t\t\t\tanother word for Truth, satyā<\/i> which does not, like ṛ<\/span>tam,
\n\t\t\t\t<\/i>lend itself to any ambiguity, satyā satyebhir mahatī
\n\t\t\t\tmahadbhir <\/i> <\/p>\n

\n\t\t\t\t <\/p>\n

\n

\n\t\t\t\t\tPage \u2013 132<\/font><\/p>\n

\n<\/div>\n

\n\t\t\t\tdevī devebhiḥ<\/span><\/i>
\n\t\t\t\t(VII.75.7), "Dawn true in her being with the gods who are true,
\n\t\t\t\tvast with the Gods who are vast". This "truth" of the Dawn is
\n\t\t\t\tmuch insisted upon by Vamadeva in one of his
\n\t\t\t\thymns, IV.51; for there not only does he speak of the Dawns
\n\t\t\t\t"encompassing the worlds immediately with horses yoked by the
\n\t\t\t\tTruth", ṛ<\/span>tayugbhir aśvaiḥ<\/span><\/i>
\n\t\t\t\t(cf. VI.65.2) but he speaks of them as bhadrā ṛ<\/span>tajātasatyāḥ<\/span>,<\/i>
\n\t\t\t\t"happy, and true because born from the Truth", and in another
\n\t\t\t\tverse he describes them as "the goddesses who awake from the
\n\t\t\t\tseat of the Truth". <\/p>\n

\n\t\t\t\tThis close connection of bhadra<\/i> and ṛ<\/span>ta<\/i>
\n\t\t\t\treminds us of the same connection of ideas in Madhuchchhandas
\n\t\t\t\tHymn to Agni. In our psychological interpretation of the Veda we
\n\t\t\t\tare met at every turn by the ancient conception of the Truth as
\n\t\t\t\tthe path to the Bliss. Usha, the dawn of the illumination of the
\n\t\t\t\tTruth, must necessarily bring also the joy and the beatitude.
\n\t\t\t\tThis idea of the Dawn as the bringer of delight we find
\n\t\t\t\tconstantly in the Veda and Vasishtha gives a very positive
\n\t\t\t\texpression to it in VII.81.3, yā vahasipuru spārham ratnam na
\n\t\t\t\tdāsuṣ<\/span>e mayaḥ<\/span>,<\/i>
\n\t\t\t\t"thou who bearest to the giver the beatitude as a manifold and
\n\t\t\t\tdesirable ecstasy". <\/p>\n

\n\t\t\t\tA common Vedic word is the word sūnṛ<\/span>tā<\/i>
\n\t\t\t\twhich Sayana interprets as "pleasant and true speech"; but it
\n\t\t\t\tseems to have often the more general sense of "happy truths".
\n\t\t\t\tDawn is some- times described as ṛ<\/span>tāvarī,<\/i>
\n\t\t\t\tfull of the Truth, sometimes as sūnṛ<\/span>tāvarī.<\/i>
\n\t\t\t\tShe comes uttering her true and happy words, sūnṛ<\/span>tā
\n\t\t\t\tīrayantī.<\/i> As she has been described as the leader of the
\n\t\t\t\tradiant herds and the leader of the days, so she is described as
\n\t\t\t\tthe luminous leader of happy truths, bhāsvatī netrī sūnṛ<\/span>tānām<\/i>
\n\t\t\t\t(1.92.7). And this close connection in the mind of the Vedic
\n\t\t\t\tRishis between the idea of light, of the rays or cows, and the
\n\t\t\t\tidea of the truth is even more unmistakable in another Rik,
\n\t\t\t\t1.92.14, gomati aśvāvati vibhāvari\u2026 sūnṛ<\/span>tāvati,<\/i>
\n\t\t\t\t"Dawn with the shining herds, with thy steeds, widely luminous,
\n\t\t\t\tfull of happy truths". A similar but yet more open phrase in
\n\t\t\t\t1.48.2 points the significance of this collocation of epithets,
\n\t\t\t\tgomatīr aśvāvatīr viśvasuvidaḥ<\/span>,<\/i>
\n\t\t\t\t"Dawns with their radiances (herds), their swiftnesses (horses),
\n\t\t\t\trightly knowing all things". <\/p>\n

\n

\n

\n\t\t\t\t\tPage \u2013 133<\/font><\/p>\n

\n<\/div>\n

\n\t\t\t\tThese are by no means all the indications of the psycho- logical
\n\t\t\t\tcharacter of the Vedic Dawn that we find in the Rig-veda. Dawn
\n\t\t\t\tis constantly represented as awakening to vision, perception,
\n\t\t\t\tright movement. "The goddess", says Gotama Rahugana, "fronts and
\n\t\t\t\tlooks upon all the worlds, the eye of vision shines
\n\t\t\t\twith an utter wideness; awakening all life for movement she
\n\t\t\t\tdiscovers speech for all that thinks", viśvasya vācam avidat
\n\t\t\t\tmanāyoḥ<\/span><\/i> (1.92.9). We have here
\n\t\t\t\ta Dawn that releases life and mind into their fullest wideness
\n\t\t\t\tand we ignore the whole force of the words and phrases chosen by
\n\t\t\t\tthe Rishi if we limit the suggestion to a mere picture of the
\n\t\t\t\treawakening of earthly life in the physical dawning. And even if
\n\t\t\t\there the word used for the vision brought by the Dawn, cakṣ<\/span>uḥ<\/span>,
\n\t\t\t\tis<\/i> capable of indicating only physical sight, yet in other
\n\t\t\t\tpassages it is ketuḥ<\/span><\/i> which
\n\t\t\t\tmeans perception, a perceptive vision in the mental
\n\t\t\t\tconsciousness, a faculty of knowledge. Usha is
\n\t\t\t\tpracetāh<\/i><\/span>̣<\/span>,<\/i> she
\n\t\t\t\twho has this perceptive knowledge. Mother of the radiances, she
\n\t\t\t\thas created this perceptive vision of the mind; gavām janitrī
\n\t\t\t\takṛ<\/span>ta pra ketum<\/i> (1.124.5). She
\n\t\t\t\tis herself that vision, \u2014 "Now perceptive vision has broken out
\n\t\t\t\tinto its wide dawn where nought was before", vi nūnam ucchād
\n\t\t\t\tasati pra ketuḥ<\/span><\/i> (1.124.11).
\n\t\t\t\tShe is by her perceptive power possessed of the happy truths,
\n\t\t\t\tcikitvit sūnṛ<\/span>tāvari<\/i> (IV.
\n\t\t\t\t52.4). <\/p>\n

\n\t\t\t\tThis perception, this vision is, we are told, that of the
\n\t\t\t\tImmortality, amṛ<\/span>tasya ketuḥ<\/span><\/i>
\n\t\t\t\t(III.61.3); it is the light, in other words, of the Truth and
\n\t\t\t\tthe Bliss which constitute the higher or immortal consciousness.
\n\t\t\t\tNight in the Veda is the symbol of our obscure consciousness
\n\t\t\t\tfull of ignorance in knowledge and of stumblings in will and
\n\t\t\t\tact, therefore of all evil, sin and suffering; light is the
\n\t\t\t\tcoming of the illuminated higher consciousness which leads to
\n\t\t\t\ttruth and happiness. We find constantly the opposition of the
\n\t\t\t\ttwo words duritam<\/i> and suvitam. Duritam<\/i> means
\n\t\t\t\tliterally stumbling or wrong going, figuratively all that is
\n\t\t\t\twrong and evil, all sin, error, calamity; suvitam<\/i> means
\n\t\t\t\tliterally right or good going and expresses all that is good and
\n\t\t\t\thappy, it means especially the felicity that comes by following
\n\t\t\t\tthe right path. Thus Vasishtha says of the goddess (VII.78.2),
\n\t\t\t\t"Dawn <\/p>\n

\n\t\t\t\t <\/p>\n

\n

\n\t\t\t\t\tPage \u2013 134<\/font><\/p>\n

\n<\/div>\n

\n\t\t\t\tcomes divine repelling by the Light all darknesses and evils", viśvā tamāmsi duritā,<\/i> and in a number of verses
\n\t\t\t\tthe goddess is described as awakening, impelling or leading men
\n\t\t\t\tto right going, to the happiness, suvitāya.<\/i> <\/p>\n

\n\t\t\t\tTherefore she is the leader not only of happy truths, but of our
\n\t\t\t\tspiritual wealth and joy, bringer of the felicity which is
\n\t\t\t\treached by man or brought to him by the Truth, eṣ<\/span>ā
\n\t\t\t\tnetrī rādhasaḥ<\/span> sūnṛ<\/span>tānām<\/i> (VII.76.7). This
\n\t\t\t\twealth for which the Rishis pray is described under the figure
\n\t\t\t\tof material riches; it is gomad aśvāvad vīravad<\/i> or it is
\n\t\t\t\tgomad aśvāvad rathavacca rādhaḥ<\/span>.
\n\t\t\t\tGo, <\/i>the cow, aśva,<\/i> the horse, prajā <\/i>or
\n\t\t\t\tapatya,<\/i> the offspring, nṛ<\/span><\/i>
\n\t\t\t\tor vīra,<\/i> the man or hero, hiraṇ<\/span>y<\/span>a,<\/i>
\n\t\t\t\tgold, ratha,<\/i> the chariot, śravas, \u2014<\/i> food or fame,
\n\t\t\t\taccording to the ritualist interpretation, \u2014 these are the
\n\t\t\t\tconstituents of the wealth desired by the Vedic sages. Nothing,
\n\t\t\t\tit would seem, could be more matter-of-fact, earthy, material;
\n\t\t\t\tthese are indeed the blessings for which a race of lusty
\n\t\t\t\tbarbarians full of vigorous appetite, avid of earth’s goods
\n\t\t\t\twould pray to their primitive gods. But we have seen that
\n\t\t\t\thiraṇ<\/span>ya<\/i> is used in another
\n\t\t\t\tsense than that of earthly gold. We have seen that the "cows"
\n\t\t\t\treturn constantly in connection with the Dawn as a figure for
\n\t\t\t\tthe Light and we have seen that this light is connected with
\n\t\t\t\tmental vision and with the truth that brings the bliss. And
\n\t\t\t\taśva,<\/i> the horse, is always in these concrete images of
\n\t\t\t\tpsychological suggestions coupled with the symbolic figure of
\n\t\t\t\tthe cows:
\n\t\t\t\tDawn is gomatī aśvāvatī.<\/i> Vasishtha has a verse (VII.77.3)
\n\t\t\t\tin which the symbolic sense of the Vedic Horse comes out with
\n\t\t\t\tgreat power and clearness,\u2014 <\/p>\n

\n\t\t\t\t <\/p>\n

\n\t\t\t\tDevānām cakṣ<\/span>ụ<\/span>h
\n\t\t\t\tsubhagā vahantī,<\/i> <\/p>\n

\n\t\t\t\tśvetam nayantī sudṛś<\/span>ikam
\n\t\t\t\t\taśvam;<\/i> <\/p>\n

\n\t\t\t\tuṣā<\/span> adarśi raśmibhir vyaktā<\/i><\/p>\n

\n\t\t\t\tcitrāmaghā viśvam anu prabhūtā.<\/i>\n\t\t\t\t<\/p>\n

\n\t\t\t\t <\/p>\n

\n\t\t\t\t"Happy, bringing the gods’ eye of vision, leading the white
\n\t\t\t\tHorse that has perfect sight. Dawn is seen expressed entirely by
\n\t\t\t\tthe rays, full of her varied riches, manifesting her birth in
\n\t\t\t\tall things." It is clear enough that the white horse (a phrase
\n\t\t\t\tapplied to the god Agni who is the Seer-Will, kavikratu,<\/i>
\n\t\t\t\tthe <\/p>\n

\n\t\t\t\t <\/p>\n

\n\t\t\t\tPage \u2013 135<\/font><\/p>\n

\n

\n\t\t\t\tperfectly- seeing force of divine will in its works V.1.4) is
\n\t\t\t\tentirely symbolical\u00b9 and that the "varied riches" she brings
\n\t\t\t\twith her are also a figure and certainly do not mean physical
\n\t\t\t\twealth. <\/p>\n

\n\t\t\t\tDawn is described as gomatī aśvāvati vīravatī;<\/i> and since
\n\t\t\t\tthe epithets gomatī<\/i> and aśvāvatī<\/i> applied to her
\n\t\t\t\tare symbolical and mean not "cowful and horsed", but radiant
\n\t\t\t\twith illuminations of knowledge and accompanied by the
\n\t\t\t\tswiftnesses of force, so vīravatī<\/i> cannot mean
\n\t\t\t\t"man-accompanied" or accompanied by heroes or servants or sons,
\n\t\t\t\tbut rather signifies that she is attended by conquering energies
\n\t\t\t\tor at any rate is used in some kindred and symbolic sense. This
\n\t\t\t\tbecomes quite evident in 1.113.18, yā gomatīr uṣ<\/span>asaḥ<\/span>,
\n\t\t\t\tsarvavīrāḥ<\/span>…tā aśvadā aśnavat
\n\t\t\t\tsomasutvā.<\/i> It does not mean "the Dawns that have cows and
\n\t\t\t\tall men or all servants, those a man, having offered the Soma,
\n\t\t\t\tenjoys as horse- givers." The Dawn is the inner dawn which
\n\t\t\t\tbrings to man all the varied fullnesses of his widest being,
\n\t\t\t\tforce, consciousness, joy; it is radiant with its illuminations,
\n\t\t\t\tit is accompanied by all possible powers and energies, it gives
\n\t\t\t\tman the full force of vitality so that he can enjoy the infinite
\n\t\t\t\tdelight of that vaster existence. <\/p>\n

\n\t\t\t\tWe can no longer take gomad aśvāvad vīravad rādhaḥ<\/span><\/i>
\n\t\t\t\tin a physical sense; the very language of the Veda points us to
\n\t\t\t\tquite another truth. Therefore the other circumstances of this
\n\t\t\t\tgod- given wealth must be taken equally in a spiritual
\n\t\t\t\tsignificance; the offspring, gold, chariots are symbolical;
\n\t\t\t\tśravas<\/i> is not fame or food, but bears its psychological
\n\t\t\t\tsense and means the higher knowledge which comes not to the
\n\t\t\t\tsenses or the intellect, but to the divine hearing and the
\n\t\t\t\tdivine vision of the Truth; rādhaḥ<\/span>
\n\t\t\t\t<\/span>dīrghaśruttamam<\/i>, rayim śravasyum<\/i> is that rich state of being, that spiritually opulent
\n\t\t\t\tfelicity which turns towards the knowledge (śravasyu)<\/i> and
\n\t\t\t\thas a far-extended hearing for the vibrations of the Word that
\n\t\t\t\tcomes to us from the regions (diśaḥ<\/span>)<\/i>
\n\t\t\t\tof the Infinite. Thus the luminous figure of the Dawn liberates <\/p>\n

\n\t\t\t\t <\/div>\n

\n\t\t\t\t1 The symbolism of the horse
\n\t\t\t\tis quite evident in the hymns of Dirghatamas to the Horse of the
\n\t\t\t\tSacrifice, the hymns of various Rishis to the Horse Dadhikravan
\n\t\t\t\tand again in the opening of the Brihadaranyaka Upanishad in
\n\t\t\t\twhich "Dawn is the head of the Horse" is the first phrase of a
\n\t\t\t\tvery elaborate figure. <\/font><\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage \u2013 136<\/font><\/p>\n

\n

\n\t\t\tus from the material, ritual, ignorant misunderstanding of the Veda
\n\t\t\twhich would lead us stumbling from pitfall to pitfall in a very
\n\t\t\tnight of chaos and obscurity; it opens to us the closed door and
\n\t\t\tadmits to the heart of the Vedic knowledge. <\/p>\n

\n\t\t\t <\/p>\n

\n\t\t\tPage \u2013 137<\/font><\/p>\n<\/td>\n<\/tr>\n<\/table>\n<\/div>\n

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

Chapter XIII   Dawn and the Truth   USHA IS described repeatedly as the Mother of the Cows. If then the cow is a Vedic…<\/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-1900","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\/1900","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=1900"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/1900\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=1900"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=1900"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=1900"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}