{"id":861,"date":"2013-07-13T01:30:52","date_gmt":"2013-07-13T01:30:52","guid":{"rendered":"http:\/\/localhost\/?p=861"},"modified":"2013-07-13T01:30:52","modified_gmt":"2013-07-13T01:30:52","slug":"09-varuna-mitra-and-the-truth-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\/09-varuna-mitra-and-the-truth-vol-10-the-secret-of-the-veda-volume-10","title":{"rendered":"-09_Varuna – Mitra and the Truth.htm"},"content":{"rendered":"\n\n
\n
\n

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

Varuna-Mitra and the Truth <\/font><\/b> <\/p>\n

 <\/p>\n


\nI<\/font>F<\/font><\/b> <\/font>
\nTHE <\/font><\/b>idea of the Truth that we have
\nfound in the very opening hymn of the Veda really carries in itself
\nthe contents we have supposed and amounts to the conception
\nof a supramental consciousness which is the condition of the
\nstate of immortality or beatitude and if this be the leading conception of the
\nVedic Rishis, we are bound to find it recurring
\nthroughout the hymns as a centre for other and dependent psychological
\nrealisations. In the very next Sukta, the second hymn
\nof Madhuchchhandas addressed to Indra and Vayu, we find
\nanother passage full of clear and this time quite invincible psychological
\nsuggestions in which the idea of the ṛtam<\/i> is insisted
\nupon with an even greater force than in the hymn to Agni. The
\npassage comprises the last three Riks of the Sukta. <\/p>\n

 <\/p>\n

\nMitram huve pūtadakṣam, varuṇam <\/b>
\nca
\nriśādasam,<\/i> <\/p>\n

dhiyam ghṛtacīm
\nsādhantā. <\/i> <\/p>\n

\nṚ<\/span>tena
\nmitrāvaruṇā,
\nṛtāvṛdhā ṛtaspṛśā<\/span>,<\/i> <\/p>\n

kratum bṛhantam
\nāśāthe. <\/i>\n<\/p>\n

\nKavī no mitrāvaruṇā, tuvijātā urukṣayā,<\/i>\n<\/p>\n

dakṣam
\ndadhāte apasam.<\/i> <\/p>\n

 <\/p>\n

In the first Rik of this passage we have the word dakṣa <\/i>usually explained by Sayana as strength, but capable of a psychological
\nsignificance, the important word ghṛ<\/span>ta<\/i> in the adjectival form ghṛ<\/span>tāci<\/i> and the remarkable
\nphrase dhiyam ghṛ<\/span>tācim. <\/i>The verse may be translated literally "I invoke Mitra of purified
\nstrength (or, purified discernment) and Varuna destroyer of our
\nfoes perfecting (or accomplishing) a bright understanding." <\/p>\n

In the second Rik we have ṛ<\/span>tam<\/i> thrice repeated and the
\nwords bṛ<\/span>hat<\/i>
\nand kratu,<\/i> to both of which we have attached a considerable importance
\nin the psychological interpretation of the <\/p>\n

\n

Page \u2013 65<\/font><\/p>\n

\n<\/div>\n

Veda. Kratu<\/i> here may mean either work of sacrifice or effective
\npower. In favour of the former sense we have a similar passage
\nin the Veda in which Varuna and Mitra are said to attain to or
\nenjoy by the Truth a mighty sacrifice, yaj\u00f1am bṛ<\/span>hantam āśāthe. <\/i>But this parallel is not conclusive; for while in one expression it
\nis the sacrifice itself that is spoken of, in the other it may be the
\npower or strength which effects the sacrifice. The verse may
\nbe translated, literally, "By Truth Mitra and Varuna, truth-increasing, truth-touching, enjoy (or, attain) a mighty work" or
\n"a vast (effective) power." <\/p>\n

Finally in the third Rik we have again dakṣ<\/span>a;<\/i> we have the
\nword kavi,<\/i> seer, already associated by Madhuchchhandas with
\nkratu,<\/i> work or will; we have the idea of the Truth, and we have
\nthe expression urukṣ<\/span>aya,<\/i>
\nwhere uru<\/i> wide or vast, may be an
\nequivalent of bṛ<\/span>hat,<\/i>
\nthe vast, which is used to describe the world
\nor plane of the Truth-Consciousness, the "own home" of Agni.
\nI translate the verse, literally, "For us Mitra and Varuna, seers,
\nmultiply-born, wide-housed, uphold the strength (or, discernment) that does the
\nwork." <\/p>\n

It will at once be evident that we have in this passage of the
\nsecond hymn precisely the same order of ideas and many of the
\nsame expressions as those on which we founded ourselves in the
\nfirst Sukta. But the application is different and the conceptions
\nof the purified discernment, the richly-bright understanding,
\ndhiyam ghṛ<\/span>tacim,<\/i>
\nand the action of the Truth in the work of the
\nsacrifice, apas,<\/i> introduce certain fresh precisions which throw
\nfurther light on the central ideas of the Rishis. <\/p>\n

The word dakṣ<\/span>a,<\/i>
\nwhich alone in this passage admits of some
\nreal doubt as to its sense, is usually rendered by Sayana strength.
\nIt comes from a root which, like most of its congeners, e.g. daś,
\ndiś, dah<\/i> suggested originally as one of its characteristic
\nsignificances an aggressive pressure and hence any form of injury, but
\nespecially dividing, cutting, crushing or sometimes burning.
\nMany of the words for strength had originally this idea of a force
\nfor injury, the aggressive strength of the fighter and slayer, the
\nkind of force most highly prized by primitive man making a place
\nfor himself by violence on the earth he had come to inherit. We
\nsee this connection in the ordinary Sanskrit word for strength, <\/p>\n

\nPage \u2013 66<\/font><\/p>\n

\n

balam,<\/i> which is of the same family as the Greek ballo,<\/i> I
\nstrike,
\nand belos,<\/i> a weapon. The sense, strength, for dakṣ<\/span>a<\/i> has the same
\norigin. <\/p>\n

But this idea of division led up also in the psychology of
\nlanguage-development to quite another order of ideas; for when
\nman wished to have words for mental conceptions, his readiest
\nmethod was to apply the figures of physical action to the mental
\nmovement. The idea of physical division or separation was thus
\nused and converted into that of distinction. It seems to have been
\nfirst applied to distinguishing by the ocular sense and then to the
\nact of mental separation, \u2014 discernment, judgment. Thus the
\nroot vid,<\/i> which means in Sanskrit to find or know, signifies in
\nGreek and Latin to see. Dṛś<\/span>,<\/i> to see, meant originally to rend,
\ntear apart, separate; pas,<\/i> to see, has a similar origin. We have
\nthree almost identical roots which are very instructive in this
\nrespect, \u2014pis,<\/i> to hurt, injure, be strong; pis,<\/i> to hurt, injure,
\nbe
\nstrong, crush, pound; and piś,<\/i> to form, shape, organise, be reduced
\nto the constituent parts, \u2014 all these senses betraying the
\noriginal idea of separation, division, cutting apart, \u2014 with derivatives, piśāca,<\/i>
\na devil, and piśuna,<\/i> which means on one side
\nharsh, cruel, wicked, treacherous, slanderous, all from the idea
\nof injury, and at the same time "indicatory, manifesting, displaying,
\nmaking clear" from the other sense of distinction. So
\nkri<\/i> to injure, divide, scatter appears in Greek krino,<\/i> I sift,
\nchoose,
\njudge, determine. Dakṣ<\/span>a<\/i>
\nhas a similar history. It is kin to the
\nroot daś<\/i> which in Latin gives us doceo,<\/i> I teach, and in
\nGreek
\ndokeo,<\/i> I think, judge, reckon, and dokazo,<\/i> I observe, am of
\nopinion. So also we have the kindred root diś<\/i> meaning to point
\nout or teach, Greek deiknumi.<\/i> Almost identical with dakṣ<\/span>a <\/i>itself is the Greek doxa,<\/i> opinion, judgment, and dexios,<\/i>
\nclever,
\ndexterous, right-hand. In Sanskrit the root dakṣ<\/span><\/i> means to hurt,
\nkill and also to be competent, able, the adjective dakṣ<\/span>a<\/i> means
\nclever, skilful, competent, fit, careful, attentive; dakṣ<\/span>iṇ<\/span>a<\/i> means
\nclever, skilful, right-hand, like dexios,<\/i> and the noun dakṣ<\/span>a<\/i> means,
\nbesides strength and also wickedness from the sense of hurting,
\nmental ability or fitness like other words of the family. We may
\ncompare also the word daśā<\/i> in the sense of mind,
\nunderstanding.
\nAll this evidence taken together seems to indicate clearly enough <\/p>\n

\nPage \u2013 67<\/font><\/p>\n

\n

that dakṣ<\/span>a<\/i>
\nmust have meant at one time discernment, judgment,
\ndiscriminative thought-power and that its sense of mental capacity is derived
\nfrom this sense of mental division and not by transference of the idea of
\nphysical strength to power of mind. <\/p>\n

We have therefore three possible senses for dakṣ<\/span>a<\/i> in the
\nVeda, strength generally, mental power or especially the power
\nof judgment, discernment. Dakṣ̣<\/span>a<\/i> is continually associated with
\nkratu;<\/i> the Rishis aspire to them together, dakṣā<\/span>ya kratve,<\/i> which
\nmay mean simply, "capacity and effective power" or "will and
\ndiscernment". Continually we find the word occurring in passages where the whole context relates to mental activities.
\nFinally, we have the goddess Dakshina who may well be a female
\nform of Daksha, himself a god and afterwards in the Purana one
\nof the Prajapatis, the original progenitors, \u2014 we have Dakshina
\nassociated with the manifestation of knowledge and sometimes
\nalmost identified with Usha, the divine Dawn, who is the bringer
\nof illumination. I shall suggest that Dakshina like the more
\nfamous Ila, Saraswati and Sarama, is one of four goddesses,
\nrepresenting the four faculties of the ṛ<\/span>tam<\/i> or Truth-Consciousness, \u2014 Ila
\nrepresenting truth-vision or revelation, Saraswati
\ntruth-audition, inspiration, the divine word, Sarama intuition,
\nDakshina the separative intuitional discrimination. Dakṣ<\/span>a<\/i> then
\nwill mean this discrimination whether as mental judgment on the
\nmind-plane or as intuitional discernment on the plane of the
\nRitam. <\/p>\n

The three Riks with which we are dealing occur as the
\nclosing passage of a hymn of which the first three verses are
\naddressed to Vayu alone and the next three to Indra and Vayu.
\nIndra in the psychological interpretation of the hymns represents,
\nas we shall see, Mind-Power. The word for the sense-faculties,
\nindriya,<\/i> is derived from his name. His special realm is Swar, a
\nword which means sun or luminous, being akin to sūra<\/i> and
\nsūrya,<\/i> the sun, and is used to indicate the third of the Vedic
\nvyāhṛ<\/span>tis<\/i>
\nand the third of the Vedic worlds corresponding to the
\nprinciple of the pure or unobscured Mind. Surya represents
\nthe illumination of the ṛ<\/span>tam<\/i>
\nrising upon the mind; Swar is
\nthat plane of mental consciousness which directly receives the
\nillumination. Vayu on the other hand is always associated with <\/p>\n

\nPage \u2013 68<\/font><\/p>\n

\n

the Prana or Life-Energy which contributes to the system all the
\nensemble of those nervous activities that in man are the support
\nof the mental energies governed by Indra. Their combination
\nconstitutes the normal mentality of man. These two gods are
\ninvited in the hymn to come and partake together of the Soma-
\nwine. This wine of Soma represents, as we have abundant proof
\nin the Veda and especially in the ninth book, a collection of more
\nthan a hundred hymns addressed to the deity Soma, the intoxication of the
\nAnanda, the divine delight of being, inflowing upon
\nthe mind from the supramental consciousness through the
\nṛ<\/span>tam<\/i> or Truth.
\nIf we accept these interpretations we can easily
\ntranslate the hymn into its psychological significance. <\/p>\n

Indra and Vayu awaken in consciousness (cetathaḥ<\/span>)<\/i> to the
\nflowings of the Soma-wine; that is to say, the mind-power and
\nlife-power working together in human mentality are to awaken
\nto the inflowings of this Ananda, this Amrita, this delight and
\nimmortality from above. They receive them into the full plenitude of the mental
\nand nervous energies, cetathaḥ<\/span> sutānām
\nvājinīvasū.<\/i>\u00b9
\nThe Ananda thus received constitutes a new action
\npreparing immortal consciousness in the mortal and Indra and
\nVayu are bidden to come and swiftly perfect these new workings
\nby the participation of the thought, ā yātam upa niṣ<\/span>kṛ<\/span>tam makṣ<\/span>u
\n…dhiyā.<\/i>\u00b2 For dhī<\/i>
\nis the thought-power, intellect or understanding. It is intermediate between
\nthe normal mentality re-
\npresented by the combination of Indra and Vayu and the ṛ<\/span>tam <\/i>or Truth-Consciousness. <\/p>\n

It is at this point that Varuna and Mitra intervene and our
\npassage begins. Without the psychological clue the connection
\nbetween the first part of the hymn and the close is not very clear,
\nnor the relation between the couple Varuna-Mitra and the couple
\nIndra-Vayu. With that clue both connections become obvious; <\/p>\n

indeed they depend upon each other. For the earlier part of the
\nhymn has for its subject the preparation first of the vital forces
\nrepresented by Vayu who is alone invoked in the three opening
\nRiks, then of the mentality represented by the couple Indra-Vayu for the activities of the Truth-Consciousness in the human
\nbeing; the close has for its subject the working of the Truth on <\/p>\n

 <\/p>\n

\n\u00b9<\/font>1.2.5.      <\/span>
\n\u00b2<\/font>1.2.6.<\/span> <\/p>\n

\nPage \u2013 69<\/font><\/p>\n

\n

the mentality so as to perfect the intellect and to enlarge the
\nactions. Varuna and Mitra are two of the four gods who represent this working
\nof the Truth in the human mind and temperament. <\/p>\n

In the style of the Veda when there is a transition of this
\nkind from one movement of thought to another developing out
\nof it, the link of connection is often indicated by the repetition
\nin the new movement of an important word which has already
\noccurred in the close of the movement that precedes. This principle of
\nsuggestion by echo, as one may term it, pervades the
\nhymns and is a mannerism common to all the Rishis. The connecting word here is dhī,<\/i>
\nthought or intellect. Dhī<\/i> differs from the
\nmore general word, mati,<\/i> which means mentality or mental action
\ngenerally and which indicates sometimes thought, sometimes
\nfeeling, sometimes the whole mental state. Dhī<\/i> is the thought-
\nmind or intellect; as understanding it holds all that comes to it,
\ndefines everything and puts it into the right place,\u00b9or often
\ndhī<\/i> indicates the activity of the intellect, particular thought or
\nthoughts. It is by the thought that Indra and Vayu have been
\ncalled upon to perfect the nervous mentality, niṣ<\/span>kṛ<\/span>tam…dhiyā. <\/i>But this instrument, thought, has itself to be perfected, enriched,
\nclarified before the mind can become capable of free communication with the Truth-Consciousness.
\nTherefore Varuna and Mitra, Powers of the Truth, are invoked "accomplishing a richly
\nluminous thought", dhiyam ghṛ<\/span>tācīm sādhantā.<\/i>  <\/p>\n

This is the first occurrence in the Veda of the word ghṛ<\/span>ta, <\/i>in a modified adjectival
\nform, and it is significant that it should
\noccur as an epithet of the Vedic word for the intellect, dhī <\/i>In <\/i>other passages also we find it continually in connection with the
\nwords manas, manīṣ<\/span>a<\/i>
\nor in a context where some activity of
\nthought is indicated. The root ghṛ<\/span><\/i> conveys the idea of a strong
\nbrightness or heat such as that of fire or the summer sun. It
\nmeans also to sprinkle or anoint, Greek chrio.<\/i> It is capable of
\nbeing used to signify any liquid, but especially a bright, thick
\nliquid. It is the ambiguity of these two possible senses of which
\nthe Vedic Rishis took advantage to indicate by the word outwardly the clarified
\nbutter in the sacrifice, inwardly a rich and <\/p>\n

 <\/p>\n

\u00b9The root
\ndhī <\/i>means to hold
\nor to place.<\/p>\n

\nPage \u2013 70  <\/font><\/p>\n

\n

bright state or activity of the brain-power, medhā,<\/i> as basis
\nand substance of illuminated thought. By dhiyam ghṛ<\/span>tācīm<\/i> is
\nmeant, therefore, the intellect full of a rich and bright mental
\nactivity. <\/p>\n

Varuna and Mitra who accomplish or perfect this state of
\nthe intellect, are distinguished by two several epithets. Mitra is
\npūtadakṣ<\/span>a,<\/i>
\npossessed of a purified judgment; Varuna is riśādas,
\n<\/i>he destroys all hurters or enemies. In the Veda there are no merely
\nornamental epithets. Every word is meant to tell, to add some-
\nthing to the sense and bear a strict relation to the thought of the
\nsentence in which it occurs. There are two obstacles which pre-
\nvent the intellect from being a perfect and luminous mirror of
\nthe Truth-Consciousness; first, impurity of the discernment or
\ndiscriminative faculty which leads to confusion of the Truth,
\nsecondly the many causes or influences which interfere with the
\ngrowth of the Truth by limiting its full application or by breaking
\nup the connections and harmony of the thoughts that express it
\nand which thus bring about poverty and falsification of its con-
\ntents. Just as the Gods in the Veda represent universal powers
\ndescended from the Truth-Consciousness which build up the
\nharmony of the worlds and in man his progressive perfection, so
\nthe influences that work against these objects are represented by
\nhostile agencies, Dasyus and Vritras, who seek to break up, to
\nlimit, to withhold and deny. Varuna in the Veda is always
\ncharacterised as a power of wideness and purity; when, there-
\nfore, he is present in man as a conscious force of the Truth, all
\nthat limits and hurts the nature by introducing into it fault, sin
\nand evil is destroyed by contact with him. He is riśādas,<\/i>
\ndestroyer
\nof the enemy, of all that seek to injure the growth. Mitra, a
\npower like Varuna of the Light and Truth, especially represents
\nLove, Joy and Harmony, the foundations of Mayas,<\/i> the Vedic
\nbeatitude. Working with the purity of Varuna and imparting
\nthat purity to the discernment, he enables it to get rid of all discords and
\nconfusions and establish the right working of the
\nstrong and luminous intellect. <\/p>\n

This progress enables the Truth-Consciousness, the ṛ<\/span>tam, <\/i>to work in the human mentality. With the ṛ<\/span>tam<\/i> as the agency,
\nṛ<\/span>tena,<\/i>
\nincreasing the action of the Truth in man, ṛ<\/span>tāvṛ<\/span>dhā,<\/i> touching<\/p>\n

\nPage \u2013 71<\/font><\/p>\n

\n

or reaching the Truth, enabling, that is to say, the mental
\nconsciousness to come into successful contact with and possession of the
\nTruth-Consciousness, ṛ<\/span>taspṛśā<\/span>,<\/i> Mitra and
\nVaruna
\nare able to enjoy the use of a vast effective will-power, kratum
\nbṛ<\/span>hantam āśāthe.<\/i>
\nFor it is the Will that is the chief effective agent
\nof the inner sacrifice, but a Will that is in harmony with the
\nTruth, guided therefore by a purified discernment. The Will as it
\nenters more and more into the wideness of the Truth-Consciousness becomes itself wide and vast, free from limitation in its view
\nand of hampering impediments in its effectivity. It works urau
\nanibdāhe,<\/i> in the wideness where there is no obstacle or wall of
\nlimitation. <\/p>\n

Thus the two requisites on which the Vedic Rishis always insist are secured,
\nLight and Power, the Light of the Truth working
\nin the knowledge, dhiyam ghṛ<\/span>tācīm,<\/i> the Power of the Truth
\nworking in the effective and enlightened Will, kratum bṛ<\/span>hantam. <\/i>As a result Varuna and Mitra are shown to us in the closing verse
\nof the hymn working in the full sense of their Truth, kavi tuvijātā
\nurukṣ<\/span>ayā. Kavi,<\/i>
\nwe have seen, means possessed of the Truth-
\nConsciousness and using its faculties of vision, inspiration, in-
\ntuition, discrimination. Tuvijātā<\/i> is "multiply
\nborn", for tuvi,
\n<\/i>meaning originally strength or force, is used like the French
\nword "force" in the sense of many. But by the birth of the gods
\nis meant always in the Veda their manifestation; thus tuvijātā
\n<\/i>signifies "manifested multiply", in many forms and activities.
\nUrukṣayā<\/i> means dwelling in the wideness, an idea which occurs
\nfrequently in the hymns; uru<\/i> is equivalent to bṛ<\/span>hat,<\/i> the Vast,
\nand indicates the infinite freedom of the Truth-Consciousness.
\nThus we have as the result of increasing activities of the ṛ<\/span>tam <\/i>the manifestation in the human being of the Powers of wideness
\nand purity, of joy and harmony, a manifestation rich in forms,
\nseated in the wideness of the ṛ<\/span>tam<\/i> and using the faculties of the
\nsupramental consciousness. <\/p>\n

This manifestation of the Powers of the Truth upholds or
\nconfirms the discernment while it does the work, dakṣ<\/span>am dadhāte
\napasam.<\/i> The discernment, now purified and supported, works
\nin the sense of the Truth as a power of the Truth and accomplishes the
\nperfection of the activities of Indra and Vayu by <\/p>\n

\n

\nPage \u2013 72<\/font><\/p>\n

\n<\/div>\n

freeing the thoughts and the will from all defect and confusion
\nin their working and results. <\/p>\n

To confirm the interpretation we have put on the terms of
\nthis passage we may quote a Rik from the tenth Sukta of the
\nfourth Mandala. <\/p>\n

 <\/p>\n

\nAdhā hyagne krator bhadrasya
\ndakṣ<\/span>asya sādhoh, <\/i> <\/p>\n

\nrathīr ṛ<\/span>tasya
\nbṛ<\/span>hato babhūtha.<\/i>
\n(I V.I O  .2) <\/p>\n

 <\/p>\n

"Then
\nindeed, O   Agni, thou becomest the charioteer of the
\nhappy will, the perfecting discernment, the Truth that is the
\nVast." We have here the same idea as in the first hymn of the
\nfirst Mandala, the effective will that is the nature of the Truth-
\nConsciousness, kavikratuḥ<\/span>,<\/i>
\nand works out therefore in a state of
\nbeatitude the good, bhadram.<\/i> We have in the phrase dakṣ<\/span>asya
\nsādhoḥ<\/span><\/i>
\nat once a variant and explanation of the last phrase of the
\nsecond hymn, dakṣ<\/span>am
\napasam,<\/i> the discernment perfecting and
\naccomplishing the inner work in man. We have the vast Truth as the consummation
\nof these two activities of power and knowledge, Will and Discernment, kratu<\/i> and dakṣ<\/span>a.<\/i> Always the hymns
\nof the Veda confirm each other by this reproduction of the same
\nterms and ideas and the same relation of ideas. This would not
\nbe possible unless they were based on a coherent doctrine with
\na precise significance for standing terms such as kavi, kratu,
\ndakṣ<\/span>a, bhadram,
\nṛ<\/span>tam,<\/i> etc. The
\ninternal evidence of the Riks
\nthemselves establishes that this significance is psychological,
\nas otherwise the terms lose their fixed value, their precise sense,
\nnecessary connection, and their constant recurrence in relation
\nto each other has to be regarded as fortuitous and void of
\nreason or purpose. <\/p>\n

We see then that in the second hymn we find again the same
\ngoverning ideas as in the first. All is based on the central Vedic
\nconception of the Supramental or Truth-Consciousness towards
\nwhich the progressively perfected mentality of the human being
\nlabours as towards a consummation and a goal. In the first hymn
\nthis is merely stated as the aim of the sacrifice and the characteristic work
\nof Agni. The second hymn indicates the preliminary
\nwork of preparation, by Indra and Vayu, by Mitra and Varuna, <\/p>\n

\nPage \u2013 73<\/font><\/p>\n

\n

of the ordinary mentality of man through the force of the
\nAnanda and the increasing growth of the Truth. <\/p>\n

We shall find that the whole of the Rig-veda is practically
\na constant variation on this double theme, the preparation of
\nthe human being in mind and body and the fulfilment of the god-head or immortality in him by his attainment and development
\nof the Truth and the Beatitude. <\/p>\n<\/div>\n

\nPage \u2013 74<\/font><\/p>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

CHAPTER VII Varuna-Mitra and the Truth   IF THE idea of the Truth that we have found in the very opening hymn of the Veda…<\/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-861","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\/861","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=861"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/861\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=861"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=861"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=861"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}