{"id":829,"date":"2013-07-13T01:30:41","date_gmt":"2013-07-13T01:30:41","guid":{"rendered":"http:\/\/localhost\/?p=829"},"modified":"2013-07-13T01:30:41","modified_gmt":"2013-07-13T01:30:41","slug":"17-the-lost-sun-and-the-lost-cow-vol-10-the-secret-of-the-veda-volume-10","status":"publish","type":"post","link":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/01-works-of-sri-aurobindo\/01-sabcl\/10-the-secret-of-the-veda-volume-10\/17-the-lost-sun-and-the-lost-cow-vol-10-the-secret-of-the-veda-volume-10","title":{"rendered":"-17_The Lost Sun and the Lost Cow.htm"},"content":{"rendered":"\n\n
\n
\n


\nC<\/font>HAPTER<\/font>
\nXV <\/font> <\/b> <\/p>\n


\nThe Lost Sun and the Lost Cows <\/font><\/b> <\/p>\n

 <\/p>\n

\nT<\/font>HE <\/font><\/b>conquest or recovery of the Sun and
\nthe Dawn is a frequent subject of allusion in the hymns of the
\nRig-veda. Sometimes it is the finding of Surya, sometimes the
\nfinding or conquest of Swar, the world of Surya. Sayana, indeed,
\ntakes the word Swar as a synonym of Surya; but it is perfectly
\nclear from several passages that Swar is the name of a world or supreme Heaven
\nabove the ordinary heaven and earth. Sometimes indeed it is used for the solar light proper both to Surya and
\nto the world which is formed by his illumination. We have seen
\nthat the waters which descend from Heaven or which are conquered and enjoyed by
\nIndra and the mortals who are befriended
\nby him, are described as svarvatīḥ<\/span> apaḥ<\/span>.<\/i> Sayana, taking these
\napaḥ<\/span><\/i> for
\nphysical waters, was bound to find another meaning for
\nsvarvatīḥ<\/span><\/i>
\nand he declares that it means saraṇ<\/span>avatīḥ<\/span>,<\/i>
\nmoving; but
\nthis is obviously a forced sense which the word itself does not
\nsuggest and can hardly bear. The thunderbolt of Indra is called
\nthe heavenly stone, svaryam aśmānam;<\/i> its light, that is to
\nsay, is
\nthe light from this world of the solar splendours. Indra himself
\nis svarpati,<\/i> the master of Swar, of the luminous world. <\/p>\n

Moreover, as we see that the finding and recovery of the
\nCows is usually described as the work of Indra, often with the
\naid of the Angirasa Rishis and by the instrumentality of the
\nmantra<\/i> and the sacrifice, of Agni and Soma, so also the finding and
\nrecovery of the sun is attributed to the same agencies. Moreover the two actions are continually associated together. We
\nhave, it seems to me, overwhelming evidence in the Veda
\nitself that all these things constitute really one great action of
\nwhich they are parts. The Cows are the hidden rays of the
\nDawn or of Surya; their rescue out of the darkness leads to or is the sign of
\nthe uprising of the Sun that was hidden in the darkness ; this again is the condition, always with the instrumentality <\/p>\n

\nPage \u2013142<\/font><\/p>\n

\n

of the sacrifice, its circumstances and its helping gods, of the
\nconquest of Swar, the supreme world of Light. So much results
\nbeyond doubt, it seems to me, from the language of the Veda
\nitself; but also that language points to this Sun being a symbol of
\nthe divine illumining Power, Swar the world of the divine Truth
\nand the conquest of divine Truth the real aim of the Vedic
\nRishis and the subject of their hymns. I will now examine as
\nrapidly as possible the evidence which points towards this conclusion. <\/p>\n

First of all, we see that Swar and Surya are different conceptions in the
\nminds of the Vedic Rishis, but always closely connected. We have for instance
\nthe verse in Bharadwaja’s hymn to
\nSoma and Indra (VI.72.1), "Ye found the Sun, ye found Swar,
\nye slew all darkness and limitations", and in a hymn of Vamadeva to Indra
\n(I V.I 6.4) which celebrates this achievement of
\nIndra and the Angirasas, "When by the hymns of illumination
\n(arkaiḥ<\/span>)<\/i>
\nSwar was found, entirely visible, when they (the Angirasas) made to shine the
\ngreat light out of the night, he (Indra)
\nmade the darknesses ill-assured (i.e. loosened their firm hold)
\nso that men might have vision". In the first passage we see that
\nSwar and Surya are different from each other and that Swar
\nis not merely another name for Surya; but at the same time
\nthe finding of Swar and the finding of Surya are represented as
\nclosely connected and indeed one movement and the result is the
\nslaying of all darkness and limitations. So in the second passage
\nthe finding and making visible of Swar is associated with the
\nshining of a great light out of the darkness, which we find from
\nparallel passages to be the recovery, by the Angirasas, of the Sun
\nthat was lying concealed in the darkness. Surya is found by the
\nAngirasas through the power of their hymns or true mantras;
\n<\/i>Swar also is found and made visible by the hymns of the Angirasas, arkaih.̣<\/span><\/i> <\/span>It
\nis clear therefore that the substance of Swar is
\na great light and that that light is the light of Surya, the Sun. <\/p>\n

We might even suppose that Swar is a word for the sun,
\nlight or the sky if it were not clear from other passages that it is
\nthe name of a world. It is frequently alluded to as a world beyond
\nthe rodasī,<\/i> beyond heaven and earth, and is otherwise called the
\nwide world, uru loka,<\/i> or the wide other world, uru u loka,<\/i> or
\nsimply <\/p>\n

\nPage \u2013143<\/font><\/p>\n

\n

that (other) world, u loka.<\/i> This world is described as one of
\nvast light and of a wide freedom from fear where the cows, the
\nrays of Surya, disport themselves freely. So in VI.47.8, we have
\n"Thou in thy knowledge leadest us on to the wide world, even
\nSwar, the Light which is freedom from fear, with happy being",
\nsvar jyotir abhayam svasti.<\/i> In III.2.7, Agni Vaishwanara is described as
\nfilling the earth and heaven and the vast Swar, ā rodasī
\napr<\/span><\/i>̣<\/span>ṇ<\/span>ad ā svar mahat;<\/i> and
\nso also Vasishtha says in his hymn
\nto Vishnu, VII.99.3,4, "Thou didst support firmly, O Vishnu,
\nthis earth and heaven and uphold the earth all around by the
\nrays (of Surya). Ye two created for the sacrifice (i.e. as its result)
\nthe wide other world (urum u lokam),<\/i> bringing into being the Sun,
\nthe Dawn and Agni", where we again see the close connection
\nof Swar, the wide world, with the birth or appearance of the
\nSun and the Dawn. It is described as the result of the sacrifice,
\nthe end of our pilgrimage, the vast home to which we arrive, the
\nother world to which those who do well the works of sacrifice
\nattain, sukṛ<\/span>tām
\nu lokam.<\/i> Agni goes as an envoy between earth
\nand heaven and then encompasses with his being this vast home,
\nkṣ<\/span>ayam bṛ<\/span>hantam pari bhūṣ<\/span>ati<\/i> (III.3.2). It is a
\nworld of bliss and
\nthe fullness of all the riches to which the Vedic Rishi aspires: <\/p>\n

\n"He for whom, because he does well his works, O Agni Jata-vedas, thou
\nwiliest to make that other world of bliss, attains to
\na felicity full of the Horses, the Sons, the Heroes, the Cows, all
\nhappy being" (V.4.11). And it is by the Light that this Bliss is
\nattained; it is by bringing to Birth the Sun and the Dawn and the
\nDays that the Angirasas attain to it for the desiring human race; <\/p>\n

"Indra who winneth Swar, bringing to birth the days, has conquered by
\nthose who desire (uśigbhiḥ<\/span>,<\/i> a word applied like nṛ<\/span><\/i> to
\nexpress men and gods, but, like nṛ<\/span><\/i> <\/span>also, sometimes especially indicating
\nthe Angirasas) the armies he attacks, and he has made to
\nshine out for man the vision of the days (ketum ahnām)<\/i> and
\nformed the Light for the great bliss", avindaj jyotir bṛ<\/span>hate raṇā<\/span>ya <\/i>(III.34.4). <\/p>\n

All this may very well be interpreted, so far as these and
\nother isolated passages go, as a sort of Red Indian conception of
\na physical world beyond the sky and the earth, a world made out
\nof the rays of the sun, in which the human being, freed from fear <\/p>\n

\nPage \u2013144<\/font><\/p>\n

\n

and limitation, \u2014 it is a wide world, \u2014 has his desires satisfied
\nand possesses quite an unlimited number of horses, cows, sons
\nand retainers. But what we have set out to prove is that it is not
\nso, that on the contrary, this wide world, bṛ<\/span>had dyau<\/i> or Swar,
\nwhich we have to attain by passing beyond heaven and earth,
\n\u2014 for so it is more than once stated, e.g. 1.36.8, "Human beings
\n(manuṣ<\/span>aḥ<\/span>)<\/i> slaying the Coverer
\nhave crossed beyond both earth
\nand heaven and made the wide world for their dwelling place",
\nghnanto vṛ<\/span>tram
\nataran rodasī apa uru kṣ<\/span>ayāya cakrire, \u2014<\/i> that this
\nsupra-celestial wideness, this illimitable light is a supramental
\nheaven, the heaven of the supramental Truth, of the immortal
\nBeatitude, and that the light which is its substance and constituent reality,
\nis the light of Truth. But at present it is enough to
\nemphasise this point that it is a heaven concealed from our vision
\nby a certain darkness, that it is to be found and made visible, and
\nthat this seeing and finding depends on the birth of the Dawn, the
\nrising of the Sun, the upsurging of the Solar Herds out of their
\nsecret cave. The souls successful in sacrifice become svardṛś<\/span> <\/i>and svarvid,<\/i> seers of Swar and finders of Swar or its knowers; for vid<\/i> is a root which means both to find or get and to know
\nand in one or two passages the less ambiguous root j\u00f1ā<\/i> is substituted
\nfor it and the Veda even speaks of making the light known
\nout of the darkness. For the rest, this question of the nature of
\nSwar or the wide world is of supreme importance for the interpretation of the
\nVeda, since on it turns the whole difference between the theory of a hymnal of
\nbarbarians and the theory of
\na book of ancient knowledge, a real Veda. It can only be entirely
\ndealt with in a discussion of the hundred and more passages
\nspeaking of this wide world which would be quite beyond the
\nscope of these chapters. We shall, however, have to return to
\nthis question while dealing with the Angirasa hymns and after-
\nwards. <\/p>\n

The birth of the Sun and the Dawn must therefore be
\nregarded as the condition of seeing or attaining to Swar, and
\nit is this which explains the immense importance attached to
\nthis legend or image in the Veda and to the conception of the
\nillumining, finding, bringing to birth of the light out of the darkness by the true hymn, the satya mantra.<\/i> This is done by Indra <\/p>\n

\nPage \u2013145<\/font><\/p>\n

\n

and the Angirasas, and numerous are the passages that allude to
\nit. Indra and the Angirasas are described as finding Swar or the
\nSun, avidat,<\/i> illumining or making it to shine, arocayat,<\/i> bringing
\nit to birth, ajanayat,<\/i> (we must remember that in the Veda the
\nmanifestation of the gods in the sacrifice is constantly described
\nas their birth); and winning and possessing it, sanat.<\/i> Often
\nindeed Indra alone is mentioned. It is he who makes light from
\nthe nights and brings into birth the Sun, kṣ<\/span>apām vastā janitā
\nsūryasya<\/i> (III.49.4), he who has brought to their birth the Sun
\nand the Dawn (II. 12.7), or, in a more ample phrase, brings to
\nbirth together the Sun and Heaven and Dawn (VI.30.5). By his
\nshining he illumines the Dawn, by his shining he makes to blaze
\nout the sun, haryan uṣ<\/span>asam
\narcayaḥ<\/span> sūram
\nharyan arocayaḥ<\/span> <\/i>(III.44.2). These are his great achievements, jajāna sūryam uṣ<\/span>asam
\nsudamsāḥ<\/span><\/i>
\n(III.32.8), that with his shining comrades he wins for
\npossession the field (is this not the field in which the Atri saw
\nthe shining cows ?), wins the sun, wins the waters, sanat kṣ<\/span>etram
\nsakhibhiḥ<\/span> <\/span>śvitnyebhiḥ<\/span> sanat sūryam sanad apaḥ<\/span> suvajraḥ<\/span><\/i> (1.100.18).
\nHe is also he who winneth Swar, svarṣ<\/span>āḥ<\/span>,<\/i>
\nas we have seen, by
\nbringing to birth the days. In isolated passages we might take
\nthis birth of the Sun as referring to the original creation of the
\nsun by the gods, but not when we take these and other passages
\ntogether. This birth is his birth in conjunction with the Dawn,
\nhis birth out of the Night. It is by the sacrifice that this birth
\ntakes place, \u2014indrah suyaj\u00f1a uṣ<\/span>asaḥ<\/span>
\nsvar janat<\/i> (11.21.4), "Indra
\nsacrificing well brought to birth the Dawns and Swar"; it is by
\nhuman aid that it is done, \u2014 asmākebhir nṛ<\/span>bhiḥ<\/span> sūryam sanat,<\/i> by
\nour "men" he wins the sun (1.100.6); and in many hymns it is
\ndescribed as the result of the work of the Angirasas and is associated with the
\ndelivering of the cows or the breaking of the hill. <\/p>\n

It is this circumstance among others that prevents us from
\ntaking, as we might otherwise have taken, the birth or finding of
\nthe Sun as simply a description of the sky (Indra) daily recovering
\nthe sun at dawn. When it is said of him that he finds the light
\neven in the blind darkness, so andhe cit tamasi jyotir vidat
\n<\/i>(1.100.8), it is evident that the reference is to the same light which
\nAgni and Soma found, one light for all these many creatures,
\navindatam jyotir ekam bahubhyaḥ<\/span>,<\/i> when they stole the cows from <\/p>\n

\nPage \u2013146<\/font><\/p>\n

\n

\n the Panis (1.93.4), "the wakeful light which they who increase truth
\nbrought into birth, a god for the god" (VIII.89.1), the secret light,
\ngūḷ<\/span>ham
\njyotiḥ<\/span>,<\/i>
\nwhich the fathers, the Angirasas, found when by
\ntheir true mantras they brought to birth the Dawn (VII.76.4).
\n\\t<\/i><\/b> is that which is referred to in the mystic hymn to all the
\ngods
\n(VIII.29.10) attributed to Manu Vaivaswata or to Kashyapa, in
\nwhich it is said "certain of them singing the Rik thought out the
\nmighty Saman and by that they made the Sun to shine". This is
\nnot represented as being done previous to the creation of man; for it is said in VII.91.1, "The gods who increase by our obeisance
\nand were of old, without blame, they for man beset (by the
\npowers of darkness) made the Dawn to shine by the Sun". This
\nis the finding of the Sun that was dwelling in the darkness by the
\nAngirasas through their ten months’ sacrifice. Whatever may have
\nbeen the origin of the image or legend, it is an old one and wide-
\nspread and it supposes a long obscuration of the Sun during which
\nman was beset by darkness. We find it not only among the
\nAryans of India, but among the Mayas of America whose civilisation was a ruder
\nand perhaps earlier type of the Egyptian culture; there too it is the same
\nlegend of the Sun concealed for
\nmany months in the darkness and recovered by the hymns and
\nprayers of the wise men (the Angirasa Rishis ?). In the Veda the
\nrecovery of the Light is first effected by the Angirasas, the seven
\nsages, the ancient human fathers and is then constantly repeated
\nin human experience by their agency. <\/p>\n

It will appear from this analysis that the legend of the lost
\nSun and its recovery by sacrifice and by the mantra<\/i> and the legend
\nof the lost Cows and their recovery, also by the mantra,<\/i> both
\ncarried out by Indra and the Angirasas, are not two different
\nmyths, they are one. We have already asserted this identity while
\ndiscussing the relations of the Cows and the Dawn. The Cows
\nare the rays of the Dawn, the herds of the Sun and not physical
\ncattle. The lost Cows are the lost rays of the Sun; their recovery
\nis the forerunner of the recovery of the lost sun. But it is now
\nnecessary to put this identity beyond all possible doubt by the
\nclear statement of the Veda itself. <\/p>\n

For the Veda does explicitly tell us that the cows are the
\nLight and the pen in which they are hidden is the darkness. Not <\/p>\n

\nPage \u2013147<\/font><\/p>\n

\n

only have we the passage already quoted, 1.92.4, in which the
\npurely metaphorical character of the cows and the pen is indicated, "Dawn
\nuncovered the darkness like the pen of the cow"; not only have we the constant connection of the image of the
\nrecovery of the cows with the finding of the light as in 1.93.4,’
\n"Ye two stole the cows from the Panis…. Ye found the one light
\nfor many", or in 11.24.3,<\/i> "That is the work to be done for the
\nmost
\ndivine of the gods; the firm places were cast down, the fortified
\nplaces were made weak; up Brihaspati drove the cows (rays),
\nby the hymn (brahmaṇā<\/span>)<\/i>
\nhe broke Vala, he concealed the darkness, he made Swar visible"; not only
\nare we told in V.31.3,
\n"He impelled forward the good milkers within the concealing
\npen, he opened up by the Light the all-concealing darkness"; but, in case any one should tell us that there is no connection
\nin the Veda between one clause of a sentence and another and
\nthat the Rishis are hopping about with minds happily liberated
\nfrom the bonds of sense and reason from the Cows to the Sun
\nand from the darkness to the cave of the Dravidians, we have in
\nanswer the absolute identification in 1.33.10, "Indra the Bull
\nmade the thunderbolt his ally" or perhaps "made it applied
\n(yujam),<\/i> he by the Light milked the rays (cows) out of the dark-
\nness", \u2014 we must remember that the thunderbolt is the svarya
\naśmā<\/i> and has the light of Swar in it, \u2014and again in IV. 51.2,
\nwhere there is question of the Panis, "They (the Dawns) breaking
\ninto dawn pure purifying, opened the doors of the pen, even of
\nthe darkness", vrajasya tamaso dvārā.<\/i> If in face of all
\nthese pas-
\nsages we insist on making a historical myth of the Cows and the
\nPanis, it will be because we are determined to make the Veda
\nmean that in spite of the evidence of the Veda itself. Otherwise
\nwe must admit that this supreme hidden wealth of the Panis,
\nnidhim paṇī<\/span>nām
\nparamam guhāhitam<\/i> (II.24.6), is not wealth of
\nearthly herds, but, as is clearly stated by Puruchchhepa Daivodasi
\n(1.130.3), "the treasure of heaven hidden in the secret cavern like
\nthe young of the Bird, within the infinite rock, like a pen of the
\ncows", avindad divo nihitam guhā nidhim verna garbham parivītam
\naśmanīi anante antar aśmani, vrajam vajrī gavām iva
\nsiṣā<\/span>san.<\/i> <\/p>\n

The passages in which the connection of the two legends or
\ntheir identity appear, are numerous; I will only cite a few that <\/p>\n

\n

\nPage \u2013148<\/font><\/p>\n

\n<\/div>\n

are typical. We have in one of the hymns that speak at length
\nof this legend, 1.62, "O Indra, O Puissant, thou with the Dashagwas (the
\nAngirasas) didst tear Vala with the cry; hymned by the
\nAngirasas, thou didst open the Dawns with the Sun and with the
\nCows the Soma". We have VI.17.3, "Hear the hymn and increase
\nby the words; make manifest the Sun, slay the foe, cleave out the Cows, O Indra". We read in VII.98.6, "All this wealth of cows
\nthat thou seest around thee by the eye of the Sun is thine, thou art the sole
\nlord of the cows, O Indra," gavām asi gopatir eka
\nindra,<\/i> and to show of what kind of cows Indra is the lord, we have
\nin III.31, a hymn of Sarama and the Cows, "The victorious
\n(Dawns) clove to him and they knew a great light out of the
\ndarkness; knowing the Dawns went upward to him, Indra became the sole lord of
\nthe Cows", patir gavām abhavad eka indraḥ<\/span>, <\/i>and the hymn goes on to tell how it was by the mind and by the
\ndiscovery of the whole path of the Truth that the seven sages, the
\nAngirasas drove up the Cows out of their strong prison and how
\nSarama, knowing, came to the cavern in the hill and to the voice
\nof the imperishable herds. We have the same connection with the
\nDawns and the finding of the wide solar light of Swar in VII.90.4,
\n"The Dawns broke forth perfect in light and unhurt, they (the
\nAngirasas) meditating found the wide Light (uru jyotih);<\/i> they
\nwho desire opened the wideness of the Cows, the waters flowed
\non them from heaven". <\/p>\n

So too in II. 19.3, we have the Days and the Sun and the
\nCows, \u2014 "He brought to its birth the Sun, found the Cows,
\neffecting out of the Night the manifestations of the days". In
\nIV. 1.13, the Dawns and the Cows are identified, "The good
\nmilkers whose pen was the rock, the shining ones in their concealing prison
\nthey drove upward, the Dawns answering their
\ncall", unless this means, as is possible, that the Dawns called by
\nthe Angirasas, "our human fathers", who are mentioned in the
\npreceding verse, drove up for them the Cows. Then in VI. 17.5,
\nwe have the breaking of the pen as the means of the outshining
\nof the Sun: "Thou didst make the Sun and the Dawn to shine,
\nbreaking the firm places; thou didst move from its foundation
\nthe great hill that enveloped the Cows;" and finally in 111.39.4,5,
\nthe absolute identification of the two images in their legendary <\/p>\n

\nPage \u2013149<\/font><\/p>\n

\n

form, "None is there among mortals who can blame (or, as I
\nshould rather interpret, no mortal power that can confine or
\nobstruct) these our fathers who fought for the Cows (of the
\nPanis); Indra of the mightiness, Indra of the works released for
\nthem the strongly closed cow-pens; when a friend with his
\nfriends the Navagwas, following on his knees the cows, when with
\nthe ten, the Dashagwas, Indra found the true Sun (or, as I render
\nit, the Truth, the Sun), dwelling in the darkness." The passage
\nis conclusive; the cows are the Cows of the Panis which the
\nAngirasas pursue entering the cave on their hands and knees, the
\nfinders are Indra and the Angirasas who are spoken of in other
\nhymns as Navagwas and Dashagwas, and that which is found
\nby entering the cow-pens of the Panis in the cave of the hill is
\nnot the stolen wealth of the Aryans, but "the sun dwelling in the
\ndarkness". <\/p>\n

Therefore it is established beyond question that the cows of
\nthe Veda, the cows of the Panis, the cows which are stolen, fought
\nfor, pursued, recovered, the cows which are desired by the Rishis,
\nthe cows which are won by the hymn and the sacrifice, by the blazing fire and
\nthe god-increasing verse and the god-intoxicating
\nSoma, are symbolic cows, are the cows of Light, are, in the other
\nand inner Vedic sense of the words go, user, usury,<\/i> the shining
\nones, the radiances, the herds of the Sun, the luminous forms of
\nthe Dawn. By this inevitable conclusion the corner-stone of
\nVedic interpretation is securely founded far above the gross
\nmaterialism of a barbarous worship and the Veda reveals itself as
\na symbolic scripture, a sacred allegory whether of Sun-worship
\nand Dawn-worship or of the cult of a higher and inner Light,
\nof the true Sun, satyam sūryam,<\/i> that dwells concealed in the
\ndarkness of our ignorance, hidden as the child of the Bird, the
\ndivine Hansa, in the infinite rock of this material existence,
\nanante antar aśmani<\/i> (1.130.3). <\/p>\n

Although in this chapter I have confined myself with some
\nrigidity to the evidence that the cows are the light of the sun hid
\nin darkness, yet their connection with the light of Truth and the
\nsun of Knowledge has already shown itself in one or two of the
\nverses cited. <\/b> We shall see that when we examine, not separate
\nverses, but whole passages of these Angirasa hymns the hint thus <\/p>\n

\n

\nPage \u2013150<\/font><\/p>\n

\n<\/div>\n

given develops into a clear certainty. But first we must cast a
\nglance at these Angirasa Rishis and at the creatures of the cave,
\nthe friends of darkness from whom they recover the luminous
\nherds and the lost Sun, \u2014 the enigmatic Panis. <\/p>\n<\/div>\n

\nPage \u2013151<\/font><\/p>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

CHAPTER XV The Lost Sun and the Lost Cows   THE conquest or recovery of the Sun and the Dawn is a frequent subject of…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[17],"tags":[],"class_list":["post-829","post","type-post","status-publish","format-standard","hentry","category-10-the-secret-of-the-veda-volume-10","wpcat-17-id"],"_links":{"self":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/829","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=829"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/829\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=829"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=829"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=829"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}