{"id":340304,"date":"2025-06-14T08:31:11","date_gmt":"2025-06-14T03:01:11","guid":{"rendered":"https:\/\/forumias.com\/blog\/?p=340304"},"modified":"2025-06-16T09:50:26","modified_gmt":"2025-06-16T04:20:26","slug":"psir-power-50-day-10-capsule-indian-political-thought-practice-qs","status":"publish","type":"post","link":"https:\/\/forumias.com\/blog\/psir-power-50-day-10-capsule-indian-political-thought-practice-qs\/","title":{"rendered":"PSIR Power 50 \u2013 Day 10 Capsule: IPT- Part1\/2 + Practice Qs"},"content":{"rendered":"<p>Hello Aspirants<\/p>\n<p>Today it\u2019s about first part of<span style=\"color: #000000\"> Indian<\/span> Political thought\u2013 <strong>Nature, Sources, Characteristics, Dharma shastras, Mahabharata Tradition, Buddhist Political Thought, Jain Political Thought, Kautilya\u2019s Arthashastra.<\/strong><\/p>\n<p><strong>\u00a0<\/strong><\/p>\n<p>Some of you take it lightly but<strong> UPSC<\/strong> likes to <strong>ask big questions<\/strong> from this section<strong> (either 15 or 20 Marks). <\/strong>So, across Dharamshastra, Arthashastra, and the Buddhist tradition you have<strong> 8 fifteen-mark questions and 2 twenty-mark questions; <u>none are ten-mark questions<\/u> in last 12 years.<\/strong><\/p>\n<p><strong>\u00a0<\/strong><\/p>\n<p><strong>1 | Nature of Early Indian Political Thought<\/strong><\/p>\n<ul>\n<li><strong>Multiple labels for \u201cpolitics\u201d<\/strong>: <strong>Rajadharma \u00b7 Kshatravidya \u00b7 Rajyasastra \u00b7 Dandaniti \u00b7 Nitisastra \u00b7 Arthasastra<\/strong>.<\/li>\n<li><strong>Concept of <em>Matsyanyaya<\/em><\/strong>: in a law-less state of nature the \u201cbig fish eat small fish\u201d \u21d2 need for <strong>Danda<\/strong> (coercive authority).<\/li>\n<li><strong>Dharma + Danda<\/strong>: moral order (<em>dhr<\/em> = \u201cto hold\u201d) upheld by disciplined punishment; king prevents <strong>Varnasankara<\/strong> and enforces <strong>Varnashrama-dharma<\/strong>.<\/li>\n<\/ul>\n<p>&nbsp;<\/p>\n<p><strong>2 | Sources &amp; Historiography<\/strong><\/p>\n<ul>\n<li><strong>Textual base<\/strong>: <strong>Rig, Sama, Yajur, Atharva Vedas \u00b7 Dharmasutras &amp; Smritis \u00b7 Mahabharata \u00b7 Ramayana \u00b7 <em>Arthasastras<\/em> (esp. <em>Kautilya<\/em>) \u00b7 Buddhist &amp; Jain canons \u00b7 Epigraphs, coins, Greek &amp; Chinese accounts<\/strong>.<\/li>\n<li><strong>Nationalist recovery<\/strong>: <strong>K. T. Telang \u00b7 R. G. Bhandarkar \u00b7 Radhakumud Mookerji \u00b7 K. P. Jayaswal \u00b7 R. C. Majumdar \u00b7 B. K. Sarkar<\/strong> highlighted India\u2019s political heritage; <strong>R. S. Sharma<\/strong> exposed their caste-blind romanticism.<\/li>\n<\/ul>\n<p>&nbsp;<\/p>\n<p><strong>3<\/strong><strong> | Characteristic Features (after Bhikhu Parekh)<\/strong><\/p>\n<ul>\n<li>Politics fused with <strong>Dharma<\/strong>; divine sovereignty limits rulers.<\/li>\n<li><strong>Ethical kingship<\/strong> internally, pragmatic realism (<strong><em>Kautilya<\/em><\/strong>) externally.<\/li>\n<li><strong>Varnashrama<\/strong> hierarchy: Brahmana\u2013Kshatriya governance compact, Vaishya support, Shudra subordination.<\/li>\n<li>State &amp; society indistinct; monarchy normal though <strong>Ganasanghas<\/strong> existed.<\/li>\n<li>Writing style <strong>didactic, conservative, apologetic<\/strong>; plural loci of authority.<\/li>\n<\/ul>\n<p>&nbsp;<\/p>\n<p><strong>4 | Buddhist Contributions<\/strong><\/p>\n<ul>\n<li>Kingship via <strong>social contract<\/strong>: people elect <strong>Mah\u0101sammata<\/strong>; revolt against tyranny justified.<\/li>\n<li><strong>Sangha<\/strong> models <strong>democratic procedure<\/strong>: assemblies, quorum, voting, committees.<\/li>\n<li>Upholds <strong>Dharma over Danda<\/strong>; ideal <strong>Chakravartin<\/strong> rules by virtue.<\/li>\n<\/ul>\n<p>&nbsp;<\/p>\n<p><strong>5 | Muslim-Period Inputs<\/strong><\/p>\n<ul>\n<li>Theoretically <strong>Islamic state<\/strong> under Caliphal legitimacy; <em>jizya<\/em> for non-Muslims.<\/li>\n<li><strong>Abu\u2019l-Fazl ibn Mubarak<\/strong> ( <em>Ain-i-Akbari<\/em> ): king radiates <strong>Divine Light<\/strong>; duties\u2014protection, justice, paternal care, conquest.<\/li>\n<li>Contrast <strong>\u201ctrue\u201d<\/strong> vs <strong>\u201cselfish\u201d<\/strong> monarchs.<\/li>\n<\/ul>\n<p>&nbsp;<\/p>\n<p><strong>6 | Political Wisdom of the Mah\u0101bh\u0101rata \u2013 \u015a\u0101ntiparva<\/strong><\/p>\n<ul>\n<li>Authored by <strong>Krishna Dwaipayana Vy\u0101sa<\/strong>; treated as historical-political text by <strong>D. D. Kosambi<\/strong>.<\/li>\n<li>Three books: <strong>Rajadharmanushasana \u00b7 Apaddharm\u0101nushasana \u00b7 Mokshadharma<\/strong>.<\/li>\n<li>Two state-origins: <strong>Divine<\/strong> (story of <strong>Prithu Vainya<\/strong>) &amp; <strong>Social contract<\/strong> (people seek order)\u2014underscored by historian <strong>R. Sharan Sharma<\/strong>.<\/li>\n<li><strong>Sapt\u0101<\/strong><strong>\u1e45<\/strong><strong>ga elements<\/strong> (echo <strong>Kautilya<\/strong>): <em>Sw\u0101min, Am\u0101tya, Janapada, Durga, Kosha, Danda\/Bala, Mitra<\/em>.<\/li>\n<li>Kingship = dean of <strong>Dandaniti<\/strong>; promotes <strong>Purusharthas<\/strong> (Dharma-Artha-K\u0101ma-Moksha).<\/li>\n<li><strong>Anant S. Altekar<\/strong>: royal authority rests on both divine sanction &amp; popular consent.<\/li>\n<li>Foreign policy: spies, cautious alliances, underestimate none.<\/li>\n<\/ul>\n<p>&nbsp;<\/p>\n<p><strong>7 | <em>Manusm<\/em><\/strong><strong><em>\u1e5b<\/em><\/strong><strong><em>ti<\/em><\/strong><strong> \u2014 Brahminical Law-State<\/strong><\/p>\n<ul>\n<li><strong>Smriti<\/strong> source: combines <strong>shruti<\/strong> (Veda) &amp; human tradition; four legal founts: <em>Veda, conduct of Vedic learned, practice of holy men, conscience<\/em>.<\/li>\n<li><strong>K. P. Jayaswal<\/strong>: rulers like <strong>Pu<\/strong><strong>\u1e63<\/strong><strong>yamitra \u015au<\/strong><strong>\u1e45<\/strong><strong>ga<\/strong> used divine-law claims for legitimacy.<\/li>\n<li>Kingship averts <strong>Matsyanyaya<\/strong>; <strong>Danda itself is king<\/strong>.<\/li>\n<li>Governance counsel: noble ministers, <em>saam-daam-bhed-dand<\/em> diplomacy, forts, spies, bee-like taxation (never taxing Brahmins).<\/li>\n<li><strong>Varna-centric justice<\/strong>: Brahmin leniency vs Shudra severity; Brahmin courts, Shudra barred.<\/li>\n<li><strong>Marriage code<\/strong>: eight rites; <em>anuloma<\/em> tolerated, <em>pratiloma<\/em> condemned.<\/li>\n<li>Women under perpetual male guardianship; likened to property.<\/li>\n<li>Mixed castes stratified (<em>Anuloma \u00b7 Pratiloma<\/em>) with set occupations.<\/li>\n<li><strong>B. R. Ambedkar<\/strong> burned <em>Manusm<\/em><em>\u1e5b<\/em><em>ti<\/em> (25 Dec 1927): \u201c<em>clog on the wheel of civilisation<\/em>,\u201d symbol of Dalit oppression.<\/li>\n<li><\/li>\n<\/ul>\n<p><strong>8 | Buddhist Political Thought (D\u012bgha Nik\u0101ya)<\/strong><\/p>\n<p><strong>Key modern interpreters <\/strong><strong>\u2192<\/strong> <strong>T. W. Rhys Davids \u00b7 S. J. Tambiah \u00b7 Max Weber<\/strong><\/p>\n<table>\n<tbody>\n<tr>\n<td><strong>Evolution (per B. G. Gokhale)<\/strong><\/td>\n<td><strong>Core doctrines, texts &amp; scholars<\/strong><\/td>\n<\/tr>\n<tr>\n<td><strong>Phase I \u2013 Mah\u0101sammata social-contract<\/strong><\/td>\n<td><strong>Agganna Sutta<\/strong>: beings fall from self-luminous state \u2192 greed, property, theft; elect the <strong>\u201cGreat Elect\u201d<\/strong> to police society. Analysed by <strong>V. P. Varma<\/strong>, linked to <strong>A. B. Keith<\/strong> (subtle-body idea). Legitimacy by consent (<strong>U. N. Ghoshal<\/strong>), challenges Brahmanical divine right. <strong>Ernest Gellner<\/strong> \u2192 psychological drivers; <strong>Steven Collins<\/strong> echoes.<\/td>\n<\/tr>\n<tr>\n<td><strong>Phase II \u2013 Monarchic ascendancy<\/strong><\/td>\n<td>Four functional classes; coexistence then eclipse of oligarchic republics (<strong>Sh\u0101kya<\/strong> polity). Decline traced by <strong>Uma Chakravarti<\/strong>. Sovereignty terms <strong>\u0101n\u0101 \u00b7 \u0101dhipacca \u00b7 issariya \u00b7 vasa \u00b7 siri<\/strong>. <strong>Saptaratna<\/strong> (wheel, elephant, horse, councillor, woman, jewel, householder). <strong>Dasa-r\u0101jadhamma<\/strong> (d\u0101na \u2192 avirodhana). Welfare &amp; \u201cking without thorns\u201d ideal (noted by <strong>Gail Omvedt<\/strong>).<\/td>\n<\/tr>\n<tr>\n<td><strong>Phase III \u2013 Dhamma &amp; Chakravartin<\/strong><\/td>\n<td><strong>Dhamma<\/strong> as cosmic regulator; state = instrument. Dual spheres <strong>\u0101n\u0101<\/strong> (command) &amp; <strong>Dhamma<\/strong> (moral law) \u2013 recognised by <strong>Bimbis\u0101ra \u00b7 Aj\u0101tasattu<\/strong>. <strong>\u0100n\u0101\u2013attha<\/strong> linkage (wealth\/welfare). <strong>Chakravartin \/ Dhammiko Dhammar\u0101j\u0101<\/strong>: universal monarch, seven treasures, conquers by righteousness; analysed via <strong>Laksiri Jayasuriya<\/strong> &amp; <strong>Gail Omvedt<\/strong> (A\u015boka). <strong>Mah\u0101purisa<\/strong> idea (super-human iddhis).<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<p><em>Critiques<\/em> \u2013 tyranny risk, lack of checks (<strong>Romila Thapar<\/strong>), quasi-Brahmanical ritualism (<strong>V. P. Varma<\/strong>).<\/p>\n<p>&nbsp;<\/p>\n<p><strong>9 | <\/strong><strong>Jain Political Perspective<\/strong><\/p>\n<p><strong>Key names <\/strong><strong>\u2192<\/strong> <strong>Somadeva \u00b7 Mah\u0101v\u012bra \u00b7 Sutrak<\/strong><strong>\u1e5b<\/strong><strong>t\u0101<\/strong><strong>\u1e45<\/strong><strong>ga \u00b7 Bhikhu Parekh<\/strong><\/p>\n<ul>\n<li>Tenets: state a <strong>\u201cnecessary evil\u201d<\/strong>; king should be welfare-oriented (<strong>Somadeva<\/strong>).<\/li>\n<li><strong>Ahimsa<\/strong>, <strong>Anek\u0101ntav\u0101da<\/strong> (pluralism), <strong>non-possessiveness<\/strong> guide law.<\/li>\n<li>Sovereignty of <strong>wisdom<\/strong>, multi-level collaborative leadership; reasonable taxation.<\/li>\n<li>Rugged <strong>individualism<\/strong>: self-conquest &gt; external conquest; karma\u2014no ritual salvation.<\/li>\n<li><strong>Theory of Relativity<\/strong>: graded righteousness; lay <strong>limited ahimsa<\/strong>.<\/li>\n<li>Modern relevance: dialogic tolerance, non-violent debate, stabilising identity through openness.<\/li>\n<\/ul>\n<p>&nbsp;<\/p>\n<p><strong>10 | <\/strong><strong>Kautilya \/ Chanakya (c. 4-th cent. BCE)<\/strong><\/p>\n<p>Rediscovered by <strong>R. Shamasastry<\/strong>; hailed by <strong>Roger Boesche<\/strong>, <strong>Max Weber<\/strong>, <strong>Hans Morgenthau<\/strong>.<\/p>\n<p><strong>Sapt\u0101<\/strong><strong>\u1e45<\/strong><strong>ga Theory<\/strong><\/p>\n<p><strong>Sw\u0101min \u00b7 Amatya \u00b7 Janapada \u00b7 Durga \u00b7 Kosha \u00b7 Danda\/Sena \u00b7 Mitra<\/strong> \u2013 state as living organism.<\/p>\n<p><strong>Mandala (\u201ccircle\u201d) Diplomacy<\/strong><\/p>\n<p><strong>Vijig\u012b<\/strong><strong>\u1e63<\/strong><strong>u \u00b7 Ari \u00b7 Mitra \u00b7 Ari-Mitra \u00b7 Mitra-Mitra \u00b7 Madhyama \u00b7 Ud\u0101s\u012bna<\/strong> \u2013 \u201cenemy of my enemy\u201d. Twelve-king geometry.<\/p>\n<p><strong>Policy Toolkits<\/strong><\/p>\n<ul>\n<li><strong>Up\u0101yas<\/strong>: <strong>Sama \u00b7 D\u0101na \u00b7 Bheda \u00b7 Da<\/strong><strong>\u1e47\u1e0d<\/strong><strong>a<\/strong> (conciliate \u2192 coerce).<\/li>\n<li><strong>\u1e62<\/strong><strong>a<\/strong><strong>\u1e0d<\/strong><strong>gu<\/strong><strong>\u1e47<\/strong><strong>ya<\/strong>: <strong>Sandhi \u00b7 Vigraha \u00b7 \u0100sana \u00b7 Y\u0101na \u00b7 Sa<\/strong><strong>\u1e43<\/strong><strong>\u015braya \u00b7 Dvaidhibh\u0101va<\/strong>.<\/li>\n<li><strong>Envoys (D\u016bta)<\/strong> &amp; multi-layer <strong>spy<\/strong> network; counter-intelligence stressed.<\/li>\n<li>Warfare modes: <strong>Mantra-, Prak\u0101\u015ba-, K\u016b<\/strong><strong>\u1e6d<\/strong><strong>a-, Tu<\/strong><strong>\u1e63\u1e47<\/strong><strong>\u012bm-yuddha<\/strong>.<\/li>\n<\/ul>\n<p><strong>Security &amp; Yogak<\/strong><strong>\u1e63<\/strong><strong>ema<\/strong><\/p>\n<p>Defence, internal order via <strong>Dharma<\/strong>, economic resilience. Anticipates non-traditional threats (famine, epidemic).<\/p>\n<p><strong>Realist yet Moral<\/strong><\/p>\n<p>National interest supreme, international anarchy accepted; nevertheless governance anchored in <strong>Dharma<\/strong>.<\/p>\n<p><strong>Modern Echoes (India) \u2013 observed by Jawaharlal Nehru et al.<\/strong><\/p>\n<p>Non-alignment cum power-balancing, 1971 USSR treaty, nuclear deterrent, Quad participation mirror <strong>Mandala\/Up\u0101ya<\/strong> logic.<\/p>\n<p><strong>\u00a0<\/strong><\/p>\n<p><strong>Comparative glances<\/strong><\/p>\n<table>\n<tbody>\n<tr>\n<td><strong>Pair<\/strong><\/td>\n<td><strong>Shared threads<\/strong><\/td>\n<td><strong>Divergences<\/strong><\/td>\n<\/tr>\n<tr>\n<td><strong>Kautilya\u2013Plato<\/strong><\/td>\n<td>Elitism, functional roles, virtue<\/td>\n<td>Philosopher-king vs split Brahmin\/Kshatriya; Plato idealist, Kautilya pragmatic.<\/td>\n<\/tr>\n<tr>\n<td><strong>Kautilya\u2013Aristotle<\/strong><\/td>\n<td>Organic state, contemporaneity<\/td>\n<td>Aristotle probes origins, wary of wealth; Kautilya wealth-positive, operational focus.<\/td>\n<\/tr>\n<tr>\n<td><strong>Kautilya\u2013Machiavelli<\/strong><\/td>\n<td>Realpolitik, centralised power<\/td>\n<td>Kautilya demands genuine virtue; broader socio-economic canvas.<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n<p><strong>Scholars Index:<\/strong><br \/>\n<strong>A. B. Keith\u2002|\u2002Abu\u2019l-Fazl ibn Mubarak\u2002|\u2002Aj\u0101tasattu\u2002|\u2002Anant S. Altekar\u2002|\u2002Aristotle\u2002|\u2002A\u015boka\u2002|\u2002B. G. Gokhale\u2002|\u2002B. K. Sarkar\u2002|\u2002B. R. Ambedkar\u2002|\u2002Bhikhu Parekh\u2002|\u2002Bimbis\u0101ra\u2002|\u2002D. D. Kosambi\u2002|\u2002Ernest Gellner\u2002|\u2002Gail Omvedt\u2002|\u2002Hans Morgenthau\u2002|\u2002Jawaharlal Nehru\u2002|\u2002Kautilya (Chanakya)\u2002|\u2002K. P. Jayaswal\u2002|\u2002K. T. Telang\u2002|\u2002Krishna Dwaipayana Vy\u0101sa\u2002|\u2002Laksiri Jayasuriya\u2002|\u2002Mah\u0101sammata\u2002|\u2002Mah\u0101v\u012bra\u2002|\u2002Niccol\u00f2 Machiavelli\u2002|\u2002Max Weber\u2002|\u2002Plato\u2002|\u2002Prithu Vainya\u2002|\u2002R. C. Majumdar\u2002|\u2002R. G. Bhandarkar\u2002|\u2002R. S. Sharma\u2002|\u2002R. Shamasastry\u2002|\u2002R. Sharan Sharma\u2002|\u2002Radhakumud Mookerji\u2002|\u2002Roger Boesche\u2002|\u2002Romila Thapar\u2002|\u2002S. J. Tambiah\u2002|\u2002Somadeva\u2002|\u2002Steven Collins\u2002|\u2002Sutrak<\/strong><strong>\u1e5b<\/strong><strong>t\u0101\u1e45<\/strong><strong>ga\u2002|\u2002T. W. Rhys Davids\u2002|\u2002U. N. Ghoshal\u2002|\u2002Uma Chakravarti\u2002|\u2002V. P. Varma<\/strong><\/p>\n<p>&nbsp;<\/p>\n<p>&nbsp;<\/p>\n<p>&nbsp;<\/p>\n<p><strong><u>Practice Questions (Write before 4 p.m.)<\/u><\/strong><\/p>\n<p><strong>\u00a0<\/strong><\/p>\n<p><strong>Question 1. <\/strong><strong>Dharmashastra presents a duty-centric worldview for individuals and communities. Comment.. [2015\/10m]<\/strong><\/p>\n<p><strong>\u00a0<\/strong><\/p>\n<p><strong>Question 2. <\/strong><strong>Compare and contrast the views of Kautilya and Machiavelli on statecraft.. [2015\/15m]<\/strong><\/p>\n<p><strong>\u00a0<\/strong><\/p>\n<p><strong>Question 3. <\/strong><strong>Do you think that the Buddhist traditions have lent greater ethical foundation to the ancient Indian political thought? Give your arguments. [2021\/20m]<\/strong><\/p>\n<p><strong>\u00a0<\/strong><\/p>\n<p>\ud83d\udccc <em>Model answers drop this evening on the Telegram channel:<\/em> <a href=\"https:\/\/t.me\/psirbyamitpratap\"><strong>https:\/\/t.me\/psirbyamitpratap<\/strong><\/a> \u2013 keep notifications on.<\/p>\n<p>&nbsp;<\/p>\n<p>See you tomorrow on Day 11. Keep practicing!<\/p>\n<p>&nbsp;<\/p>\n<p>\u2014<strong>Amit Pratap Singh<\/strong> &amp; Team<\/p>\n<p>&nbsp;<\/p>\n<p><strong>A quick note on submissions of copies and mentorship<\/strong><\/p>\n<ul>\n<li><strong>2025 Mains writers<\/strong>: <strong>Cohort 1 of O-AWFG<\/strong> kicks off <strong>12 June<\/strong> and <strong>ATS<\/strong> on <strong>15 June<\/strong>. The above practice set will serve as your <em>revision tool<\/em>, just <strong>do not miss booking your mentorship sessions<\/strong> for personalised feedback especially for starting tests. Come with your evaluated test copies.<\/li>\n<li><strong>2026\u00a0 Mains writers &#8211; <\/strong>keep uploading through your usual dashboard. Act on the feedback and improve consistently.<\/li>\n<li>Alternate between mini-tests <strong>(O-AWFG)<\/strong> and full mocks <strong>(ATS)<\/strong> has been designed to tackle speed, content depth, and structured revision\u2014line-by-line evaluation pinpoints your weaknesses and errors. Follow your <strong>PSIR O-AWFG &amp; ATS <\/strong>schedule and use the model answers to enrich your content, as rankers recommended based on their own success.<\/li>\n<\/ul>\n<table style=\"width: 100%;border-collapse: collapse;border-style: solid;background-color: #faf8ed\">\n<tbody>\n<tr>\n<td style=\"width: 100%\"><a href=\"https:\/\/forumias.com\/blog\/wp-content\/uploads\/2025\/06\/Power-50-\u2013-Day-10-Capsule.pdf\" target=\"_blank\" rel=\"noopener\">Click Here<\/a> to Download<\/td>\n<\/tr>\n<\/tbody>\n<\/table>\n","protected":false},"excerpt":{"rendered":"<p>Hello Aspirants Today it\u2019s about first part of Indian Political thought\u2013 Nature, Sources, Characteristics, Dharma shastras, Mahabharata Tradition, Buddhist Political Thought, Jain Political Thought, Kautilya\u2019s Arthashastra. \u00a0 Some of you take it lightly but UPSC likes to ask big questions from this section (either 15 or 20 Marks). So, across Dharamshastra, Arthashastra, and the Buddhist&hellip; <a class=\"more-link\" href=\"https:\/\/forumias.com\/blog\/psir-power-50-day-10-capsule-indian-political-thought-practice-qs\/\">Continue reading <span class=\"screen-reader-text\">PSIR Power 50 \u2013 Day 10 Capsule: IPT- Part1\/2 + Practice Qs<\/span><\/a><\/p>\n","protected":false},"author":10394,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":true,"template":"","format":"standard","meta":{"jetpack_post_was_ever_published":false,"footnotes":""},"categories":[12128],"tags":[],"class_list":["post-340304","post","type-post","status-publish","format-standard","hentry","category-psir-optional","entry"],"jetpack_featured_media_url":"","views":"","jetpack_sharing_enabled":true,"_links":{"self":[{"href":"https:\/\/forumias.com\/blog\/wp-json\/wp\/v2\/posts\/340304","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/forumias.com\/blog\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/forumias.com\/blog\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/forumias.com\/blog\/wp-json\/wp\/v2\/users\/10394"}],"replies":[{"embeddable":true,"href":"https:\/\/forumias.com\/blog\/wp-json\/wp\/v2\/comments?post=340304"}],"version-history":[{"count":0,"href":"https:\/\/forumias.com\/blog\/wp-json\/wp\/v2\/posts\/340304\/revisions"}],"wp:attachment":[{"href":"https:\/\/forumias.com\/blog\/wp-json\/wp\/v2\/media?parent=340304"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/forumias.com\/blog\/wp-json\/wp\/v2\/categories?post=340304"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/forumias.com\/blog\/wp-json\/wp\/v2\/tags?post=340304"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}