{"id":10510,"date":"2012-05-03T06:47:35","date_gmt":"2012-05-03T05:47:35","guid":{"rendered":"http:\/\/www.dandavats.com\/?p=10510"},"modified":"2012-05-03T06:47:35","modified_gmt":"2012-05-03T05:47:35","slug":"a-place-from-which-to-grow","status":"publish","type":"post","link":"https:\/\/www.dandavats.com\/?p=10510","title":{"rendered":"A Place from Which to Grow"},"content":{"rendered":"

By Dhanesvara Das<\/strong>
\n Human life is meant for growth. Although physical growth stops before
\nseveral decades, emotional, psychological, intellectual and spiritual growth
\ncan and should continue throughout every person’s life. In order to grow
\nproperly however, we need a proper place. Place means not only a physical
\nplace such as household, but proper relationships with others and proper
\nactivity. All three of these are essential aspects for optimal growth. This
\npaper addresses the question of people’s place in modern society and
\ncontrasts it with place in the varnashrama culture and the different results
\nin society and people’s lives.
\n A potted plant offers a very good example of having a proper place. The
\npot is the physical place where the plant lives, but beyond the pot alone
\nthe plant also requires a proper environment in terms of soil conditions,
\natmosphere, temperature, water, and sunlight. When these conditions are
\nminimally met the plant can live, but when they are optimal the plant can
\nthrive.
\n Likewise we are meant to thrive, not just live. We need a properly
\nclean house and environment where we can care for and give rest to our body,
\nalong with nourishing food. This alone will allow us to survive, but not
\nthrive for as it is said, man does not live by bread alone. More than mere
\nsurvival we all desire to have interesting and meaningful activity
\nappropriate to our nature. In the modern world we generally call this
\n“work.” Ideally that work will be a bit challenging so that we may make use
\nof our faculties of understanding, ability, and reasoning. The challenge
\nhelps us to grow. If the work is too easy we will be bored and unengaged,
\nand if the work is beyond our capacity or ability we will be overworked and
\nstressed.
\n And we also need a place in relationship to others. These relationships
\nmust be appropriate to our respective stages of life and theirs. Thus we
\nwill have different relationships with those senior to us than we have with
\nour peers or with our juniors. Having a proper place according these
\ncriteria will help us to be happy and balanced individuals. Like the potted
\nplant without water, or sunshine, if any of these aspects of life are meager
\nor missing, then life can run the gamut from drudgery to torture, conditions
\nunder which growth of any kind is difficult or impossible.
\n Place is so important in society that the war at Kurukshetra was fought
\nto give the Pandavas a proper place. The war could have been avoided if
\nDuryodhana would have allowed the Pandavas one village each, but he denied
\nthe Pandavas any land whatsoever, not enough for a single needle! The proper
\ndharma of a ksatriya requires them to provide a place to others in his
\nvillage or kingdom, and this is such a necessary and essential requirement
\nthat a ksatriya is forbidden any other engagement, even in times of
\nemergency. The Supreme Lord Sri Krishna came to establish the principles of
\nreligion (paritranaya sadhunam) and to this end He admonished Arjuna to
\nfight the battle to properly establish the .
\nPlace in Ancient Cultures<\/b>
\n Historically one’s place in society was both fixed and rigid. In both
\nWestern (Feudal society) and Eastern culture place was generally assigned
\naccording to one’s birth. Males generally did what their fathers did and
\nfemales naturally became mothers and caretakers. You would become an
\naristocrat if your parents were aristocrats, and if they were peasants you
\nwould remain a peasant. The world was fairly well fixed at those times and
\nthere was no upward or even lateral mobility for the vast majority of
\npeople. In one sense this was bad and in another it was good. Bad in that if
\nyou had a different nature than your father you were unable to be fulfilled,
\nbut it was good in that a strong social contract existed. Every person had a
\ndefinite place in society with well understood rules of behavior, knowing
\nwhat they could expect of others and the expectations of themselves. In this
\nsense nobody was alone in the world. Whatever their fate might have been,
\nthey were joined together with others of their kind with whom they would
\nshare their miseries and joys. For further insights into these types of
\nculture and the differences before and after the introduction of Western
\ninfluences read for example, Bhakti Vikasa Swami’s “Glimpses of Traditional
\nIndian Life,” or Helena Norberg-Hodge’s “Ancient Futures: Learning from
\nLadakh.”
\nFinding Our Place in Today’s World<\/b>
\n Modern society is just the opposite-we are not given a place in
\nsociety-we have to find it, beginning even in childhood. Parents, pressed
\nfor time, find it much easier to do everything themselves rather than taking
\ntime to teach their children and guide them in building their skills, so
\nthat many have never washed a floor or even a dish by the time they leave
\nhome. Children lack a place even within their family. They are told to “go
\nplay,” or they entertain themselves with television and electronic games.
\nAlthough they do not have an active role in life they are somehow suddenly
\nexpected to fit right into the adult world upon graduation from school.
\nHowever they often cannot and it is taking increasing years for them to find
\ntheir place in the adult world. Today most people do not marry until they
\nare almost thirty years of age, indicating that this is when they are able
\nto find their place in society; whereas just two generations back they would
\nmarry and begin their family lives just after high school.
\n Going back to the years when society was more formally structured and
\nthere was a subsistence economy children had a part in adult society and
\ncould take responsibility at much younger ages. For example, David Farragut
\n(later Admiral Farragut) was a mere 12 years old during the War of 1812 when
\nhe was given his first command. Those who have visited India have
\nundoubtedly witnessed children of very young ages taking responsibility to
\nmanage the shop of their father, the care of their siblings and even carry
\non entrepreneurial activities without any adult supervision. When I see such
\nthings I try to imagine any American boy or girl of the same age doing
\nsimilar things. I cannot. Anthropologist Joseph Campbell also observed that
\nmany young men have great difficulty finding their place in modern society,
\nto which he attributed the attraction of gang membership, and later
\ninvolvement in the mafia, whose “codes of honor” do provide a place along
\nwith attendant duties and relationships. He suggested that until adult
\nsociety finds some way to provide a place for young men they will naturally
\ncontinue their involvement in gangs.
\n For most people their work provides their place and their orientation
\nto the world-a way to think of themselves and their relationships with
\nothers. It provides the income with which they pay for their home, another
\naspect of place. Work is therefore an essential element of finding one’s
\nplace. Although we now have the freedom to choose our work, to be and
\nachieve anything to the limit of our ability, this is a challenge that many
\npeople struggle with. Despite the many books to help people find the right
\njob or occupation, despite the many career counselors and job placement
\ncompanies, some 80 percent of workers are still unsatisfied with the work
\nthey do. This indicates that their work is not according to their nature,
\ntheir guna and karma. Being improperly situated they can make a mess of
\nthings, especially in positions of leadership or management, and it is
\nalmost certain that in such situations they cannot grow.
\nThe Consequences of Loss of Place<\/b>
\n The sense of place, the psychological support that comes from it, and
\nthe result of losing it was studied by the pioneer sociologist, Emile
\nDurkheim. Observing the rapid changes in the social and economic conditions
\nof society during the industrialization of the late 19th century, he found
\nthat in rapidly changing environments people became unsure of what was
\nexpected of them, and what they could or should expect from others. These
\nexpectations, known as social norms, are the basic rules of the culture.
\nDurkheim observed that without having a place where they know the norms to
\nguide them, people become dissatisfied, purposeless and alienated which
\nleads to conflicts, crime, suicide and other social deviancies. He called
\nthis condition <\/i>anomie<\/i>, and wrote about it in his books “The Division
\nof Labor in Society” and “Suicide.”
\n One of the great tragedies of the modern era is the lack of place for
\nthe hundreds of millions, even billions, of “unnecessary” and “unwanted”
\npeople-the unemployed, the homeless, street urchins, and slum-dwellers.
\nModern society affords them little if any place to give them even the simple
\nhonor of living. Who gets a place in modern society? Increasingly only those
\nwho can earn a profit for others, or provide money for others, that is,
\nthose who have employable skills for which there is a market. However, the
\nneed for employable people is diminishing with a diminishing economy. In
\nthe1930s some 60 percent of Americans lived on farms and could provide for
\nthemselves. Over the next 50 years 2,000 farms every week went under or were
\nsold, their occupants moving to the cities. Today those remaining on farms
\nnumber less than 5 percent of the population, and the other 95 percent
\nrequire jobs that produce money in order to get their food. Because of the
\nloss of manufacturing jobs to southeast Asia and service jobs to India and
\nelsewhere there are simply not enough jobs available. The official
\nunemployment figures are in double digits, but the real figure counting all
\npeople who would like to work if they could is more than 20% in America.
\nThat figure is similar throughout the world.
\n Worldwide more than 50 percent of the people now live in cities and the
\nprediction is that by the year 2020, 90 percent of the people in large
\nmetropolitan areas will be slum-dwellers. This is almost half of the entire
\nglobal population! By definition slum dwellers do not have sufficient
\nearnings with which to properly maintain themselves. Either they are wage
\nslaves that are forced to work long hours at wages insufficient to live on,
\nor they have no regular job. In either case they have no place that allows
\nthem to grow. Wage slaves generally have no money and no time for anything
\nelse that might contribute to their growth. And no job means no place, no
\nplace means anomie, which means increased theft, crime, drug use,
\nprostitution and suicide. This is what is meant by nirvishesha<\/i> and
\nsunnyavadi<\/i>, the voidism and impersonalism of the Kali-yuga. What can
\nwe expect when half of humanity has no place? It is a house of horror. This
\nis seen as such a problem that there is serious discussion at high levels of
\n“culling” the human race to what is “needed,” and eliminating the “useless
\neaters.” (This is actually not new. The ideas of Thomas Malthus and eugenics
\nhave been around for several hundred years). These problems could and should
\nbe fixed by society’s leader but the policies of government only seem to
\nmake them worse.
\nFinding One’s Place in ISKCON<\/b>
\n In the early days of Srila Prabhupada’s movement it was easy to find
\none’s place in the society. Indeed, this was one of the features that made
\nISKCON so attractive. Expansion was rapid and young people, or anybody
\nactually, could easily find a place to make their contribution, whatever
\nthat was. Having a place and the opportunity to contribute to the effort
\ngave the devotees great joy that happiness was expressed on their faces in
\nkirtan, on harinam and in their service.
\n However, in ensuing years the social structure of the movement changed.
\nAs the devotees married and began families there was no longer suitable
\nfacility within the temples, and they were forced to live outside. To pay
\nfor that, most, but not all, had to find their work outside the movement as
\nwell. This generally resulted in not having close proximity to the temples,
\nwhich meant less association and less service. The result was
\npredictable-unable to maintain their active involvement in the movement
\nthese devotees no longer had a place. They became the congregation:
\nattending the Sunday program, kirtan and taking prasadam, but that is not
\nenough to have a place and a feeling of contributing to the mission, and a
\nfeeling of belonging. This trend continued through the 80s and ISKCON became
\nlike any other church, with majority of devotees participating as the
\ncongregation. In the process ISKCON ceased to be a counter-culture and had
\ngone mainstream where life was compartmentalized-work in this arena, social
\nlife here, family life there, and spiritual life over there… <\/i>
\n Today the vast majority of devotees have never lived in a temple, and
\nnever had the opportunity to engage cent per cent in temple service, harinam
\nand book distribution. This means that many of them have never had the
\nprivilege to experience what it means to find their place exclusively in
\nKrishna consciousness. It is my experience, having been both part of the
\ncongregation and on the inside, that spiritual progress is much easier and
\nlife is much happier on the inside. We also observe that the devotees who
\nare the steadiest and strongest in their devotional service are those who
\nhave full-time devotional service that provides for their maintenance,
\ngiving them a place in all respects: the sannyasis, the leaders, the temple
\npresidents, pujaris, cooks, those working with translation and book
\nproduction and distribution, brahmacaris, etc. And even among these only a
\nfew are fortunate enough to have a place inside the movement their entire
\nlives. Unfortunately there is limited engagement in the temple activities
\nand many are forced to find a place in the dominant culture. For them
\nKrishna consciousness becomes another of several other aspects of their life
\nand may not be the most influential.
\nPlace in Varnashrama Culture<\/b>
\n The Vedic culture is created and arranged by what may be called “higher
\nauthority.” That is, the Supreme Lord has not only given us this world for
\nour activities, but has also given instruction how we can live here happily,
\nhaving meaningful work, and growing throughout our lives. Through the
\nhierarchy of this world He has given these principles of living in the Codes
\nof Dharma, or dharma shastra. <\/i> The codes of dharma divide society
\ninto four working classes called varnas, and four stages of life for
\nspiritual purposes called ashrama. Each of these has their specific
\nobligations as well as defined relationships with the other sections. This
\nscientifically arranged society is designed to provide everyone a place that
\nwill facilitate lifelong growth in all spheres of life.
\n In the varnashrama culture occupation is not simply a means of
\nobtaining as much money as possible, nor is it merely a haphazard job taken
\nsimply for survival. The entire concept of varna is that work must be
\nappropriate to one’s nature, or guna and karma. Lord Krishna emphatically
\nstates in the Bhagavad-gita that one must work according to their own nature
\nand that it is dangerous to do the work of others. (3.35, 18.47) Why
\ndangerous? Because by doing inappropriate work and being improperly situated
\nwe cannot fulfill the purpose of human life, which is to grow.
\n There are four varnas-brahmana, ksatriya, vaisya and sudra, or the
\npriests and intellectuals, the political leaders, the organizers and
\nproducers and the workers. All occupations in every human culture can be
\nbroadly classified into one of these four. In the modern culture the
\nrelationship between these four is determined by money almost exclusively,
\nwith corresponding neglect of dharma, but in the varnashrama culture those
\nrelationships are prescribed by the codes of dharma.
\n In regard to place the ksatriya has a very important role-he is tasked
\nwith giving everyone a proper place in society-both in terms of housing and
\nwork. For his exercise in caring for the citizens as if they were his own
\nchildren the ksatriya is considered the representative of the Lord. Not only
\nis it his duty to see that there is no unemployment in the varnashrama
\nculture, but everyone must also have work according to their nature. Hence
\nbesides no unemployment there is not even any under<\/i>employment. In
\nsuch a system job dissatisfaction would approach zero percent.
\n Neither is there any homelessness in the varnashrama culture. Everyone
\nhas a place to live, a place to work, and proper relationships with others.
\nThis not only includes all human beings, but all species of life, especially
\nincluding the bulls and cows, domesticated animals who provide for the needs
\nof sustainable power and good nutrition.
\nCreating a Place for Everyone<\/b>
\n We often repeat what one astrologer said of Srila Prabhupada, that he
\ncreated a house in which the whole world can live. This is another way of
\nsaying that Srila Prabhupada arranged for everyone to have a place from
\nwhich they can grow. Everyone means not only the devotees of his Movement,
\nbut all people of the world.
\nIn his last days Srila Prabhupada spoke to Kuladri about this:
\n Kuladri das: “I was the temple president at New Vrindavan for so many
\nyears, and Prabhupada had a vision for a pilgrimage site in North America
\nand a farm community. So he never emphasized book distribution to us. He
\nexplained to me, especially at the end when I was with him in Bombay and in
\nVrindavan just before he left, that the second half of his movement would be
\ndramatically different than the first half. The emergency tactics that he
\nused to distribute books and give young people sannyasa and open as many
\ntemples as possible would end. He wanted places like New Vrindavan to
\nestablish the culture of Krishna consciousness with colleges, grihastha
\nlifestyle, all of the things to demonstrate the philosophy that he was so
\ncareful to present in his books. So he right up to the end he was telling me
\nthat the farm communities were so important for the second half and the
\nvision would be very different than when his movement got started in the
\nWestern world.”
\n In my way of understanding this statement, Srila Prabhupada was
\npreparing us to lead a great social movement based on his teachings to give
\na place to the millions of people that modern society discards like so much
\nrubbish. This is where I see the varnashrama culture playing a significant
\nrole. If the world’s unfortunate people are to be saved it cannot be that we
\nsimply help them find a place again in the same culture that spit them out.
\nThere must be something different that will give them hope to have a
\nmeaningful life, and a place from which to grow. That something different is
\nthe sustainable village life where every person has a proper place to live,
\nproper engagement, and proper relationships.
\n On various occasions Srila Prabhupada instructed that the householders
\nshould all live on the farms. Why? Because the village can provide a proper
\nplace for everyone to live in the context of Krishna consciousness. This is
\ndue to the fact that agriculture can provide an economic alternative to the
\ncity job in an environment that supports Krishna consciousness, frees the
\ndevotee from having to associate with non-devotees, and helps them to become
\nfree from rajas and tamo-guna and established in goodness-an important step
\nto rising to suddha-sattva, the transcendental plane of existence. Moreover,
\nthe village offers many different types of engagement and it is much easier
\nto find work that is according to one’s guna and karma. Although this
\ninstruction of Srila Prabhupada has been neglected, the advantages of the
\nvillage life remain. Devotees who are struggling in the cities both with
\nearning sufficient money and in their spiritual lives may find it helpful to
\nfind a place in the village.
\nThe Result of Giving the Bulls a Place<\/b>
\n Not only does the village provide the devotee with the necessities of
\nlife, but also provides the bull with much needed engagement. The bull also
\nis given a place in the spiritual culture, but he has also been rejected
\nfrom the atheistic, materialistic, dominant culture, and replaced by
\noil-consuming machines that wreak havoc on the environment and our sanity.
\nAt our Gitagrad community in Lithuania, New Gaudadesha, Bhakta Petras has
\ntaken up the care and engagement of the bulls. I asked him what he had
\nlearned while he was training them. His reply was profound, indicating that
\nall of human society will benefit greatly by again giving the bull a place
\nin society. Bhakta Petras replied that from the bull he has learned:
\n* They do not learn quickly; one must go slow as they learn slowly
\nday-by-day
\n* Therefore great patience is required. A local man told Petras early
\non that he would have to be patient, but that man himself did not even know
\nhow<\/i> patient one must be. Researching Srila Prabhupada’s book Petras
\nfound that that patience is the most important quality and the mother of all
\nother virtues.
\n* As you are training them, they are also teaching you.
\n* Because they are very regulated in their actions, they force you to
\nbe regulated in yours.
\n* The bull teaches you sattva; he is an animal of a sattva nature, and
\nhe will not go to rajas-you cannot make him get passionate. Instead, you
\nyourself must come to sattva if you want to work with him-he will thus force
\nyou to come to sattva.
\n* Working with the bull may be compared to working with children or
\nwomen, in that, if you get angry with them they will refuse to cooperate
\nwith you. If you are calm and reasonable they will work with you.
\n* Rajo-guna (increasing speed) and tamo-guna (negative
\nreinforcement-hitting them) does not work with these animals.
\n* Petras recently read from very old records how if a person had been
\ndrinking and the bulls smell that they will refuse to work with the man.
\nIndeed, they will even try to gore him. They don’t want to associate with
\nsuch people in the lower modes of nature.
\n* The bulls and man are a team; they work together. Unlike driving a
\ncar or tractor, where the driver simply controls the machine. With the bulls
\none must learn to cooperate and work as a team.
\n* There is mutual dependency between the bulls and the teamster; the
\nbulls depend on the man to feed and care for them, and the man depends on
\nthe bulls to provide necessary power for accomplishing things.
\n Petras’ comments gave me many realizations. The first is that Petras
\nhimself is not just training the bulls, but they are also training him. By
\nhis effort he is receiving valuable personal training in sattvic qualities,
\nconditioning him to sattva-guna. Such training is difficult to come by in a
\nworld that is driven by passion and ignorance. Srila Prabhupada has taught
\nus that we must come to the platform of sattva before we can progress to
\nsuddha-sattva, or the transcendental plane. How valuable are the cow and the
\nbull to help us stay fixed in sattva-guna.
\n I also realized how our dependence on the cow and the bull teaches the
\nentire human society sattva, and keeps them in sattva. Having abandoned the
\nbull we have lost our tether to sattva and are the entire human race is
\ndrifting inexorably to rajas and tamo-guna, with the attendant terrible
\nconsequences that we are now beginning to reap, economically, socially,
\npolitically, etc.
\n Next I realized that the reason that Petras has had so many wonderful
\nrealizations because he made room for, and a commitment to Dharma (the
\nbulls) in his life. He gave the bulls a place in his world. Giving them a
\nplace means giving them a duty, and that is the birth of yajna (yajna is
\nborn of prescribed duties). Only interested in what they can take<\/i>
\nfrom others, modern man does not realize what the cow and bull have to
\ngive<\/i> to us. Neither does modern man understand sattva-guna or the
\ntremendous benefits that accrue to society as a whole by giving these
\nanimals their place in human society. Indeed, that is the case with all
\nliving beings in this world since, Om purnam ada purnam idam,<\/i> this
\nworld is perfectly equipped as a complete whole and every thing and every
\nliving thing has its place.
\n Modern man instead thinks he can do better by killing the bull and
\nexploiting the cow for milk and the earth for oil. There is a very old bull
\nat New Gaudadesh, Nandi. The neighbors ask why we bother to keep an old
\nbull. They tell us we should kill him. Such an impoverished mentality of
\nselfishness denying this living entity his place does not allow them to
\nrecognize the value of the bull, dharma, or reap the benefits of associating
\nwith these wonderful animals.
\nWe Are Missing Parts of the Social Machine<\/b>
\n All devotees, but the brahmanas and ksatriyas in particular are meant
\nto be the leaders of society meaning that they are concerned with the
\nwelfare of others, particularly those who are suffering:
\n\u00e7iv\u00e4ya lokasya bhav\u00e4ya bh\u00fctaye ya uttama-\u00e7loka-par\u00e4ya\u00eb\u00e4 jan\u00e4\u00f9
\njivanti n\u00e4tm\u00e4rtham asau par\u00e4\u00e7raya\u00e0 mumoca nirvidya kuta\u00f9 kalevaram
\n Those who are devoted to the cause of the Personality of Godhead live
\nonly for the welfare, development and happiness of others. They do not live
\nfor any selfish interest. (S.B. 1.4.12)
\n To this end Srila Prabhupada had wanted his followers, engaging what he
\ntaught them, to correct the defects of modern civilization by establishing
\ndaiva-varnashrama, or the divine culture of Krishna consciousness. This
\ndaiva-varnashrama culture can give everyone a place to grow and so doing
\ncure all of the ills of today’s society.
\n What is greatly needed now are men of ksatriya and vaisya natures to
\ntake their proper place in the spiritual society, for they are essential to
\nmake the whole scheme work. The ksatriyas and vaisyas must perform their
\ndharma as given by Sri Krishna in the Gita and dharma shastra. For the
\nksatriya this means they must establish and take care of a village and
\nprovide a place for the praja and insure that they have work according to
\ntheir nature. And the vaisyas are needed to organize the practical activity
\nof day-to-day life to see that people have food to eat, clothes to wear and
\nthe other necessities of life. This is their dharma. Where are they? Why are
\nthey not doing their duty? Unless and until these qualified men take up
\ntheir dharma this Krishna consciousness movement will not be able to show
\nthe way out of the darkness of the modern materialistic way of living.
\nPeople today are becoming increasingly confused by the economic and
\npolitical changes and are looking for leadership. The needed concepts are
\ngiven in Srila Prabhupada’s teachings, but unless we put them to practice
\nthey remain nothing more than the study of an earlier grand culture that has
\nseen its day and remains lost in a bygone era, and this Krishna
\nConsciousness movement will have missed its calling of showing the way out
\nof the darkness of nescience in this time of great adversity.
\n I hope that this has provided some appreciation of what place means in
\nthe life of any person and the necessity of establishing the divine
\nvarnashrama culture to once again provide a place for everyone. Let me
\nencourage all devotees to cooperate together to create healing communities
\nfor the benefit of all the devotees, as well as all the people of this
\nworld.
\n2 May 2012
\nKaunas, Lithuania<\/p>\n","protected":false},"excerpt":{"rendered":"

By Dhanesvara Das<\/strong><\/p>\n

Human life is meant for growth. Although physical growth stops before several decades, emotional, psychological, intellectual and spiritual growth can and should continue throughout every person’s life. In order to grow properly however, we need a proper place<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[2],"tags":[],"class_list":["post-10510","post","type-post","status-publish","format-standard","hentry","category-articles"],"_links":{"self":[{"href":"https:\/\/www.dandavats.com\/index.php?rest_route=\/wp\/v2\/posts\/10510","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/www.dandavats.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.dandavats.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.dandavats.com\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/www.dandavats.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=10510"}],"version-history":[{"count":0,"href":"https:\/\/www.dandavats.com\/index.php?rest_route=\/wp\/v2\/posts\/10510\/revisions"}],"wp:attachment":[{"href":"https:\/\/www.dandavats.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=10510"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.dandavats.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=10510"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.dandavats.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=10510"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}