Verse Six (d\u1e5b\u1e63\u1e6dai\u1e25 svabh\u0101va-janitair vapu\u1e63a\u015b ca do\u1e63air) of \u015ar\u012b R\u016bpa Gosv\u0101m\u012b\u2019s Upade\u015b\u0101m\u1e5bta (The Nectar of Instruction) describes how devotees should not be seen from a material perspective. \u015ar\u012bla B.R. \u015ar\u012bdhara Mah\u0101r\u0101ja elaborates upon this.<\/p><\/blockquote>\n<\/div>
- VERSE 6<\/a><\/li>
- ILLUMINATION<\/a>
- A Doll Playing in the Hands of the Infinite<\/a><\/li>
- Physician Cure Thyself!<\/a><\/li><\/ul><\/li><\/ul><\/div><\/div><\/div><\/div>
<\/i><\/i><\/span>Book Navigation<\/span><\/a><\/h2><\/div>
\n\n
- Foreward to Upade\u015b\u0101m\u1e5bta<\/a><\/li>\n
- Preface to Upade\u015b\u0101m\u1e5bta<\/a><\/li>\n
- Introduction to Upade\u015b\u0101m\u1e5bta<\/a><\/li>\n
- Ma\u1e45gal\u0101cara\u1e47a (Auspicious Invocation) of Upade\u015b\u0101m\u1e5bta<\/a><\/li>\n
- Upade\u015b\u0101m\u1e5bta \u2013 Verse 1<\/a><\/li>\n
- Upade\u015b\u0101m\u1e5bta \u2013 Verse 2
\n<\/a><\/li>\n- Upade\u015b\u0101m\u1e5bta \u2013 Verse 3<\/a><\/li>\n
- Upade\u015b\u0101m\u1e5bta \u2013 Verse 4<\/a><\/li>\n
- Upade\u015b\u0101m\u1e5bta \u2013 Verse 5<\/a><\/li>\n
- Upade\u015b\u0101m\u1e5bta \u2013 Verse 6<\/a><\/li>\n
- Upade\u015b\u0101m\u1e5bta \u2013 Verse 7<\/a><\/li>\n
- Upade\u015b\u0101m\u1e5bta \u2013 Verse 8<\/a><\/li>\n
- Upade\u015b\u0101m\u1e5bta \u2013 Verse 9<\/a><\/li>\n
- Upade\u015b\u0101m\u1e5bta \u2013 Verse 10<\/a><\/li>\n
- Upade\u015b\u0101m\u1e5bta \u2013 Verse 11<\/a><\/li>\n
- \u015ar\u012b Upade\u015b\u0101m\u1e5bta Bh\u0101\u1e63\u0101<\/a><\/li>\n<\/ul>\n<\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div><\/div>\n
VERSE 6<\/h2>\n
\u0926\u0943\u0937\u094d\u091f\u0948\u0903 \u0938\u094d\u0935\u092d\u093e\u0935\u091c\u0928\u093f\u0924\u0948\u0930\u094d\u0935\u092a\u0941\u0937\u0936\u094d\u091a \u0926\u094b\u0937\u0948\u0930\u094d\u0928 \u092a\u094d\u0930\u093e\u0915\u0943\u0924\u0924\u094d\u0935\u092e\u093f\u0939 \u092d\u0915\u094d\u0924\u091c\u0928\u0938\u094d\u092f \u092a\u0936\u094d\u092f\u0947\u0924\u094d \u0964
\n\u0917\u0919\u094d\u0917\u093e\u092e\u094d\u092d\u0938\u093e\u0902 \u0928 \u0916\u0932\u0941 \u092c\u0941\u0926\u094d\u092c\u0941\u0926\u092b\u0947\u0928\u092a\u0919\u094d\u0915\u0948\u0930\u094d\u092c\u094d\u0930\u0939\u094d\u092e\u0926\u094d\u0930\u0935\u0924\u094d\u0935\u092e\u092a\u0917\u091a\u094d\u091b\u0924\u093f \u0928\u0940\u0930\u0927\u0930\u094d\u092e\u0948\u0903 \u0965 \u096c \u0965<\/p>\nd\u1e5b\u1e63\u1e6dai\u1e25 svabh\u0101va-janitair vapu\u1e63a\u015b ca do\u1e63air
\nna pr\u0101k\u1e5btatvam iha bhakta-janasya pa\u015byet
\nga\u1e45g\u0101mbhas\u0101\u1e41 na khalu budbuda-phena-pa\u1e45kair
\nbrahma-dravatvam apagacchati n\u012bra-dharmai\u1e25<\/em><\/p>\nWord for Word
\n<\/strong>d\u1e5b\u1e63\u1e6dai\u1e25 \u2013 <\/em>seeing; svabh\u0101va \u2013 <\/em>nature; janitai\u1e25 \u2013 <\/em>born from; vapu\u1e63a\u1e25 \u2013 <\/em>physical appearance; ca \u2013 <\/em>and; do\u1e63ai\u1e25 \u2013 <\/em>imperfections; na \u2013 <\/em>not; pr\u0101k\u1e5btatvam \u2013 <\/em>material; iha \u2013 <\/em>in this world; bhakta-janasya \u2013 <\/em>devotees; pa\u015byet \u2013 <\/em>seen; ga\u1e45g\u0101 \u2013 <\/em>the Ga\u1e45g\u0101; ambhas\u0101\u1e41 \u2013 <\/em>water; na \u2013 <\/em>not; khalu \u2013 <\/em>never; budbuda \u2013 <\/em>bubbles; phena \u2013 <\/em>foam; pa\u1e45kai\u1e25 \u2013 <\/em>mud; brahma \u2013 <\/em>divine; dravatvam \u2013 <\/em>liquid; apagacchati \u2013 <\/em>loses; n\u012bra \u2013 <\/em>water; dharmai\u1e25 \u2013 <\/em>nature.<\/p>\nTranslation
\n<\/strong>Devotees in this world should not be seen from a material perspective. Any imperfections found in their natures or their appearance should be overlooked for such faults are like the foam, bubbles and mud in the water of the Ganges. Such things appear due to the nature of water, but the divine nature of the Ganges is never diminished.<\/span><\/p>\nILLUMINATION<\/h2>\n
Rupa Gosv\u0101m\u012b says that we should not be very eager to find any defect in a pure devotee. The water of the Ganges can purify even if there are bubbles or mud found in the water. The bubbles and the mud do not stand in the way of purification. The devotee is only meant for the good of the universe. The devotee himself, the pure soul or \u0101<\/em>tm\u0101<\/em>, is the purifying agent \u2013 the purest and most normal factor in the world. But we may find in him some \u2018mud\u2019 or \u2018bubbles\u2019 \u2013 a Vai\u1e63\u1e47ava may sometimes be seen to be a little greedy, a little angry, or physically he may be blind or deaf or lame \u2013 but the saintly character of the Vai\u1e63\u1e47ava is independent of his mental or physical characteristics. These do not affect his status in the Vai\u1e63\u1e47ava world. If we attribute those faults to his inner self then we are the losers \u2013 we commit offence.<\/p>\n
In K\u016brma-k\u1e63etra in South India, there was one br\u0101hma\u1e47a <\/em>named V\u0101sudeva. He was a devotee who had leprosy of an extreme type. So many worms were falling to the ground from his wounds, but he would pick them up and put them back in the wounds so they would not die. He understood in his internal mind that, \u201cThe Lord is coming here and I shall have a chance to have His dar\u015bana<\/em>.\u201d He was very eager to have dar\u015bana<\/em> of Mah\u0101prabhu, but Mah\u0101prabhu went away and that man fell senseless to the ground. \u201cWhat is this? I could not have a glimpse of the Lord. He came and went away, and I did not have the capacity to have His connection, His dar\u015bana<\/em>.\u201d Mah\u0101prabhu was almost a mile away, and then suddenly He felt some attraction to go back. He ran back and found that man on the way and embraced him. His leprous body vanished and his whole body was turned into a beautiful figure.<\/p>\n
Whatever may be externally seen in the character of a Vai\u1e63\u1e47ava is like the mud, bubbles and foam found in Ganges water. The purifying capacity of the Ganges water is separate and cannot be disturbed by any foam or dirt mixed with the water. The spiritual capacity does not depend in any way on the apparent material capacity.<\/p>\n
Once San\u0101tana Gosv\u0101m\u012b contracted sores all over his body due to drinking bad water in the jungle, when he was returning from V\u1e5bnd\u0101vana to Pur\u012b. Mah\u0101prabhu used to welcome him by embracing him, but San\u0101tana would try to withdraw. San\u0101tana objected, \u201cDon\u2019t touch me! This is the body of a sinful man.\u201d The sores were oozing and emitting a bad odour, but Mah\u0101prabhu embraced him forcibly. San\u0101tana had decided, \u201cI shall either leave this place or I shall invite death by falling under the wheel of the cart of Lord Jagann\u0101tha.\u201d But as the Lord in the heart of all, Mah\u0101prabhu knew San\u0101tana\u2019s mind. He chastised him and embraced him forcibly. All the sores disappeared, and San\u0101tana\u2019s body immediately became like gold.<\/p>\n
Mah\u0101prabhu said, \u201cSan\u0101tana Gosv\u0101m\u012b is a devotee of a pure type. I see that there are some sores on his body oozing pus. I see that with My eyes. But due to My \u015b\u0101strika<\/em> knowledge I will show no disgust. The body of devotee is sac-cid-\u0101nanda<\/em>. If I think it is mundane, then this shall be offensive to K\u1e5b\u1e63\u1e47a.\u201d<\/p>\n
gh\u1e5b\u1e47\u0101 kari \u0101li\u1e45gana n\u0101 karit\u0101ma yabe
\nk\u1e5b\u1e63\u1e47a-\u1e6dh\u0101\u00f1i apar\u0101dha da\u1e47\u1e0da p\u0101it\u0101ma tabe<\/em><\/p>\nIf I had been repulsed and refused to embrace San\u0101tana, then I would have been punished for offending \u015ar\u012b K\u1e5b\u1e63\u1e47a. (Caitanya-carit\u0101m\u1e5bta, Antya-l\u012bl\u0101<\/em> 4.196)<\/p>\n
The body of a devotee is made of sac-cid-\u0101nanda<\/em>; there are no mundane things there. Still, my material eyes deceive me. But my \u015b\u0101strika<\/em> knowledge tells me that no mundane thing can be present there. If I say, \u201cNo, there is pus and sores. It is mundane,\u201d then I will commit an offence against \u015b\u0101stra<\/em> and against K\u1e5b\u1e63\u1e47a.<\/p>\n
The Vai\u1e63\u1e47ava conception is \u0101tm\u0101-dharma<\/em>, the souls function. Any bodily contamination is absent there. The Bh\u0101gavatam<\/em> has condemned this bodily conception in the strongest terms:<\/p>\n
yasy\u0101tma-buddhi\u1e25 ku\u1e47ape tri-dh\u0101tuke
\nsva-dh\u012b\u1e25 kalatr\u0101di\u1e63u bhauma ijya-dh\u012b\u1e25
\nyat-t\u012brtha-buddhi\u1e25 salile na karhicij
\njane\u1e63v abhij\u00f1e\u1e63u sa eva gokhara\u1e25<\/em><\/p>\nHe who considers the true self to be this corpse-like body that is full of mucus, bile and air, who believes that his family belongs to him, who thinks his country of birth is worthy of worship, who thinks that a holy place is merely an ordinary body of water and who never seeks the association of the wise, is no different from an ass. (\u015ar\u012bmad Bh\u0101gavatam<\/em> 10.84.13)<\/p>\n
One who thinks this body is the self is a gokhara<\/em> \u2013 not an ordinary ass, but a worthless ass that can only be used to carry animal fodder and not to serve any real purpose for human society. One who thinks that his material connection is all in all is a fool. We are to remove ourselves from the platform of identifying the spiritual with the material. The spiritual is necessary, not the material, and it is imperative that we understand the real position.<\/p>\n
A Doll Playing in the Hands of the Infinite<\/h3>\n
Faultfinding is not a very good quality. We are out to find good qualities, what is good in the universe and we have to preach that the highest good is in K\u1e5b\u1e63\u1e47a consciousness. A positive thing must attract us wholesale. Our position is not to blame but to bring down the positive. That should be our main object in life. If you try to find fault with anyone, if you criticise for your personal interest, that fault will come to you \u2013 especially when that is in the devotee section. By connecting with poison in someone else\u2019s body, that poison will enter into you. Through that connection the contamination will come to you. But if you seek help from the higher for purification, and not out of envy, then you will be purified. Otherwise, you may find yourself in the same position at the next moment. What I am criticising to be so bad, in the next moment I may be left in the same deplorable position. I do not know the ways of the Infinite environment. I am vulnerable. I am a doll playing in the hands of the Infinite. At the next moment, from human birth, I may have to go to a dog\u2019s birth, a cat\u2019s birth or an insect\u2019s birth.<\/p>\n
We must avoid that. Try to find good things in others. That will help you. In the time of our Guru Mah\u0101r\u0101ja there was a system in our ma\u1e6dha<\/em>. Guru Mah\u0101r\u0101ja ordered one Vai\u1e63\u1e47ava to please another Vai\u1e63\u1e47ava, especially one that he does not like. That means he was forced to find the goodness in that devotee whom he didn\u2019t like. He should try to find good things in him. Eliminating the bad things in his conception of that devotee, he will search for anything which is good there and thereby he will be benefited. No culture of any bad thing anywhere \u2013 especially with the devotees because K\u1e5b\u1e63\u1e47a has taken charge of those surrendered souls. What is good and bad is His responsibility. Those evil things in the devotee may disappear at any time, or K\u1e5b\u1e63\u1e47a will allow that to continue in order to serve some purpose. Such devotees are under K\u1e5b\u1e63\u1e47a\u2019s direct charge. They are ananya-bh\u0101k<\/em> (fixed in devotion).<\/p>\n
Once, Bhaktivinoda \u1e6ch\u0101kura had a dream in which he was wandering in the sky chanting the Holy Name. He came upon the court of Yamar\u0101ja, where Yamar\u0101ja himself was sitting with Brahm\u0101, N\u0101rada, and others discussing a point from a verse in Bhagavad-g\u012bt\u0101<\/em>:<\/p>\n
api cet sudur\u0101c\u0101ro bhajate m\u0101m ananya-bh\u0101k
\ns\u0101dhur eva sa mantavya\u1e25 samyag vyavasito hi sa\u1e25<\/em><\/p>\nEven if the most sinful person worships Me with one-pointed devotion, such a person should be considered to be saintly because his determination is perfect. (Bhagavad-g\u012bt\u0101<\/em> 9.30)<\/p>\n
The generally accepted meaning of this verse is: \u201cEven if one commits the most abominable action, if he is an ananya-bh\u0101k<\/em> devotee who worships Me alone in devotional service which is free from karma<\/em> and j\u00f1\u0101na<\/em>, he is to be considered saintly because his endeavours are completely on My behalf and his determination is fixed.\u201d Here, K\u1e5b\u1e63\u1e47a says, \u201cWhatever he has done, if he is exclusively given to Myself, he should be considered as My devotee \u2013 samyag vyavasito hi sa\u1e25.<\/em> And whatever he is doing is cent percent right.\u201d But then the next passage says, k\u1e63ipra\u1e41 bhavati dharm\u0101tm\u0101<\/em> \u2013 \u201cVery soon he will be a man of righteousness; he will become dharm\u0101tm\u0101 \u2013 <\/em>dutiful.\u201d<\/p>\n
As Yamar\u0101ja, Brahm\u0101 and N\u0101rada discussed this point, a question came up. K\u1e5b\u1e63\u1e47a says, bhajate m\u0101m ananya-bh\u0101k<\/em> \u2013 \u201cOne who is My exclusive devotee.\u201d The question arises, what is exclusive devotion or ananya-bhajana<\/em>? K\u1e5b\u1e63\u1e47a says, \u201cGive up all other religious conceptions and surrender to Me alone\u201d \u2013 sarva-dharm\u0101n parityajya, m\u0101m eka\u1e41 \u015bara\u1e47a\u1e41 vraja<\/em>. That is exclusive devotion. But if one is practicing exclusive devotion then he is already dharm\u0101tm\u0101<\/em>, he is already righteous. How is it then that in the very next verse, K\u1e5b\u1e63\u1e47a says, \u201cSoon he becomes dharm\u0101tm\u0101<\/em>?\u201d How are we to adjust this? K\u1e5b\u1e63\u1e47a says:<\/p>\n
k\u1e63ipra\u1e41 bhavati dharm\u0101tm\u0101 \u015ba\u015bvac-ch\u0101nti\u1e41 nigacchati
\nkaunteya pratij\u0101n\u012bhi na me bhakta\u1e25 pra\u1e47a\u015byati<\/em><\/p>\nHe quickly becomes virtuous again and attains everlasting peace. O Kaunteya, go and declare that My devotee never perishes. (Bhagavad-g\u012bt\u0101<\/em> 9.31)<\/p>\n
This is the general meaning of this verse. K\u1e5b\u1e63\u1e47a tells Arjuna, \u201cHe soon becomes dharm\u0101tm\u0101<\/em>. My devotee is never ruined. Go and declare this to the public.\u201d K\u1e5b\u1e63\u1e47a says that after the devotee became ananya-bh\u0101k \u2013 <\/em>that is, he gave up all sorts of duties and surrendered to K\u1e5b\u1e63\u1e47a \u2013 then again he will be a dutiful man. As Brahm\u0101, N\u0101rada, and Yamar\u0101ja discussed this point, they saw Bhaktivinoda \u1e6ch\u0101kura walking in the sky and taking the Holy Name. Then one of them suggested, \u201cThere is a pure devotee. He should be able to give the real meaning.\u201d Then Bhaktivinoda \u1e6ch\u0101kura was invited in their midst and was asked, \u201cHow shall we adjust these points? K\u1e5b\u1e63\u1e47a has said that this person is an exclusive devotee, that he has renounced all sorts of duties and surrendered to K\u1e5b\u1e63\u1e47a. And yet, in no time it will be seen that he is very dutiful. How can we understand this?\u201d<\/p>\n
Bhaktivinoda \u1e6ch\u0101kura explained that, \u201cHe quickly becomes righteous\u201d refers not to the exclusive devotee, but to one who considers the exclusive devotee pure in all circumstances. \u201cEven if he performs some abominable act, he is really a s\u0101dhu<\/em>, a saint\u201d \u2013 one who can think of an exclusive devotee in that way will soon become dharm\u0101tm\u0101<\/em>. This was Bhaktivinoda \u1e6ch\u0101kura\u2019s explanation.<\/p>\n
However, merely professing that, \u201cI am ananya-bh\u0101k<\/em>!\u201d won\u2019t do. A real ananya-bh\u0101k<\/em> devotee won\u2019t say, \u201cI am ananya-bh\u0101k<\/em>.\u201d His innate feeling will be, \u201cI can\u2019t be ananya-bh\u0101k<\/em>. That is not a small thing. I have not attained that stage. It is very difficult. Rather I am going away from it.\u201d That will be his feeling. That opposite tendency will come. In this verse from G\u012bt\u0101,<\/em> K\u1e5b\u1e63\u1e47a is saying that, \u201cThe fact is that one who has accepted Me exclusively has no taste in other things, so really he is not dur\u0101cara <\/em>(sinful). Internally he is always connected with Me and he is indifferent to external life. Whoever has surrendered to Me I have accepted as My own.\u201d<\/p>\n
This means that those that are accepted by Him will gradually be purified. But we are very eager to point out their faults. We are quick to judge the case of others, \u201cWhy should he receive causeless mercy? He has got so many defects.\u201d This is a very poor attitude, a disqualification. \u201cWhy should he be accepted or given any chance?\u201d But for ourselves we want mercy, \u201cDon\u2019t come to judge, otherwise I have no hope, my Lord. Please grant Your grace. Then I have got some hope. Please be lenient and do not find fault with me.\u201d<\/p>\n
But in the same breath we will say, \u201cWhy this man? He is disqualified! Why should he get any grace? Why should he get some mercy or affection?\u201d That is hypocritical and causes a great deal of difficulty within us. It is suicidal. It is most dangerous for our progress. In my own case, I want something higher, but in the case of others I can\u2019t tolerate the same behaviour from the Lord. Generally this is the basis of vai\u1e63\u1e47ava-apar\u0101dha<\/em>.<\/p>\n
He has been accepted by the Lord and gradually K\u1e5b\u1e63\u1e47a will purify him, but we continue to give much attention to whatever difficulties are still left in him. The result is that those difficulties will be transferred to me. These are the realities of the experience in this line. If I especially mark the faults of another devotee, they will be transferred to me. It happens. From our own experience and also from the \u015b\u0101stra<\/em> we have seen this.<\/p>\n
The greatest enemy to our progress is vai\u1e63\u1e47ava-apar\u0101dha<\/em>, especially for a beginner on the journey in this domain. Apa-\u0101r\u0101dhana<\/em> \u2013 \u0101r\u0101dhana<\/em> means to worship, to revere, to serve, and apa<\/em> means that which is not up to standard. Vai\u1e63\u1e47ava-apar\u0101dha<\/em> has been said to be most dangerous. If a Vai\u1e63\u1e47ava is serving K\u1e5b\u1e63\u1e47a and we find fault with him, our level of purity will go down. Generally a Vai\u1e63\u1e47ava will always think, \u201cI can\u2019t serve perfectly. There are so many defects in my service.\u201d Even R\u0101dh\u0101r\u0101\u1e47\u012b says that, \u201cI can\u2019t serve K\u1e5b\u1e63\u1e47a properly,\u201d but She is serving to the highest degree. In the lower position if there is some clash, that is vai\u1e63\u1e47ava-apar\u0101dha<\/em>. That is greater than any apar\u0101dha<\/em> directly made to K\u1e5b\u1e63\u1e47a because the Vai\u1e63\u1e47ava is serving Him properly with earnestness and I am abusing him. Thereby I am committing suicide. To stand against the Vai\u1e63\u1e47ava is to stand against one\u2019s own vital interests. Vi\u015bvan\u0101tha Cakravart\u012b \u1e6ch\u0101kura says that the mah\u0101-bh\u0101gavatas<\/em> do not care for any offences made against them, but the foot-dust of those mah\u0101-bh\u0101gavatas<\/em> cannot tolerate the dishonour of their master.<\/p>\n
Physician Cure Thyself!<\/h3>\n
Generally, one must be very careful not to make any remarks about the practices and activities of another Vai\u1e63\u1e47ava. It is only acceptable in the case when one is empowered by the Supreme, as in the case of disciples. To correct his disciples, the sympathetic guardian can mark the defects and help to remove them.<\/p>\n
Don\u2019t criticise. Don\u2019t be hungry to find the fault of others. But if someone finds fault in you, then you may consult a higher authority \u2013 a more senior Vai\u1e63\u1e47ava, \u201cThere have been some complaints against me. Whether or not they are valid, I don\u2019t know. Please, can you help me to understand my defects?\u201d Such an enquiry has no envy, no spirit of competition that I am good and he is bad; it is devoid of mischievous motives underground. Only it must be endowed with paripra\u015bnena<\/em> \u2013 honest enquiry. Otherwise, I shall have to suffer.<\/p>\n
\u2018Physician, cure thyself\u2019 before you attempt to cure others. This is your primary duty; then you will really be able to offer others a cure-all. In conclusion, my advice is that you should try to be submissive to the Vai\u1e63\u1e47ava devotees. Submissiveness to them will promote your spiritual merit. We shall also pray to the Supreme Lord for such an attitude, \u201cOh Lord, my bad temperament stands in the way of my association with the devotees \u2013 please remove it.\u201d Association with the devotees of the Lord is a primary necessity. It vastly improves our position with the Supreme if we always remain in prayer. \u201cOh my Lord, this bad temperament in me, this inconsiderate thinking and feeling \u2013 sentiments concerning the outer world \u2013 this is disturbing my association with the higher Vai\u1e63\u1e47ava devotees.\u201d We have try to find out the good in others. That will help us. Otherwise we will be in great difficulty. This is not theoretical \u2013 these are all practical things.<\/p>\n<\/div><\/div><\/div><\/div><\/div><\/p>\n","protected":false},"excerpt":{"rendered":"
Verse Six (d\u1e5b\u1e63\u1e6dai\u1e25 svabh\u0101va-janitair vapu\u1e63a\u015b ca do\u1e63air) of \u015ar\u012b R\u016bpa Gosv\u0101m\u012b\u2019s Upade\u015b\u0101m\u1e5bta (The Nectar of Instruction) describes how devotees should not be seen from a material perspective. \u015ar\u012bla B.R. \u015ar\u012bdhara Mah\u0101r\u0101ja elaborates upon this.<\/p>\n","protected":false},"author":2,"featured_media":6856,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"content-type":"","footnotes":""},"categories":[227],"tags":[206,228],"krishna_talk_article":[],"_links":{"self":[{"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/posts\/7492"}],"collection":[{"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/comments?post=7492"}],"version-history":[{"count":8,"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/posts\/7492\/revisions"}],"predecessor-version":[{"id":9862,"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/posts\/7492\/revisions\/9862"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/media\/6856"}],"wp:attachment":[{"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/media?parent=7492"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/categories?post=7492"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/tags?post=7492"},{"taxonomy":"krishna_talk_article","embeddable":true,"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/krishna_talk_article?post=7492"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}