{"id":878,"date":"2013-07-13T01:30:58","date_gmt":"2013-07-13T01:30:58","guid":{"rendered":"http:\/\/localhost\/?p=878"},"modified":"2013-07-13T01:30:58","modified_gmt":"2013-07-13T01:30:58","slug":"24-the-conquest-over-the-dasyus-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\/24-the-conquest-over-the-dasyus-vol-10-the-secret-of-the-veda-volume-10","title":{"rendered":"-24_The Conquest over the Dasyus.htm"},"content":{"rendered":"\n\n
\n
\n

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

The Conquest over the Dasyus <\/font><\/b> <\/p>\n

 <\/p>\n


\nT<\/font>HE <\/font><\/b>Dasyus stand in opposition to both the Aryan gods and the Aryan
\nseers. The gods are born from Aditi in the Supreme Truth of things, the Dasyus or
\nDanavas from Diti in the nether darkness; they are the Lords of Light and the Lords
\nof Night fronting each other across the triple world of earth, heaven and mid-air,
\nbody, mind and the connecting breath of life. Sarama in X.108, descends from the
\nsupreme realm, parākāt;<\/i> she has to cross the waters of the rasā,<\/i>
\nshe meets the night which gives place to her for fear of her overleaping it, atiṣ<\/span>kado bhiyasā;<\/i> she arrives
\nat the home of the Dasyus, dasyor oko na sadanam,<\/i> which they themselves describe
\nas the reku padam alakam,<\/i> the world of falsehood beyond the bound of things.
\nThe supreme world also surpasses the bound of things by exceeding or transcending
\nit; it is reku padam,<\/i> but satyam <\/i>not alakam,<\/i> the world of the
\nTruth, not the world of the false hood. The latter is the darkness without knowledge,
\ntamaḥ<\/span> <\/span>avayunam tatanvat;<\/i> Indra, when his largeness exceeds (ririce)
\n<\/i>heaven and earth and mid-world, creates for the Aryan the opposite world of
\ntruth and knowledge, vayunavat,<\/i> which exceeds these three domains and is
\ntherefore reku padam.<\/i> This darkness, this lower world of Night and the
\nInconscient in the formed existence of things symbolised in the image of the
\nmountain which rises from the bowels of earth to the back of heaven, is
\nrepresented by the secret cave at the base of the hill, the cave of the darkness.\n<\/p>\n

But the cave is only the home of the Panis, their field of action is earth
\nand heaven and the mid-world. They are the sons of the Inconscience, but
\nthemselves are not precisely inconscient in their action; they have forms of
\napparent knowledge, māyāḥ<\/span>, <\/i>but these are forms of ignorance the truth of which is
\nconcealed in the darkness of the inconscient and their surface or front is <\/p>\n

\nPage \u2013 224<\/font><\/p>\n

\n

falsehood, not truth. For the world as we see it has come out of the
\ndarkness concealed in darkness, the deep and abysmal flood that covered all
\nthings, the inconscient ocean, apraketam salilam<\/i> (X.129.3); in that
\nnon-existence the seers have found by desire in the heart and thought in the
\nmind that which builds up the true existence. This non-existence of the truth
\nof things, asat, <\/i>is the first aspect of them’that emerges from the
\ninconscient ocean; and its great darkness is the Vedic Night, rātrīm
\njagato niveśanīm<\/i> (1.35.1), which holds the world and all its
\nunrevealed potentialities in her obscure bosom. Night extends her realm over
\nthis triple world of ours and out of her in heaven, in the mental being. Dawn
\nis born who delivers the Sun out of the dark ness where it was lying concealed
\nand eclipsed and creates the vision of the supreme Day in the non-existence, in
\nthe Night, asati pra ketuḥ<\/span><\/i> (1.124.11). It is therefore in these three realms that
\nthe battle between the Lords of Light and the Lords of the Ignorance proceeds
\nthrough its continual vicissitudes. <\/p>\n

The word paṇ<\/span>i<\/i>
\nmeans dealer, trafficker, from paṇ<\/span><\/i> (also pan<\/i>\u00b9,
\n<\/i><\/span>cf. Tamil pan,<\/i> Greek ponos,<\/i> labour) and we may perhaps
\nregard the Panis as the powers that preside over those ordinary unillumined
\nsense-activities of life whose immediate root is in the dark subconscient
\nphysical being and not in the divine mind. The whole struggle of man is to
\nreplace this action by the luminous working of mind and life which comes from
\nabove through the mental existence. Whoever thus aspires, labours, battles,
\ntravels, ascends the hill of being is the Aryan (ārya, arya, ari<\/i>
\nwith the various senses, to toil, to fight, to climb or rise, to travel, to
\nprepare the sacrifice); for the work of the Aryan is a sacrifice which is at
\nonce a battle and an ascent and a journey, a battle against the powers of
\ndarkness, an ascent to the highest peaks of the mountain beyond earth and
\nheaven into Swar, a journey to the other shore of the rivers and the ocean into
\nthe farthest Infinity of things. The Aryan has the will to the work, he is the
\ndoer of the work (kāru, kīri,<\/i> etc.), the gods who put their
\nforce into his work <\/p>\n

 <\/p>\n

\u00b9<\/font>Sayana takes pan<\/i> in Veda \u2014 to praise,
\nbut in one place he admits the sense of vyavahāra, <\/i>dealing. Action
\nseems to me to be its sense in most passages. From <\/font> pan<\/font>̣<\/font><\/span><\/i> in the sense of action we have the earlier names of
\nthe organs of action, <\/font> pān<\/font>̣<\/font><\/span>i,<\/font><\/i> hand, foot or hoof, Lat. penis,<\/i> cf. also
\n<\/font> pāyu<\/font>.<\/font><\/b><\/span><\/i>
\n<\/font> <\/p>\n

\nPage \u2013 225<\/font><\/p>\n

\n

are sukratu,<\/i> perfect in power for the sacrifice; the Dasyu or Pani is
\nthe opposite of both, he is akratu.<\/i> The Aryan is the sacrificer, yajamāna,
\nyajyu;<\/i> the gods who receive, uphold, impel his sacrifice are yajata,
\nyajatra,<\/i> powers of the sacrifice; the Dasyu is the opposite of both, he is ayajyu.<\/i>
\nThe Aryan in the sacrifice finds the divine word, gīḥ<\/span>, mantra, brahma, uktha,<\/i>
\nhe is the brahmā <\/i>or singer of the word; the gods delight in and
\nuphold the word, girvāhasaḥ<\/span>, girvaṇ<\/span>asaḥ<\/span>,<\/i> the Dasyus are haters
\nand destroyers of the Word, brahmadviṣ<\/span>aḥ<\/span>,<\/i>
\nspoilers of speech, mṛ<\/span>dhravacasaḥ<\/span>. <\/i>They have no force of
\nthe divine breath or no mouth to speak it, they are anāsaḥ<\/span>;<\/i> and they have no power
\nto think and menta lise the word and the truth it contains, they are amanyamānāḥ<\/span>:<\/span> <\/span><\/i>but the
\nAryans are the thinkers of the word manyamanaḥ<\/span>, <\/i>holders of the thought, the
\nthought-mind and the seer-knowledge, dhīra, manīṣī<\/span>, kavi;<\/i> the gods
\nare also the supreme thinkers of the Thought, prathamo manotā dhiyaḥ<\/span>, kavayaḥ<\/span>.<\/i> The Aryans are desirers
\nof the godheads, devayavaḥ<\/span>, uśijaḥ<\/span>;<\/i> they seek to increase their own being and the godheads
\nin them by the sacrifice, the word, the thought; the Dasyus are god-haters devadviṣ<\/span>aḥ<\/span>,<\/i> obstructers of the godhead, devanidaḥ<\/span>,<\/i> who desire no increase,
\navṛ<\/span>dhaḥ<\/span>.<\/i> The gods lavish wealth
\non the Aryan, the Aryan gives his wealth to the gods; the Dasyu withholds his
\nwealth from the Aryan until it is taken from him by force, and does not press
\nout the immortal Soma-wine for the deities who seek its rapture in man;
\nalthough he is revān,<\/i> although his cave is packed with cows and
\nhorses and treasures, gobhir aśvebhir vasubhir nyṛ<\/span>ṣ<\/span>ṭ<\/span>aḥ<\/span> <\/span><\/i>(X.108.7),
\nstill he is arādhas,<\/i> because his wealth gives no prosperity or
\nfelicity to man or himself, \u2014 the Pani is the miser of existence. And in the
\nstruggle between the Aryan and the Dasyu he seeks always to plunder and
\ndestroy, to steal the luminous cows of the latter and hide them again in the
\ndarkness of the cave. "Slay the devourer, the Pani; for he is the wolf
\n(the tearer, vṛ<\/span>kah<\/span>̣<\/span>)"<\/i>
\n(VI.51.14). <\/p>\n

It is evident that these descriptions could easily be applied to human
\nenemies who hate the cult and the gods of the Aryan, but we shall see that such
\nan interpretation is entirely impossible because in the hymn 1.33, in which
\nthese distinctions are most clearly drawn and the battle of Indra and his human
\nallies with <\/p>\n

\nPage \u2013 226<\/font><\/p>\n

\n

the Dasyus most elaborately described, these Dasyus, Panis and Vritras,
\ncannot possibly be human fighters, tribes or robbers. In this hymn of
\nHiranyastupa Angirasa the first ten verses clearly refer to the battle for the
\nCows and therefore to the Panis. "Come, let us go seeking the cows to
\nIndra; for it is he that in creases the thought in us; invincible is he and
\ncomplete are his felicities, he releases for us (separates from the darkness)
\nthe supreme knowledge-vision of the luminous cows, gavām ketam param āvarjate
\nnaḥ<\/span>.<\/i> I fly
\nto the unassailable giver of riches like a bird to its beloved nest, bowing
\ndown to Indra with the supreme words of light, to him to whom his affirmers must
\ncall in their journey. He comes with all his armies and has fastened firmly his
\nquivers; he is the fighter (the Aryan) who brings the cows to whomsoever he
\ndesires. O Indra who hast in creased (by our word), hold not back
\nfor thyself thy much delight, become not in us the Pani, coṣ<\/span>kūyamāṇ<\/span>aḥ<\/span> indra bhūri vāmam mā
\npaṇ<\/span>ir bhūr
\nasmad adhi pravṛ<\/span>ddha.<\/i>"<\/span> The last phrase is a striking
\none and in the current interpretation its real force is avoided by rendering
\n"do not become a miser with regard to us". But this is to ignore the
\nfact that the Panis are the withholders of the wealth who keep it for
\nthemselves and give it neither to god nor man. The sense obviously is,
\n"Having thy much wealth of the delight, do not be a Pani, one who holds
\nhis possessions only for himself and keeps them from man; do not hold the
\ndelight away from us in thy superconscient as the Panis do in their subconscient
\nsecrecy." <\/p>\n

Then the hymn describes the Pani, the Dasyu and Indra’s battle with him for
\nthe possession of earth and heaven. "Nay, thou slayest with thy weapon the
\nWealthy Dasyu, ranging alone with thy powers that serve thee, O Indra; they on
\nthy bow (the powers as arrows) sped diversely in all directions and they who
\nkeep possession and sacrifice not went unto their death. Their heads were
\nscattered far from them, they who do not sacrifice yet strove with the
\nsacrificers, when, O lord of the shining steeds, O strong stander in heaven,
\nthou didst cast out from Heaven and Earth those who observe not the law of thy
\nworking (avratān). <\/i>They fought against the army of the blameless
\none; the Navagwas set him on his march; like bullocks who fight against the <\/p>\n

\nPage \u2013 227<\/font><\/p>\n

\n

bull they were cast out, they came to know what was Indra and fled from him
\ndown the slopes. O Indra, thou foughtest them who laughed and wept on the other
\nside of the mid-world (rajasaḥ<\/span> pāre,<\/i> i.e. on the borders of heaven); thou didst
\nburn down the Dasyu out of heaven from on high, thou didst foster the
\nexpression of him who affirms thee and gives the Soma. Making the circle of the
\nearth, they shone in the light of the golden gem (an image for the Sun); but
\nfor all their rushing they could not pass beyond Indra, for he set spies all
\naround by the Sun. When thou possessedst earth and heaven all around with thy
\nvastness; O Indra, by the speakers of the word (brahmabhiḥ<\/span>) <\/i>thou didst cast out the
\nDasyu, attacking those who can think not (the Truth) by those who think, amanyamānān
\nabhi manyamānaiḥ<\/span>.
\n<\/i>They attained not to the end of heaven and earth; Indra,. the bull, made
\nthe lightning his helper, by the Light he milked the shining cows out of the
\ndarkness." <\/p>\n

The battle takes place not on earth but on the other shore of the
\nAntariksha, the Dasyus are driven out of heaven by the names of the
\nthunderbolt, they circle round the earth and are cast out of both heaven and
\nearth; for they can find no place in either heaven or earth, all being now full
\nof the greatness of Indra, nor can conceal themselves anywhere from his
\nlightnings because the Sun with its rays gives him spies whom he sets all round
\nand in the brightness of those rays the Panis are discovered. This can be no
\ndescription of an earthly battle between Aryan and Dravidian tribes; neither
\ncan the lightning be the physical lightning since that has nothing to do with
\nthe destruction of the powers of Night and the milking of the cows of the Dawn
\nout of the darkness. It is clear then that these non-sacrificers, these haters
\nof the word who are incompetent even to think it are not any human enemies of
\nthe Aryan cult. They are the powers that strive for possession of heaven and
\nearth in man himself; they are demons and not Dravidians. <\/p>\n

It is noteworthy that they strive, but fail to attain the "limit of
\nearth and heaven"; we may suppose that these powers seek without the word
\nor the sacrifice to attain to the higher world beyond earth and heaven which
\ncan be conquered only by the word and the sacrifice. They seek to possess the
\nTruth under <\/p>\n

\nPage \u2013 228<\/font><\/p>\n

\n

the law of the Ignorance; but they are unable to attain to the limit of
\nearth or heaven; only Indra and the gods can so exceed the formula of mind,
\nlife and body after filling all three with their greatness. Sarama (X.108.6)
\nseems to hint at this ambition of the Panis; "May your words be unable to
\nattain, may your embodiments be evil and inauspicious; may you not violate the
\npath to travel upon it; may Brihaspati not give you happiness of the two worlds
\n(divine and human)." The Panis indeed offer insolently to be friendly with
\nIndra if he will stay in their cave and be the keeper of their cows, to which
\nSarama answers that Indra is the overcomer of all and cannot be himself overcome
\nand oppressed, and again they offer brotherhood to Sarama if she will dwell
\nwith them and not return to the far world whence she has come by the force of
\nthe gods against all obstacles, prabādhitā sahasā daivyena.<\/i>
\nSarama replies, "I know not brotherhood and sisterhood, Indra knows and
\nthe dread Angirasas; desiring the Cows they protected me so that I came; depart
\nhence, O Panis, to a better place. Depart hence, O Panis, to a better place,
\nlet the Cows ye confine go upward by the Truth, the hidden Cows whom Brihaspati
\nfinds and Soma and the pressing-stones and the illumined seers." <\/p>\n

We have the idea also of a voluntary yielding up of their store by the Panis
\nin VI. 53, a hymn addressed to the Sun as the Increaser Pushan. "O Pushan,
\nLord of the Path, we yoke thee like a chariot for the winning of the plenitude,
\nfor the Thought. … O shining Pushan, impel to giving the Pani, even him who
\ngiveth not; soften the mind even of the Pani. Distinguish the paths that lead
\nto the winning of the plenitude, slay the aggressors, let our thoughts be
\nperfected. Smite the hearts of the Panis with thy goad, O seer; so make them
\nsubject to us. Smite them, O Pushan, with thy goad and desire in the heart of
\nthe Pani our delight; so make him subject to us…. Thy goad thou bearest that
\nimpels the word to rise, O shining seer, with that write thy line on the hearts
\nof all and sever them, (so make them subject to us). Thy goad of which thy ray
\nis the point and which perfects the herds (of thought-vision, paśusādhanī,<\/i>
\ncf. sādhantām dhiyaḥ<\/span><\/i> in verse 4), the delight of that we desire. Create for us
\nthe thought that wins the cow, that wins the <\/p>\n

\nPage \u2013 229<\/font><\/p>\n

\n

horse, that wins the plenitude of the wealth." <\/p>\n

If we are right in our interpretation of this symbol of the Panis, these
\nideas are sufficiently intelligible without depriving the word of its ordinary
\nsense, as does Sayana, and making it mean only a miserly, greedy human being
\nwhom the hunger stricken poet is thus piteously importuning the Sun-God to turn
\nto softness and charity. The Vedic idea was that the subconscient darkness and
\nthe ordinary life of ignorance held concealed in it all that belongs to the
\ndivine life and that these secret riches must be recovered first by destroying
\nthe impenitent powers of ignorance and then by possessing the lower life
\nsubjected to the higher. Of Indra it has been said, as we have seen, that he
\neither slays or conquers the Dasyu and transfers his wealth to the Aryan. So
\nalso Sarama refuses peace with alliance to the Panis, but suggests their
\nsubmission to the gods and the Aryans by the surrender and ascent of the
\nimprisoned cows and their own departure from the darkness to a better place, varīyaḥ<\/span><\/i> (X. 108.10,11). And it
\nis by the strenuous touch of the goad of the luminous seer, Pushan, lord of the
\nTruth, the goad that drives open the closed heart and makes the sacred word to
\narise from its depths, it is by this luminous-pointed goad which perfects the
\nradiant cows, accomplishes the luminous thoughts, that the conversion of the Pani
\nis effected; then the Truth-god in his darkened heart also desires that which
\nthe Aryan desires. Therefore by this penetrating action of the Light and the
\nTruth the powers of the ordinary ignorant sense-activity become subject to the
\nAryan. <\/p>\n

But, normally, they are his enemies, not dāsa,<\/i> in the sense of
\nsubmission and service (dāsa,<\/i> servant, from das<\/i> the work),
\nbut in the sense of destruction and injury (dāsa, dasyu,<\/i> an enemy,
\nplunderer, from das<\/i> to divide, hurt, injure). The Pani is the robber who
\nsnatches away the cows of light, the horses of the swiftness and the treasures
\nof the divine plenitude, he is the wolf, the eater, atri, vṛ<\/span>ka;<\/i> he is the obstructer,
\nnid,<\/i> and spoiler of the word. He is the enemy, the thief, the false or
\nevil thinker who makes difficult the Path by his robberies and obstructions. "Cast
\naway utterly far from us the enemy, the thief, the crooked one who places
\nfalsely the thought; O master of existence,  <\/p>\n

\nPage \u2013 230<\/font><\/p>\n

\n

make our path easy to travel. Slay the Pani for he is the wolf, that
\ndevours" (VI.51.13,14). His rising to the attack must be checked by the
\ngods, "This god (Soma) in his birth with Indra for helper held back by
\nforce the Pani" (VI.44.22), and won Swar and the sun and all the riches.
\nThe Panis have to be slain or routed so that their riches may be ravished from
\nthem and devoted to the higher life. "Thou who didst sever the Pani in his
\ncontinuous ranks, thine are these strong givings, O Saraswati. O Saraswati,
\ncrush the obstructers of the gods" (VI.61.1,3). "O Agni and Soma,
\nthen was your strength awakened when you robbed the Pani of the cows and found
\nthe one Light for many" (1.93.4). <\/p>\n

When the gods awake in the Dawn for the sacrifice, the Panis must not awake
\nalso to interfere with its successful progress; let them sleep in their cavern darkness. "O Dawn, queen of the
\nplenitudes, awaken those who fill us (the gods), but let the Panis sleep
\nunawakening. Richly dawn for the lords of the plenitude, O queen of the
\nplenitude, richly for him who affirms thee, O Dawn that art Truth. Young she
\nshines out before us, she has created her host of the ruddy cows; in the
\nnon-existent vision has dawned out wide" (1.124.10,11). Or again in
\nIV.51.1-3, "Lo, in front of us that supreme light full of the knowledge has
\narisen out of the darkness; daughters of heaven shining wide, the Dawns have
\ncreated the path for the human being. The Dawns stand in front of us like
\npillars in the sacrifices; breaking out pure and purifying they have opened the
\ndoors of the pen, the darkness. Breaking forth today the dawns awaken to knowledge
\nthe enjoyers for the giving of the rich felicity; within where there is no play
\nof light let the Panis sleep unwaking in the heart of the darkness." Into this
\nnether darkness they have to be cast down from the higher planes while the Dawns
\nimprisoned by them in that night have to be lifted to the highest planes. "Panis
\nwho make the knot of the crookedness, who have not the will to v\/works, spoilers
\nof speech, who have not faith, who increase not, who do not sacrifice, them has
\nAgni driven farther and farther; supreme, he has made them nethermost who will not
\nsacrifice. And (the Cows, the Dawns) who rejoiced in the nether darkness, by his
\npower he has made to move to the highest… <\/p>\n

\n

\nPage \u2013 231<\/font><\/p>\n

\n<\/div>\n

He has broken down by his blows the walls that limit, he has given the
\nDawns to be possessed by the Aryan", aryapatnir uṣ<\/span>asaś cakāra<\/i> (VII.6.3-5).
\nThe Rivers and Dawns when in the possession of Vritra or Vala are described as dāsapatnīḥ<\/span>.;<\/i> by the action of the gods
\nthey become aryapatnīḥ<\/span>,<\/i> they become the helpmates of the Aryan. <\/p>\n

The lords of the ignorance have to be slain or enslaved to the Truth and its
\nseekers, but their wealth is indispensable to the human fulfilment; it is as if
\n"on the most wealth-abounding head of the Panis" (VI.45.31) that Indra
\ntakes his stand, paṇ<\/span>īnām
\nvarṣ<\/span>iṣ<\/span>ṭ<\/span>he mūrdhan asthāt;<\/i> he becomes
\nhimself the Cow of Light and the Horse of Swiftness and lavishes an ever-increasing
\nthousandfold wealth. The fullness of that luminous wealth of the Panis and its ascent
\nheavenward is, as we know already, the Path and the birth of the Immortality. "The
\nAngirasas held the supreme manifestation (of the Truth), they who had lit the fire,
\nby perfect accomplishment of the work; they gained the whole enjoyment of the Pani,
\nits herds of the cows and the horses. Atharvan first formed the Path, thereafter
\nSurya was born as the protector of the Law and the Blissful One, tataḥ<\/span> <\/span>sūryo
\nvratapā vena ājani.<\/i> Ushanas Kavya drove upward the Cows. With them
\nmay we win by the sacrifice the immortality that is born as a child to the Lord
\nof the Law," yamasya jātam amṛ<\/span>tam yajāmahe <\/i>(1.83.4,5). Angirasa
\nis the Rishi who represents the Seer-Will, Atharvan is the Rishi of the journeying
\non the Path, Ushanas Kavya is the Rishi of the heavenward desire that is born from
\nthe seer-knowledge. The Angirasas win the wealth of illuminations and powers of
\nthe Truth concealed behind the lower life and its crookednesses; Atharvan forms
\nin their strength the Path and Surya the Lord of Light is then born as the guardian
\nof the divine Law and the Yama-power; Ushanas drives the herded illuminations of
\nour thought up that path of the Truth to the Bliss which Surya possesses; so is
\nborn from the law of the Truth the immortality to which the Aryan soul by its sacrifice
\naspires. <\/p>\n<\/div>\n

\nPage \u2013 232<\/font><\/p>\n<\/td>\n<\/tr>\n<\/table>\n","protected":false},"excerpt":{"rendered":"

CHAPTER XXII The Conquest over the Dasyus   THE Dasyus stand in opposition to both the Aryan gods and the Aryan seers. The gods are…<\/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-878","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\/878","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=878"}],"version-history":[{"count":0,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/posts\/878\/revisions"}],"wp:attachment":[{"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/media?parent=878"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/categories?post=878"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/worksofthemotherandsriaurobindo.org\/index.php\/wp-json\/wp\/v2\/tags?post=878"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}