{"id":837,"date":"2013-07-13T01:30:44","date_gmt":"2013-07-13T01:30:44","guid":{"rendered":"http:\/\/localhost\/?p=837"},"modified":"2013-07-13T01:30:44","modified_gmt":"2013-07-13T01:30:44","slug":"23-the-sons-of-darkness-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\/23-the-sons-of-darkness-vol-10-the-secret-of-the-veda-volume-10","title":{"rendered":"-23_The Sons of Darkness.htm"},"content":{"rendered":"\n\n
\n
\n

C<\/font>HAPTER <\/font>
\nXXI <\/font> <\/b> <\/p>\n

The Sons of Darkness <\/font><\/b> <\/p>\n

 <\/p>\n


\nW<\/font>E HAVE <\/font><\/b>seen, not once but repeatedly, that it is impossible to read into
\nthe story of the Angirasas, Indra and Sarama, the cave of the Panis and the conquest
\nof the Dawn, the Sun and the Cows an account of a political and military
\nstruggle between Aryan invaders and Dravidian cave-dwellers. It is a struggle
\nbetween the seekers of Light and the powers of Darkness; the cows are the
\nilluminations of the Sun and the Dawn, they cannot be physical cows; the wide
\nfear-free field of the Cows won by Indra for the Aryans is the wide world of
\nSwar, the world of the solar Illumination, the threefold luminous regions of
\nHeaven. Therefore equally the Panis must be taken as powers of the cave
\n of Darkness. It is quite true that
\nthe Panis are Dasyus or Dasas; they are spoken of constantly by that name, they
\nare described as the Dasa Varna as opposed to the Arya Varna, and varṇ<\/span>a,<\/i> colour, is the word
\nused for caste or class in the Brahmanas and later writings, although it does
\nnot therefore follow that it has that sense in the Rig-veda. The Dasyus are the
\nhaters of the sacred word; they are those who give not to the gods the gift or
\nthe holy wine, who keep their wealth of cows and horses and other treasure for
\nthemselves and do not give them to the seers; they are those who do not the
\nsacrifice. We may, if we like, suppose that there was a struggle between two
\ndifferent cults in India and that the Rishis took their images from the
\nphysical struggle between the human representatives of these cults and applied
\nthem to the spiritual conflict, just as they employed the other details of
\ntheir physical life to symbolise the spiritual sacrifice, the spiritual wealth,
\nthe spiritual battle and journey. But it is perfectly certain that in the
\nRig-veda at least it is the spiritual conflict and victory, not the physical
\nbattle and plunder of which they are speaking. <\/p>\n

It is either an uncritical or a disingenuous method to take <\/p>\n

\nPage \u2013 215<\/font><\/p>\n

\n

isolated passages and give them a particular sense which will do well enough
\nthere only while ignoring the numerous other passages in which that sense is
\npatently inapplicable. We must take as a whole all the references in the Veda
\nto the Panis, their wealth, their characteristics, the victory of the Gods, the
\nseers and the Aryans over them and adopt uniformly that conclusion which arises
\nfrom all the passages thus taken together. When we follow this method we find
\nthat in many of these passages the idea of the Panis as human beings is
\nabsolutely impossible and that they are powers either of physical or of
\nspiritual darkness; in others that they cannot at all be powers of physical
\ndarkness, but may well be either human enemies of the god-seekers and
\nsacrificers or else enemies of the spiritual Light; in yet others that they
\ncannot be either human enemies or enemies of the physical Light, but are
\ncertainly the enemies of the spiritual Light, the Truth and the Thought. From
\nthese data there can be only one conclusion, that they are always and only
\nenemies of the spiritual Light. <\/p>\n

We may take as the master-clue to the general character of these Dasyus the
\nRik V.14.4, "Agni born shone out slaying the Dasyus, the darkness by the
\nLight; he found the Cows, the Waters, Swar," agnir jāto arocata,
\nghnan dasyūn jyotiṣ<\/span>ā
\ntamaḥ<\/span>, avindad
\ngā apaḥ<\/span>
\nsvaḥ<\/span>.<\/i> There
\nare two great divisions of the Dasyus, the Panis who intercept both the cows
\nand the waters but are especially associated with the refusal of the cows, the
\nVritras who intercept the waters and the light, but are especially associated
\nwith the withholding of the waters; all Dasyus without exception stand in the
\nway of the ascent to Swar and oppose the acquisition of the wealth by the Aryan
\nseers. The refusal of the light is their opposition to the vision of Swar, svardṛś<\/span>,<\/i> and the vision of
\nthe sun, to the supreme vision of knowledge, upamā ketuḥ<\/span><\/i> (V.34.9); the refusal of
\nthe waters is their opposition to the abundant movement of Swar, svarvatīr
\napaḥ<\/span>,<\/i> the
\nmovement or streamings of the Truth, ṛ<\/span>tasya preṣ<\/span>ā,
\nṛ<\/span>tasya
\ndhārāḥ<\/span>;<\/i>
\nthe opposition to the wealth-acquisition is their refusal of the abundant
\nsubstance of Swar, vasu, dhana, vāja, hiraṇ<\/span>ya,<\/i> that great wealth which is
\nfound in the sun and in the waters, apsu sūrye mahad dhanam<\/i>
\n(VIII.68.9). Still since the whole struggle is between the Light and the
\nDarkness, the Truth and the Falsehood, the divine <\/p>\n

\nPage \u2013 216<\/font><\/p>\n

\n

Maya and the undivine, all the Dasyus alike are here identified with the
\nDarkness; and it is by the birth and shining of Agni that the Light is created
\nwith which he slays the Dasyus and the Darkness. The historical interpretation
\nwill not do at all here, though the naturalistic may pass if we isolate the
\npassage and suppose the lighting of the sacrificial fire to be the cause of the
\ndaily sunrise; but we have to judge from a comparative study of the Veda and
\nnot on the strength of isolated passages. <\/p>\n

The opposition between the Aryans and the Panis or Dasyus is brought out in
\nanother hymn (34) of the fifth Mandala and in III.34, we have the expression āryam
\nvarṇ<\/span>am.<\/i> We
\nmust remember that the Dasyus have been identified with the Darkness; therefore the Aryans must be connected with the Light and we actually find that the
\nlight of the Sun is called in the Veda the Aryan Light in contradistinction
\nevidently to the Dasa Darkness. Vasishtha also speaks of the three Aryan
\npeoples who are jyotragrāḥ<\/span>,<\/i> led by the light, having the light in their front
\n(VII.33.7). The Aryan-Dasyu question can only be adequately treated by an
\nexhaustive discussion in which all the relevant passages are scrutinised and
\nthe difficulties faced, but for my present purpose this is a sufficient
\nstarting-point. We must remember also that we have in the Veda the expressions
\nṛtam jyotiḥ<\/span>,
\nhiraṇ<\/span>yam jyotiḥ<\/span>, <\/i>the true light, the
\ngolden light, which give us an additional clue. Now these three epithets of the
\nsolar light, ārya, ṛ<\/span>ta,
\nhiraṇ<\/span>ya <\/i>are,
\nI suggest, mutually illuminative and almost equivalent. The Sun is the Lord of
\nTruth, therefore its light is the ṛ<\/span>tam jyotiḥ<\/span>;<\/i> this light of truth is that which the Aryan, god or mortal, possesses, and
\nwhich constitutes his Aryahood; again the epithet golden is constantly applied
\nto the Sun and gold is in Veda probably the symbol of the substance of the
\ntruth, for its substance is the light which is the golden wealth found in Surya
\nand in the waters of Swar, apsu sūrye, \u2014<\/i> therefore we have the
\nepithet hiraṇ<\/span>yam
\njyotiḥ<\/span>.<\/i> This
\ngolden or shining light is the hue, varṇ<\/span>a, <\/i>of the truth; it is also the
\nhue of the thoughts full of that illumination won by the Aryan, the cows who
\nare bright in colour, śukra, śveta,<\/i> the colour of Light; while
\nthe Dasyu, being a power of darkness, is black in hue. I suggest that the
\nbrightness of the light of the truth, jyotiḥ <\/span>āryam<\/i> (X.43.4), is the Arya
\nvarṇ<\/span>a,<\/i>
\nthe\n<\/p>\n

\nPage \u2013 217<\/font><\/p>\n

\n

hue of these Aryans who are jyotiragrāḥ<\/span>;<\/i> the darkness of the night of
\nthe ignorance is the hue of the Panis, the Dāsa varṇ<\/span>a. <\/i>In this way varṇ<\/span>a<\/i> would come to mean
\nalmost the nature or else all those of that particular nature, the colour being
\nthe symbol of the nature; and that this idea was a current notion among the
\nancient Aryans seems to me to be shown by the later use of different colours to
\ndistinguish the four castes, white, red, yellow and black. <\/p>\n

The passage in V.34, runs as follows. <\/b> "He (Indra) desires not to
\nascend by the five and by the ten; he cleaves not to him who gives not the Soma
\neven though he grow and increase; he overcomes him or else he slays in his
\nimpetuous movement; he gives to the god-seeker for his enjoyment the pen full
\nof the Cows. Cleaver (of the foe) in the battle-shock, firm holder of the
\ndiscus (or the wheel), averse from him who gives not the Soma but increaser
\nof the Soma-giver, terrible is Indra and the tamer of all; <\/p>\n

Aryan, he brings into utter subjection the Dasa. He comes driving this
\nenjoyment of the Pani, robbing him of it, and he apportions entirely to the
\ngiver for his enjoyment the wealth rich in hero-powers (lit. in men, sūnaram
\nvasu, vīraḥ<\/span><\/i>
\nand nṛ<\/span><\/i>
\nbeing often used synonymously); that man who makes wroth the strength of Indra
\nis held back manifoldly in a difficult journeying, (durge<\/i>\u00b9 cana dhriyate ā puru).<\/i><\/span>
\nWhen Maghavan has known in the shining cows the Two who are rich in wealth and
\nhave all forces, he growing in knowledge makes a third his helper and rushing
\nimpetuously looses upward the multitude of the cows (gavyam)<\/i> by the help
\nof his fighters." And the last Rik of the Sukta speaks of the Aryan (god
\nor man) arriving at the highest knowledge-vision (upamām ketum aryaḥ<\/span>),<\/i> the waters in their
\nmeeting nourishing him and his housing a strong and brilliant force of battle kṣ<\/span>atram amavat tveṣ<\/span>am<\/i> (Riks 5-9). <\/p>\n

From what we already know of these symbols we can easily grasp the inner
\nsense of the hymn. Indra, the Divine Mind-Power, takes their secret wealth from
\nthe powers of the Ignorance with whom he refuses to ally himself even when they
\nare rich and <\/p>\n

 <\/p>\n

\u00b9The Rishis pray always to the gods to make
\ntheir path to the highest bliss easy of going and thornless, suga; durga<\/i>
\nis the opposite of the easy going, it is the path beset by manifold (puru)<\/i>
\ndangers and sufferings and difficulties. <\/font> <\/p>\n

\nPage \u2013 218<\/font><\/p>\n

\n

prosper; he gives the imprisoned herds of the illumined Dawn to the man of
\nthe sacrifice who desires the godheads. He is himself the Aryan who brings
\nthe life of the ignorance into complete subjection to the higher life so that
\nit yields up to it all the wealth it holds. The use of the words ārya<\/i>
\nand arya<\/i> to signify the gods, not only in this but in other passages,
\ntends to show in itself that the opposition of Arya and Dasyu is not at all a
\nnational or tribal or merely human distinction, but has a deeper significance.
\nThe fighters are certainly the seven Angirasas; for they and not the Maruts, which
\nis Sayana’s interpretation of satvabhiḥ<\/span>,<\/i> are Indra’s helpers in the
\nrelease of the Cows. But the three persons whom Indra finds or comes to know by
\nentering among the bright cows, by possessing the trooping illuminations of the
\nThought, are more difficult to fix. In all probability it is these three by
\nwhom the seven rays of the Angirasa-knowledge are raised to ten so that they
\npass successfully through the ten months and release the sun and the cows; for
\nit is after finding or knowing the two and getting help of the third that Indra
\nreleases the cows of the Panis. They may also be connected with the symbolism
\nof the three Aryan peoples led by the light and the three luminous worlds of
\nSwar; for the attainment of the supreme knowledge-vision, upamā ketuḥ<\/span>,<\/i> is the final result of
\ntheir action and this supreme knowledge is that which has the vision of Swar
\nand stands in its three luminous worlds, rocanāni,<\/i> as we find in
\nIII. 2.14, svardṛś<\/span>am
\nketum divo rocanasthām uṣ<\/span>arbudham,<\/i> "the knowledge-vision that sees Swar, that
\nstands in the shining worlds, that awakes in the dawn". <\/p>\n

In III. 34, Vishwamitra gives us the expression ārya varṇ<\/span>a <\/i>and at the same time
\nthe key to its psychological significance. Three verses of the hymn (8-10) run
\nas follows: "(They hymn) the supremely desirable, the ever overcoming, the
\ngiver of strength who wins possession of Swar and the divine waters; the
\nthinkers have joy in the wake of Indra who takes possession of the earth and
\nthe heaven. Indra wins possession of the Steeds, wins the Sun, wins the Cow of
\nthe many enjoyments; he wins the golden enjoyment, having slain the Dasyus he
\nfosters (or protects) the Aryan varṇ<\/span>a;<\/i> Indra wins the herbs and the days, the trees and the
\nmid-world; he pierces Vala and impels forward <\/p>\n

\nPage \u2013 219<\/font><\/p>\n

\n

the speaker of the words; so he becomes the tamer of those who set against
\nhim their will in works, (abhikratūnām).<\/i>"<\/span>We have here the symbolic
\nelements of all the wealth won by Indra for the Aryan, and it includes the Sun,
\nthe days; the earth, the heavens, the middle world, the horses, the growths of
\nearth, herbs and trees (vanaspatīn<\/i> in the double sense, lords of
\nthe forest and lords of enjoyment); and we have as against Vala and his Dasyus
\nthe Aryan varṇ<\/span>a.<\/i>\n<\/p>\n

But in the verses that precede (4-6) we have already the word varṇ<\/span>a<\/i> as the hue of the Aryan
\nthoughts, the thoughts that are true and full of light. "Indra,
\nSwar-conquering, bringing to birth the days assailed and conquered by the
\ndesires (the Angirasas) these armies (of the Dasyus); he made to shine for man
\nthe knowledge-vision of the days (ketum ahnām),<\/i> he found the Light
\nfor the vast enjoyment;… he made conscious in knowledge these thoughts for
\nhis adorer, he carried forward (beyond the obstruction of the Dasyus) this
\nbright varṇ<\/span>a<\/i>
\nof these (thoughts), acetayad dhiya imā jaritre, pra imam varṇ<\/span>am atiracchukram
\nāsām.<\/i> They set in action (or, praise) many great and perfect
\nworks of the great Indra; by his strength he crushes, in his overwhelming
\nenergy, by his workings of knowledge (māyābhiḥ<\/span>) <\/i>the crooked
\nDasyus." <\/p>\n

We find here the Vedic phrase ketum ahnām,<\/i> the knowledge-vision
\nof the days, by which is meant the light of the Sun of Truth that leads to the
\nvast beatitude; for the "days" are those produced through Indra’s
\nconquest of Swar for man following as we know upon his destruction of the Pani
\narmies with the help of the Angirasas and the ascent of the Sun and the shining
\nCows. It is for man and as powers of man that all this is done by the gods, not
\non their own account since they possess already; \u2014 for him that as the nṛ<\/span>,<\/i> the divine Man or Purusha, Indra holds many strengths of
\nthat manhood, nṛ<\/span>vad\u2026
\nnaryā purūṇ<\/span>i;<\/i>
\nhim he awakes to the knowledge of these thoughts which are symbolised as the
\nshining Cows released from the Panis; and the shining hue of these thoughts śukram
\nvarṇ<\/span>am
\nāśām,<\/i> is evidently the same as that śukra<\/i> or śveta<\/i>
\nAryan hue which is mentioned in verse 9. Indra carries forward or increases the
\n"colour" of these thoughts beyond the opposition of the Panis, pra
\nvarṇ<\/span>am
\natiracchukram;<\/i><\/p>\n

\nPage \u2013 220<\/font><\/p>\n

\n

in doing so he slays the Dasyus and protects or fosters and increases the
\nAryan "colour", hatvī dasyūn pra āryam varṇ<\/span>am āvat.<\/i> Moreover
\nthese Dasyus are the crooked ones, vṛ<\/span>jinan, <\/i>and are conquered by Indra’s works or forms of
\nknowledge, his "māyā<\/i>"s
\nby which, as we are elsewhere told, he overcomes the opposing "māyā<\/i>"s<\/i><\/span>
\nof the Dasyus, Vritra or Vala. The straight and the crooked are constantly
\nsynonymous in Veda with the truth and the falsehood. Therefore it is clear that
\nthese Pani Dasyus are crooked powers of the falsehood and ignorance who set
\ntheir false knowledge, their false strength, will and works against the true
\nknowledge, the true strength, will and works of the gods and the Aryans. The
\ntriumph of the Light is the triumph of the divine knowledge of the Truth
\nagainst the darkness of this false or demoniac knowledge; that victory is the
\nascent of the Sun, the birth of the Days, the advent of the Dawn, the release
\nof the herds of the shining Rays and their mounting to the world of Light. <\/p>\n

That the cows are the thoughts of the Truth we are told clearly enough in
\nIX. Ill, a hymn to Soma. "By
\nthis brilliant light he, purifying himself, breaks through all hostile powers
\nby his self-yoked horses, as if by the self-yoked horses of the Sun. He shines,
\na stream of the outpressed Soma, purifying himself, luminous, the brilliant
\nOne, when he encompasses all forms (of things) with the speakers of the Rik,
\nwith the seven-mouthed speakers of the Rik (the Angirasa powers). Thou, O Soma
\nfindest that wealth of the Panis; thou by the Mothers (the cows of the Panis,
\nfrequently so designed in other hymns) makest thyself bright in thy own home
\n(Swar), by the thoughts of the Truth in thy home, sam mātṛ<\/span>bhiḥ <\/span>marjayasi sva ā dame ṛ<\/span>tasya dhītibhir dame.<\/i>
\nAs if the Sama (equal fulfilment, samāne ūrve,<\/i> in the level
\nwideness) of the higher world (parāvataḥ<\/span>),<\/i> is that (Swar) where the
\nthoughts (of the Truth) take their delight. By those shining ones of the triple
\nworld (or triple elemental nature) he holds the wide manifestation (of
\nknowledge), shining he holds the wide manifestation." We see that these
\ncows of the Panis by whom Soma becomes clear and bright in his own home, the
\nhome of Agni and the other gods, which we know to be the vast Truth of Swar, ṛ<\/span>tam bṛ<\/span>hat,<\/i> these shining cows who have
\nin them the triple <\/p>\n

\nPage \u2013 221<\/font><\/p>\n

\n

nature of the supreme world, tridhātubhir aruṣ<\/span>ibhīḥ<\/span>,<\/i> and by whom Soma holds the
\nbirth or wide manifestation of that Truth\u00b9, are the thoughts which realise the
\nTruth. This Swar with its three shining worlds in whose wideness there is the
\nequal fulfilment of the tridhātu,<\/i> a phrase often used for the
\nsupreme triple principle forming the triune highest world, tisraḥ <\/span>parāvataḥ<\/span>,<\/i> is elsewhere described
\nas the wide and fear-free pasture in which the Cows range at will and take
\ntheir delight (raṇ<\/span>anti)<\/i>
\nand here too it is that region where the thoughts of the Truth take their
\ndelight, yatra raṇ<\/span>anti
\ndhītayaḥ<\/span>.<\/i>
\nAnd it is said in the next verse that the divine chariot of Soma follows,
\ngetting knowledge, the supreme direction and labours forward, having vision, by
\nthe rays, pūrvām ami pradiśam yāti cekitat, sam
\nraśmibhir yatate darśato ratho daivyo darśato rathaḥ<\/span>.<\/i> This supreme direction is
\nevidently that of the divine or vast Truth; these rays are evidently the rays
\nof the Dawn or Sun of Truth; they are the cows concealed by the Panis, the
\nillumined thoughts, dhiyaḥ<\/span>,<\/i> of the bright hue, ṛ<\/span>tasya dhītayaḥ<\/span>.<\/i> <\/p>\n

All the internal evidence of the Veda wherever this image of the Panis, the
\nCows, the Angirasas occurs establishes invariably the same conclusion. The
\nPanis are the withholders of the thoughts of the Truth, dwellers in the
\ndarkness without knowledge (tamaḥ <\/span>avayunam)<\/i> which Indra and the Angirasas by the Word, by
\nthe Sun replace with Light to manifest in its stead the wideness of the Truth.
\nIt is not with physical weapons but with words that Indra fights the Panis
\n(VI.39.2), paṇī<\/span>n
\nvacobhir abhi yodhad indraḥ<\/span>.<\/i>
\nIt will be enough to translate without comment the hymn in which this phrase
\noccurs so as to show finally the nature of this symbolism. "Of this divine
\nand rapturous seer (Soma), bearer of the sacrifice, this honeyed speaker with
\nthe illumined thought, O god, join to us, to the speaker of the word the
\nimpulsions that are led by the cows of light (iṣ<\/span>o goagrāḥ<\/span>), <\/i>He it was who desired the
\nshining ones (the cows, usrāḥ<\/span>)<\/i> all about the hill, truth-yoked, yoking his car with the
\nthoughts of the Truth, ṛ<\/span>tadhītibhir
\nṛ<\/span>tayug
\nyujānaḥ<\/span>;<\/i>
\n(then) Indra broke the un<\/p>\n

 <\/p>\n

\n\u00b9<\/font>Vayah.<\/font><\/i><\/span> cf. VI.21.2,3, where it is said that Indra who has
\nthe knowledge and who upholds our words and is by the words increased in the
\nsacrifice, <\/font> indram yo vidāno girvāhasam gīrbhir yaj\u00f1avr<\/font>̣<\/font><\/span>ddham,<\/font><\/i> forms
\nby the Sun into that which has manifestation of knowledge the darkness which
\nhad extended itself and in which there was no knowledge, sa it tamo<\/i><\/font>‘<\/font> vayunam tatanvat sūryen<\/font><\/i><\/span>̣<\/font><\/span>a vayunavac cakāra.<\/font><\/i>
\n<\/font> <\/p>\n

\nPage \u2013 222<\/font><\/p>\n

\n

broken lull-level of Vala, by the words he fought against the Panis. He it
\nwas (Soma) who as the Moon-Power (Indu) day and night and through the years
\nmade the lightless nights to shine out, and they held the vision of the days;
\nhe created the dawns pure in their birth. He it was becoming luminous who made
\nfull of light the lightless ones; he made the many (dawns) shine by the Truth,
\nhe went with horses yoked by the Truth, with the wheel that finds Swar,
\nsatisfying (with the wealth) the doer of works (VI.39.1-4)." It is always
\nthe thought, the Truth, the word that is associated with the Cows of the Panis;
\nby the words of Indra, the Divine Mind-Power, those who withhold the cows are
\nconquered; that which was dark becomes light; the chariot drawn by the horses
\nyoked by the Truth finds (by knowledge, svarvidā nābhinā)<\/i>
\nthe luminous vastnesses of being and consciousness and delight now concealed
\nfrom our vision. "By the brahma <\/i>Indra pierces Vala, conceals the
\ndarkness, makes Swar visible (11.24.3)", ud gā ājad abhinad
\nbrahmaṇ<\/span>a valam
\nagūhat tamo vyacakṣ<\/span>ayat
\nsvaḥ<\/span>.<\/i> <\/p>\n

The whole Rig-veda is a triumph-chant of the powers of Light, and their
\nascent by the force and vision of the Truth to its possession in its source and
\nseat where it is free from the attack of the falsehood. "By Truth the cows
\n(illumined thoughts) enter into the Truth; labouring towards the Truth the
\nTruth one conquers; the aggressive force of the Truth seeks the cows of Light
\nand goes breaking through (the enemy); for Truth the two wide ones (Heaven and
\nEarth) become multitudinous and deep, for Truth the two supreme Mothers give
\ntheir yield", ṛ<\/span>tenagāva ṛ<\/span>tam
\nā viveśuh;̣<\/span>
\nṛ<\/span>tam yemāna
\nṛ<\/span>tam id vanoti,
\nṛ<\/span>tasya śuṣ<\/span>masturayā u gavyuḥ<\/span>; ṛ<\/span>tāya pṛ<\/span>thvī bahule gabhīre, ṛ<\/span>tāya dhenū parame
\nduhāte<\/i> (IV.23.9,10). <\/p>\n<\/div>\n

\nPage \u2013 223<\/font><\/p>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

CHAPTER XXI The Sons of Darkness   WE HAVE seen, not once but repeatedly, that it is impossible to read into the story of the…<\/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-837","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\/837","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=837"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/837\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=837"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=837"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=837"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}