{"id":852,"date":"2013-07-13T01:30:49","date_gmt":"2013-07-13T01:30:49","guid":{"rendered":"http:\/\/localhost\/?p=852"},"modified":"2013-07-13T01:30:49","modified_gmt":"2013-07-13T01:30:49","slug":"38-soma-lord-of-delight-and-immortality-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\/38-soma-lord-of-delight-and-immortality-vol-10-the-secret-of-the-veda-volume-10","title":{"rendered":"-38_Soma Lord of Delight and Immortality.htm"},"content":{"rendered":"\n\n
\n

\n
\nXIII <\/font><\/p>\n

<\/b> <\/p>\n

\nSOMA, LORD OF DELIGHT AND IMMORTALITY <\/font>
\n<\/b><\/p>\n

 <\/p>\n

\nRig-veda IX.83<\/font>
\n<\/font><\/b><\/p>\n

\n <\/p>\n

\n <\/p>\n

    \n
  1. \n

    \n\tWide spread out for thee is the sieve of thy purifying,
    \n\tO
    \nMaster of the soul; becoming in the creature thou pervadest
    \nhis members all through. He tastes not that delight who is
    \nunripe and whose body has not suffered in the heat of the
    \nfire; they alone are able to bear that and enjoy it who have
    \nbeen prepared by the flame.<\/font> <\/font><\/li>\n<\/ol>\n

    \n <\/p>\n

      \n
    1. \n

      \n\tThe strainer through which the heat of him is purified is
      \nspread 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.<\/font> <\/font><\/li>\n<\/ol>\n

      \n <\/p>\n

        \n
      1. \n

        \n\tThis is the supreme dappled Bull that makes the Dawns to
        \nshine out, the Male that bears the worlds of the becoming
        \nand seeks the plenitude; the Fathers who had the forming
        \nknowledge made a form of him by that power of knowledge
        \nwhich is his; strong in vision they set him within as a child
        \nto be born.<\/font> <\/font><\/li>\n<\/ol>\n

        \n <\/p>\n

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        \n
          \n
        1. \n

          \n\tAs the Gandharva he guards his true
          \n\tseat; as the supreme and wonderful One he keeps the births of the gods; Lord
          \n\tof the inner setting, by the inner setting he seizes the enemy. Those who
          \n\tare utterly perfected in works taste the enjoyment of his honey-sweetness.<\/font>
          \n\t<\/font><\/li>\n<\/ol>\n

          \n <\/p>\n

            \n
          1. \n

            \n\tO Thou in whom is the food, thou art that divine food, thou
            \nart the vast, the divine home; wearing heaven as a robe thou encompassest the march of the sacrifice. King with the sieve
            \nof thy purifying for thy chariot thou ascendest to the plenitude ; with thy thousand burning brilliances thou conquerest
            \nthe vast knowledge.<\/font> <\/font><\/li>\n<\/ol>\n

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            \n

            \nCOMMENTARY<\/b><\/font>
            \n<\/font><\/p>\n

            <\/b><\/p>\n

             <\/p>\n

            \nIt is a marked, an essential feature of the Vedic hymns that,
            \nalthough the Vedic cult was not monotheistic in the modern
            \nsense of the word, yet they continually recognise, sometimes
            \nquite openly and simply, sometimes in a complex and difficult
            \nfashion, always as an underlying thought, that the many
            \ngodheads whom they invoke are really one Godhead, \u2014 One
            \nwith many names, revealed in many aspects, approaching man
            \nin the mask of many divine personalities. Western scholars,
            \npuzzled by this religious attitude which presents no difficulty
            \nwhatever to the Indian mind, have invented, in order to explain
            \nit, a theory of Vedic henotheism. The Rishis, they thought, were
            \npolytheists, but to each God at the time of worshipping him
            \nthey gave pre-eminence and even regarded him as in a way the
            \nsole deity. This invention of henotheism is the attempt of an
            \nalien mentality to understand and account for the Indian idea
            \nof one Divine Existence who manifests Himself in many names
            \nand forms, each of which is for the worshipper of that name
            \nand form the one and supreme Deity. That idea of the Divine,
            \nfundamental to the Puranic religions, was already possessed by
            \nour Vedic forefathers.<\/font> <\/font><\/p>\n

            \nThe Veda already contains in the seed the Vedantic conception of the Brahman. It recognises an Unknowable, a timeless
            \nExistence, the Supreme which is neither today nor tomorrow,
            \nmoving in the movement of the Gods, but itself vanishing from
            \nthe attempt of the mind to seize it (1.170.1). It is spoken of
            \nin the neuter as That and often identified with the Immortality,
            \nthe supreme triple Principle, the vast Bliss to which the human
            \nbeing aspires. The Brahman is the Unmoving, the Oneness of the
            \nGods. "The Unmoving is born as the Vast in the seat of the
            \nCow (Aditi),… the vast, the mightiness of the Gods, the One"
            \n(III.55.1). "It is the one Existent to whom the seers give different
            \nnames, Indra, Matarishwan, Agni" (1.164.46).<\/font>
            \n<\/font><\/p>\n

            \nThis Brahman, the one Existence, thus spoken of impersonally in the neuter, is also conceived as the Deva, the supreme
            \nGodhead, the Father of things who appears here as the Son in the<\/font>
            \n<\/font><\/p>\n

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            \n

            \nhuman soul. He is the Blissful One to whom the movement of
            \nthe Gods ascends, manifest as at once the Male and the Female,
            \nvṛṣan, dhenu.<\/i> Each of the Gods is a manifestation, an aspect, a
            \npersonality of the one Deva. He can be realised through any of
            \nhis names and aspects, through Indra, through Agni, through
            \nSoma; for each of them being in himself all the Deva and only
            \nin his front or aspect to us different from the others contains all
            \nthe gods in himself.<\/font> <\/font><\/p>\n

            \nThus Agni is hymned as the supreme and universal Deva.
            \n"Thou O Agni, art Varuna when thou art born, thou becomest
            \nMitra when thou art perfectly kindled; in thee are all the Gods,
            \nO Son of Force, thou art Indra to the mortal who gives the sacrifice. Thou becomest Aryaman when thou bearest the secret
            \nname of the Virgins. They make thee to shine with the radiances
            \n(the cows, gobhiḥ)<\/i> as Mitra well-established when thou makest of one
            \nmind the Lord of the house and his consort. For the glory of thee, O Rudra, the Maruts brighten by their pressure that which
            \nis the brilliant and varied birth of thee. That which is the highest
            \nseat of Vishnu, by that thou protectest the secret Name of the
            \nradiances (the cows, gonām).<\/i> By thy glory, O Deva, the gods attain to
            \nright vision and holding in themselves all the multiplicity (of the vast manifestation) taste Immortality. Men set
            \nAgni in them as the priest of the sacrifice when desiring (the
            \nImmortality) they distribute (to the Gods) the self-expression of
            \nthe being…. Do thou in thy knowledge extricate the Father and
            \ndrive away (sin and darkness), he who is borne in us as thy Son,
            \nO Child of Force" (V.3). Indra is similarly hymned by Vamadeva
            \nand in this eighty-third Sukta of the ninth Mandala, as in several
            \nothers, Soma too emerges from his special functions as the supreme Deity.<\/font> <\/font><\/p>\n

            \nSoma is the Lord of the wine of delight, the wine of immortality. Like Agni he is found in the plants, the growths
            \nof 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
            \nthe pressing-stone (adri, grāvan)<\/i> which has a close symbolic connection with the thunderbolt, the formed electric force of Indra
            \nalso called adri.<\/i> The Vedic hymns speak of the luminous thunders of this stone as they speak of the light and sound of Indra’s<\/font>
            \n<\/font><\/p>\n

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            \n− 342<\/font><\/p>\n

            \n

            \nweapon. Once pressed out as the delight of existence Soma has
            \nto be purified through a strainer (pavitra)<\/i> and through the
            \nstrainer he streams in his purity into the wine bowl (camū)<\/i> in
            \nwhich he is brought to the sacrifice, or he is kept in jars (kalaśa)
            \n<\/i>for Indra’s drinking. Or, sometimes, the symbol of the bowl or
            \nthe jar is neglected and Soma is simply described as flowing in a
            \nriver of delight to the seat of the Gods, to the home of Immortality. That these things are symbols is very clear in most of the
            \nhymns of the ninth Mandala which are all devoted to the God
            \nSoma. Here, for instance, the physical system of the human
            \nbeing is imaged as the jar of the Soma-wine and the strainer
            \nthrough which it is purified is said to be spread out in the seat of
            \nHeaven, divaspade.<\/i><\/font> <\/font><\/p>\n

            \nThe hymn begins with an imagery which closely follows
            \nthe physical facts of the purifying of the wine and its pouring
            \ninto the jar. The strainer or purifying instrument spread out
            \nin the seat of Heaven seems to be the mind enlightened by know-
            \nledge (cetas);<\/i> the human system is the jar. Pavitram te vitatam
            \nbrahmaṇaspate,<\/i> the strainer is spread wide for thee, O Master
            \nof the soul; prabhur gātrāṇi paryeṣi viśvataḥ,<\/i> becoming manifest thou pervadest or goest about the limbs everywhere. Soma
            \nis addressed here as Brahmanaspati, a word sometimes applied
            \nto other gods, but usually reserved for Brihaspati, Master of the
            \ncreative Word. Brahman<\/i> in the Veda is the soul or soul-consciousness emerging from the secret heart of things, but more
            \noften the thought, inspired, creative, full of the secret truth,
            \nwhich emerges from that consciousness and becomes thought of
            \nthe mind, manma.<\/i> Here, however, it seems to mean the soul
            \nitself. Soma, Lord of the Ananda, is the true creator who possesses the soul and brings out of it a divine creation. For him
            \nthe mind and heart, enlightened, have been formed into a purifying instrument;
            \nfreed from all narrowness and duality the consciousness in it has been extended widely to receive the full flow
            \nof the sense-life and mind-life and turn it into pure delight of the
            \ntrue existence, the divine, the immortal Ananda.<\/font>
            \n<\/font><\/p>\n

            \nSo received, sifted, strained, the Soma-wine of life turned into Ananda comes pouring into all the members of the human system as into a wine-jar and flows through all of them completely<\/font>
            \n<\/font><\/p>\n

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            \n

            \nin their every part. As the body of a man becomes full of the
            \ntouch and exultation of strong wine, so all the physical system
            \nbecomes full of the touch and exultation of this divine Ananda.
            \nThe words prabhu<\/i> and vibhu<\/i> in the Veda are used not in the later
            \nsense, "lord", but in a fixed psychological significance like pracetas<\/i> and vicetas<\/i> or like praj\u00f1āna<\/i> and
            \nvij\u00f1āna<\/i> in the later language. "Vibhu" means becoming, or coming into
            \nexistence pervasively, "Prabhu" becoming, coming into existence in front of
            \nthe consciousness, at a particular point as a particular object or experience.
            \nSoma comes out like the wine dropping from the strainer and then pervading the
            \njar; it emerges into the consciousness concentrated at some particular point, prabhu,<\/i> or as
            \nsome particular experience and then pervades the whole being
            \nas Ananda, vibhu.<\/i><\/font> <\/font><\/p>\n

            \nBut it is not every human system that can hold, sustain and
            \nenjoy the potent and often violent ecstasy of that divine delight.
            \nAtaptatanūr na tad āmo aṣnute,<\/i> he who is raw and his body not
            \nheated does not taste or enjoy that; śṛtāsa id vahantas tat samāśata,<\/i> only those who have been baked in the fire bear and entirely
            \nenjoy that. The wine of the divine Life poured into the system
            \nis a strong, overflooding and violent ecstasy; it cannot be held
            \nin 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
            \nthe Soma-wine; it breaks and spills the precious liquid. So the
            \nphysical 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
            \nSoma; otherwise his conscious being will not be able to hold it;<\/font>
            \n<\/font>it will spill and lose it as soon as or even before it is tasted or it
            \nwill break down mentally and physically under the touch.<\/font>
            \n<\/font><\/p>\n

            \nThis strong and fiery wine has to be purified and the strainer
            \nfor its purifying has been spread out wide to receive it in the
            \nseat of heaven, tapoṣpavitram vitatam divaspade,<\/i> its threads or
            \nfibres are all of pure light and stand out like rays, śocanto asya
            \ntantavo vyasthiran.<\/i> Through these fibres the wine has to come
            \nstreaming. The image evidently, refers to the purified mental and
            \nemotional consciousness, the conscious heart, cetas,<\/i> whose<\/font>
            \n<\/font><\/p>\n

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            \n

            \nthoughts and emotions are the threads or fibres. Dyau
            \nor Heaven is the pure mental principle not subjected to the reactions of the
            \nnerves and the body. In the seat of Heaven, \u2014 the pure mental being as
            \ndistinguished from the vital and physical conscious- ness, \u2014 the thoughts and
            \nemotions become pure rays of true perception and happy psychical vibration
            \ninstead of the troubled and obscured mental, emotional and sensational reactions
            \nthat we now possess. Instead of being contracted and quivering things defending
            \nthemselves from pain and excess of the shocks of experience they stand out free,
            \nstrong and bright, happily extended to receive and turn into divine ecstasy all
            \npossible contacts of universal existence. Therefore it is divaspade,
            \n<\/i>in the seat of Heaven, that the Soma-strainer is spread out to
            \nreceive the Soma.<\/font> <\/font><\/p>\n

            \nThus 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,
            \navantyasya pavītāram āśavaḥ. So<\/i> increasing him in all delight of
            \nhis mental, emotional, sensational and physical being they rise
            \nwith him through the purified and blissful heart to the highest
            \nlevel or surface of heaven, that is, to the luminous world of Swar
            \nwhere the mind capable of intuition, inspiration, revelation is
            \nbathed in the splendours of the Truth (ṛtam),<\/i> liberated into the
            \ninfinity of the Vast (bṛhat). Divaspṛṣtham adhi tiṣṭhanti cetasā.<\/i><\/font>
            \n<\/font><\/p>\n

            \nSo 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
            \nPerson and at once Soma appears as the supreme Personality,
            \nthe high and universal Deva. Arūrucad uṣasaḥ. pṛśnir agriyaḥ,
            \n<\/i>the supreme dappled One, he makes the dawns to shine: ukṣā
            \nbibharti bhuvanāni vājayuḥ,<\/i> he, the Bull, bears the worlds,
            \nseeking the plenitude. The word pṛśniḥ,<\/i> dappled, is used both of
            \nthe Bull, the supreme Male, and of the Cow, the female Energy;<\/font>
            \n<\/font>like all words of colour, śveta, śukra, hari, harit, kṛṣṇa, hiraṇyaya,
            \n<\/i>in the Veda it is symbolic; colour, varṇa,<\/i> has always denoted
            \nquality, temperament, etc., in the language of the Mystics. The<\/font>
            \n<\/font><\/p>\n

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            \n

            \ndappled Bull is the Deva in the variety of his manifestation,
            \nmany-hued. Soma is that first supreme dappled Bull, generator
            \nof the world of the becoming, for from the Ananda, from the
            \nall-blissful One they all proceed; delight is the parent of the
            \nvariety of existences. He is the Bull, ukṣan,<\/i> a word which like
            \nits synonym vṛṣan,<\/i> means diffusing, generating, impregnating,
            \nthe father of abundance, the Bull, the Male; it is he who fertilises
            \nForce of consciousness. Nature, the Cow, and produces and
            \nbears in his stream of abundance the worlds. He makes the
            \nDawns shine out, \u2014 the dawns of illumination, mothers of the
            \nradiant herds of the Sun; and he seeks the plenitude, that is to
            \nsay the fullness of being, force, consciousness, the plenty of the
            \ngodhead which is the condition of the divine delight. In other
            \nwords 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
            \nto Immortality.<\/font> <\/font><\/p>\n

            \nThe fathers who discovered the Truth, received his creative
            \nknowledge, his Maya, and by that ideal and ideative consciousness of the supreme Divinity they formed an image of Him in
            \nman, 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
            \nthe envelope of the human consciousness. Māyāvino mamire
            \nasya māyayā, nṛcakṣasaḥ pitaro garbham ā dadhuḥ.<\/i> The fathers
            \nare the ancient Rishis who discovered the Way of the Vedic mystics and are
            \nsupposed to be still spiritually present presiding over the destinies of the
            \nrace and, like the gods, working in man for his attainment to Immortality. They
            \nare the sages who received the strong divine vision, nṛcakṣasaḥ,<\/i> the Truth-vision by
            \nwhich they were able to find the Cows hidden by the Panis and
            \nto pass beyond the bounds of the rodasī,<\/i> the mental and physical
            \nconsciousness, to the Superconscient, the Vast Truth and the
            \nBliss (1.36.7; IV.l.13-18; IV.2.15-18 etc.).<\/font>
            \n<\/font><\/p>\n

            \nSoma is the Gandharva, the Lord of the hosts of delight,
            \nand guards the true seat of the Deva, the level or plane of the
            \nAnanda; gandharva itthā padam asya rakṣati.<\/i> <\/b> He is the Supreme, standing out from all other beings and over them, other
            \nthan they and wonderful, adbhutaḥ,<\/i> and as the supreme and transcendent, present in the worlds but exceeding them, he protects<\/font>
            \n<\/font><\/p>\n

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            \n

            \nin those worlds the births of the gods, pāti
            \ndevānām jamming
            \nadbhutaḥ.<\/i> The "births of the gods" is a common phrase in the
            \nVeda by which is meant the manifestation of the divine principles
            \nin the cosmos and especially the formation of the godhead in its
            \nmanifold forms in the human being. In the last verse the Reship
            \nspoke of the Deva as the divine child preparing for birth, involved
            \nin the world, in the human consciousness. Here he speaks of
            \nHim as the transcendent guarding the world of the Ananda
            \nformed in man and the forms of the godhead born in him by the
            \ndivine knowledge against the attacks of the enemies, the powers
            \nof division, the powers of undelight (dviṣaḥ, arātīḥ),<\/i> against the
            \nundivine hosts with their formations of a dark and false creative
            \nknowledge, Avidya, illusion, (adevīr māyāḥ).<\/i><\/font>
            \n<\/font><\/p>\n

            \nFor he seizes these invading enemies in the net of the inner
            \nconsciousness; he is the master of a profounder and truer
            \nsetting of world-truth and world-experience than that which is
            \nformed by the senses and the superficial mind. It is by this inner
            \nsetting that he seizes the powers of falsehood, obscurity and
            \ndivision and subjects them to the law of truth, light and unity;<\/font>
            \n<\/font>gṛbhṇāti ripum nidhayā nidhāpatiḥ.<\/i> Men therefore protected by
            \nthe lord of the Ananda governing this inner nature are able to
            \naccord their thoughts and actions with the inner truth and light
            \nand are no longer made to stumble by the forces of the outer
            \ncrookedness; they walk straight, they become entirely perfect
            \nin their works and by this truth of inner working and outer
            \naction are able to taste the entire sweetness of existence, the
            \nhoney, the delight that is the food of the soul. Sukṛttamā  madhuno bhakṣam
            \nāśata.<\/i><\/font> <\/font><\/p>\n

            \nSoma manifests here as the offering, the divine food, the
            \nwine of delight and immortality, haviḥ,<\/i> and as the Deva, lord of
            \nthat divine offering (haviṣmaḥ),<\/i> above as the vast and divine seat,
            \nthe superconscient bliss and truth, bṛhat,<\/i> from which the wine
            \ndescends to us. As the wine of delight he flows about and enters
            \ninto this great march of the sacrifice which is the progress of man
            \nfrom the physical to the superconscient. He enters into it and encompasses it wearing the cloud of the heavenly ether, nabhas,
            \n<\/i>the mental principle, as his robe and veil. Havir haviṣmo mahi
            \nsadma daivyam, nabho vasānaḥ. pan yāsi adhvaram.<\/i> The divine<\/font>
            \n<\/font><\/p>\n

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            \n

            \ndelight comes to us wearing the luminous-cloudy veil of the
            \nforms of mental experience.<\/font> <\/font><\/p>\n

            \nIn that march or sacrificial ascent the all-blissful Deva
            \nbecomes the King of all our activities, master of our divinised
            \nnature and its energies and with the enlightened conscious heart
            \nas his chariot ascends into the plenitude of the infinite and immortal state. Like a Sun or a fire, as Surya, as Agni, engirt with
            \na thousand blazing energies he conquers the vast regions of the
            \ninspired truth, the superconscient knowledge; rājā pavitraratho vājam āruhaḥ, sahasrabhṛṣṭir jayasi
            \nśravo bṛhat.<\/i> The image is
            \nthat of a victorious king, sunlike in force and glory, conquering
            \na wide territory. It is the immortality that he wins for man in
            \nthe vast Truth-Consciousness, śravas,<\/i> upon which is founded the
            \nimmortal state. It is his own true seat, itthā padam asya,<\/i> that
            \nthe God concealed in man conquers ascending out of the darkness and the twilight through the glories of the Dawn into the
            \nsolar plenitudes.<\/font> <\/font><\/p>\n

            \n <\/p>\n

            \nWith this hymn I close this series of selected hymns from the
            \nRig-veda. My object has been to show in as brief a compass as
            \npossible the real functions of the Vedic gods, the sense of the
            \nsymbols in which their cult is expressed, the nature of the sacrifice
            \nand its goal, explaining by actual examples the secret of the Veda.
            \nI have purposely selected a few brief and easy hymns, and
            \navoided those which have a more striking depth, subtlety and
            \ncomplexity of thought and image, \u2014 alike those which bear the
            \npsychological sense plainly and fully on their surface and those
            \nwhich by their very strangeness and profundity reveal their true
            \ncharacter of mystic and sacred poems. It is hoped that these
            \nexamples will be sufficient to show the reader who cares to study
            \nthem with an open mind the real sense of this, our earliest and
            \ngreatest poetry. By other translations of a more general character it will be shown that these ideas are not merely the highest
            \nthought of a few Rishis, but the pervading sense and teaching
            \nof the Rig-veda.<\/font> <\/font><\/p>\n

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            \n− 348<\/font><\/p>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

            XIII   SOMA, LORD OF DELIGHT AND IMMORTALITY   Rig-veda IX.83   Wide spread out for thee is the sieve of thy purifying, O Master…<\/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-852","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\/852","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=852"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/852\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=852"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=852"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=852"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}