VERSE 11<\/h2>\n
\u0915\u0943\u0937\u094d\u0923\u0938\u094d\u092f\u094b\u091a\u094d\u091a\u0948\u0903 \u092a\u094d\u0930\u0923\u092f\u0935\u0938\u0924\u093f\u0903 \u092a\u094d\u0930\u0947\u092f\u0938\u0940\u092d\u094d\u092f\u094b\u093d\u092a\u093f \u0930\u093e\u0927\u093e \u0915\u0941\u0923\u094d\u0921\u0902 \u091a\u093e\u0938\u094d\u092f\u093e \u092e\u0941\u0928\u093f\u092d\u093f\u0930\u092d\u093f\u0924\u0938\u094d\u0924\u093e\u0926\u0943\u0917\u0947\u0935 \u0935\u094d\u092f\u0927\u093e\u092f\u093f \u0964
\n\u092f\u0924\u094d\u092a\u094d\u0930\u0947\u0937\u094d\u0920\u0948\u0930\u092a\u094d\u092f\u0932\u092e\u0938\u0941\u0932\u092d\u0902 \u0915\u093f\u0902 \u092a\u0941\u0928\u0930\u094d\u092d\u0915\u094d\u0924\u093f\u092d\u093e\u091c\u093e\u0902 \u0924\u0924\u094d\u092a\u094d\u0930\u0947\u092e\u0947\u0926\u0902 \u0938\u0915\u0943\u0926\u092a\u093f \u0938\u0930\u0903 \u0938\u094d\u0928\u093e\u0924\u0941\u0930\u093e\u0935\u093f\u0937\u094d\u0915\u0930\u094b\u0924\u093f \u0965 \u0967\u0967 \u0965<\/p>\n
k\u1e5b\u1e63\u1e47asyoccai\u1e25 pra\u1e47aya-vasati\u1e25 preyas\u012bbhyo \u2019pi r\u0101dh\u0101
\nku\u1e47\u1e0da\u1e41 c\u0101sy\u0101 munibhir abhitas t\u0101d\u1e5bg eva vyadh\u0101yi
\nyat pre\u1e63\u1e6dhair apy alam asulabha\u1e41 ki\u1e41 punar bhakti-bh\u0101j\u0101\u1e41
\ntat premeda\u1e41 sak\u1e5bd api sara\u1e25 sn\u0101tur \u0101vi\u1e63karoti<\/em><\/p>\nWord for Word
\n<\/strong>k\u1e5b\u1e63\u1e47asya \u2013 <\/em>of \u015ar\u012b K\u1e5b\u1e63\u1e47a; uccai\u1e25 \u2013 <\/em>topmost; pra\u1e47aya \u2013<\/em> of love; vasati\u1e25 \u2013 <\/em>object; preyas\u012bbhya\u1e25 \u2013 <\/em>the gop\u012bs<\/em>; api \u2013 <\/em>more than; r\u0101dh\u0101-ku\u1e47\u1e0dam \u2013 <\/em>\u015ar\u012b R\u0101dh\u0101-ku\u1e47\u1e0da; ca \u2013<\/em> and; asy\u0101 \u2013 <\/em>of Her; munibhir \u2013<\/em> sages; abhita\u1e25 \u2013 <\/em>in all ways; t\u0101d\u1e5bk eva \u2013 <\/em>similarly; vyadh\u0101yi \u2013 <\/em>established; yat \u2013<\/em> that; pre\u1e63\u1e6dhai\u1e25 \u2013 <\/em>for great devotees; api \u2013 <\/em>even; alam \u2013 <\/em>greatly; asulabha\u1e41 \u2013 <\/em>difficult to achieve; ki\u1e41 \u2013 <\/em>what; puna\u1e25 \u2013 <\/em>more; bhakti-bh\u0101j\u0101m \u2013<\/em> ordinary devotees; tat \u2013 <\/em>that; prema \u2013 <\/em>love for K\u1e5b\u1e63\u1e47a; ida\u1e41 \u2013 <\/em>this; sak\u1e5bd \u2013 <\/em>once; api \u2013 <\/em>more than; sara\u1e25 \u2013 <\/em>lake; sn\u0101tu\u1e25 \u2013 <\/em>bathe; \u0101vi\u1e63karoti \u2013 <\/em>achieves.<\/p>\nTranslation
\n<\/strong>It has been established by great sages that amongst all the beloved vraja<\/em>–gop\u012bs<\/em>, \u015ar\u012b R\u0101dh\u0101 is K\u1e5b\u1e63\u1e47a\u2019s most treasured object of love. Similarly, Her ku\u1e47\u1e0da<\/em> is just as dear to Him. One who bathes even once in the waters of R\u0101dh\u0101-ku\u1e47\u1e0da attains love for K\u1e5b\u1e63\u1e47a which is extremely difficult to achieve even for great devotees, what to speak of ordinary devotees.<\/p>\nILLUMINATION<\/h2>\n
In general it has been urged that if one takes bath in R\u0101dh\u0101-ku\u1e47\u1e0da, one\u2019s devotional qualities can improve. But this must be treated with proper regard and devotion otherwise an offence will be committed. Our Guru Mah\u0101r\u0101ja told, \u201cDon\u2019t dive and try to take advantage of a bath. No! Put a drop or two on your head.\u201d He also commented that bathing does not mean to dive into R\u0101dh\u0101-ku\u1e47\u1e0da with this physical body. The soul must take bath there. Physically you are to honour. Many are seen diving deep into the waters of R\u0101dh\u0101-ku\u1e47\u1e0da, sometimes swimming, taking bath etc. But our Guru Mah\u0101r\u0101ja did not allow us to do so. We did as he did \u2013 he would take some water and put it on his head, without touching R\u0101dh\u0101-ku\u1e47\u1e0da with his feet. That was his example that we have seen. He did not like anyone diving and taking bath in R\u0101dh\u0101-ku\u1e47\u1e0da. Radh\u0101-ku\u1e47\u1e0da is not to be considered as a physical utility. R\u0101dh\u0101-ku\u1e47\u1e0da should be revered. Radh\u0101-ku\u1e47\u1e0da is R\u0101dh\u0101r\u0101\u1e47\u012b in the form of liquid, so great respect should be given to that ku\u1e47\u1e0da<\/em>.<\/p>\nLoving regard is very precious. It is not available anywhere and everywhere. It is not so cheap. It is the highest wealth of our soul which can attract K\u1e5b\u1e63\u1e47a towards us. It is not so cheap that you will think, \u201cI have got that \u2013 I can take bath regardless and then I\u2019ll get so much devotion.\u201d Don\u2019t venture! First try to understand what is r\u0101ga<\/em> and when you get r\u0101ga<\/em> you can play there, you can play freely. But you must be sure one hundred percent to have the correct attitude concerning the divinity of R\u0101dh\u0101-Govinda. Otherwise, you will think it is all mundane.<\/p>\nThe sahajiy\u0101s<\/em> think that they already attained that high plane and they are in a position to swim and play in R\u0101dh\u0101-ku\u1e47\u1e0da. But this destroys the real quality of the thing, and so they are pests to the Gau\u1e0d\u012bya Vai\u1e63\u1e47ava society. It is not so cheap. Therefore the external practices of those higher things have been discouraged by our Guru Mah\u0101r\u0101ja in the strongest terms. R\u0101ga-bhakti<\/em> is far, far above. It is not a very ordinary thing to be sold in the market. We hate those who say that they have got r\u0101ga-bhakti<\/em>. They are enemies of the samprad\u0101ya<\/em> of Mah\u0101prabhu. Is r\u0101ga<\/em> so cheap? There are so many signs of an ordinary man, the scent of the beast is in him, and he has attained r\u0101ga-bhakti<\/em>? Only to destroy them, the Gau\u1e0d\u012bya Ma\u1e6dha has come \u2013 to destroy those imitators of r\u0101ga-bhakti. <\/em><\/p>\nSome of Sv\u0101m\u012b Mah\u0101r\u0101ja\u2019s disciples have gone to that camp. They think they will easily attain that which is the highest attainment of the whole theological world. These misguided souls have gone against their guru as well as the vehement opposition of our Guru Mah\u0101r\u0101ja who gave a warning against such adulteration \u2013 love for God is not so cheap! Mah\u0101prabhu Himself says:<\/p>\n
na prema-gandho\u2019sti dar\u0101pi me harau
\nkrand\u0101mi saubhagya-bhara\u1e41 prak\u0101\u015bitum
\nva\u1e41\u015b\u012b-vil\u0101sy\u0101nana-lokana\u1e41 vin\u0101
\nbibharmi yat pr\u0101\u1e47a-pata\u1e45gakan v\u1e5bth\u0101<\/em><\/p>\nI have not the slightest tinge of divine love within my heart. When you see Me crying in separation, I am only making a false show of devotion. The proof that I have no love for K\u1e5b\u1e63\u1e47a is the fact that while not seeing His beautiful face as He plays His flute I continue to maintain My insect-like existence. (Caitanya-carit\u0101m\u1e5bta, Madhya-l\u012bl\u0101<\/em> 2.45)<\/p>\nNa prema gandho\u2019sti<\/em> \u2013 \u201cWhat to speak of prema<\/em> proper, I do not even have an infinitesimal scent of real devotion. I can\u2019t trace even the remotest scent of divine love in Me. There is not a drop of real r\u0101g\u0101nuga-bhakti<\/em> within me \u2013 that is an infinite ocean. My attempt is a sham \u2013 it is all artificial.\u201d Mah\u0101prabhu is blaming Himself in such a way. But from the background r\u0101g\u0101nuga-bhakti<\/em> is completely filling Him up and capturing Him wholesale.<\/p>\nWe must not be overconfident of our previous acquisition \u2013 \u201cI have acquired so much. I have made so much progress.\u201d I must not be satisfied with a certificate of my own making. Mah\u0101prabhu Himself says, \u201cI am taking the Holy Name and I am showing so many tears in the Holy Name of K\u1e5b\u1e63\u1e47a. Why? It is all a false show. My crying is only a show to canvas others to see what a great devotee I am.\u201d We must have so much confidence in ourselves to think that we have become a devotee. In this way we must be very, very careful.<\/p>\n
Koti\u1e63v api mah\u0101-mune<\/em> \u2013 K\u1e5b\u1e63\u1e47a D\u0101sa Kavir\u0101ja Gosv\u0101m\u012b and Narottama D\u0101sa \u1e6ch\u0101kura were thinking, \u201cThe whole world is absolved from sin, but I am neglected, I am left as the only exception. I am so low and ill-fated that I am rejected from that most benevolent infinite l\u012bl\u0101<\/em>. I alone am rejected. I could not utilise this great fortunate wave.\u201d This should be the real tendency of a genuine Vai\u1e63\u1e47ava who has actually come in relation with the Infinite. Whenever the finite comes in touch with the Infinite his temperament cannot be otherwise. Our temperament should be that, \u201cI am empty; I did not get anything. I feel emptiness within me. I can\u2019t get the goal. My life is frustrated. Neither do I get a drop of grace from the Lord, nor the world that I have left. I have no alternative, O Lord. If You don\u2019t accept me then I am undone. Please, just make me the servant of the servant of the servant. Give me the remotest connection to You. Don\u2019t leave me, my Lord. I can\u2019t tolerate this craving for You.\u201d<\/p>\nThis heart-felt, heart-rending prayer must come from the Vai\u1e63\u1e47ava devotee of the Lord. Any charm for the outside world is fully eliminated for that person, from the core of his heart and in the near future his heart will be filled with the nectar of the grace of K\u1e5b\u1e63\u1e47a.<\/p>\n
Aud\u0101rya and M\u0101dhurya<\/h3>\n
R\u0101dh\u0101-ku\u1e47\u1e0da and \u015ay\u0101ma-ku\u1e47\u1e0da are the representation of two forms \u2013 the Predominating Moiety and the Predominated Moiety. And though two, there is a channel underground and that shows that they are actually both one unit. They are apparently two, but actually one. When the Predominating Moiety and the Predominated Moiety become one; that becomes Mah\u0101prabhu \u015ar\u012b Caitanyadeva. In V\u1e5bnd\u0101vana They are divided into two but there is a connecting link. Svar\u016bpa D\u0101modara has given us this \u015bloka:<\/em><\/p>\nr\u0101dh\u0101-k\u1e5b\u1e63\u1e47a-pra\u1e47aya-vik\u1e5btir hl\u0101din\u012b-\u015baktir asm\u0101d
\nek\u0101tm\u0101n\u0101v api bhuvi pur\u0101 deha-bheda\u1e41 gatau tau
\n<\/em>caitany\u0101khya\u1e41 praka\u1e6dam adhun\u0101 tad-dvaya\u1e41 caikyam \u0101pta\u1e41<\/em>
\nr\u0101dh\u0101-bh\u0101va-dyuti-suvalita\u1e41 naumi k\u1e5b\u1e63\u1e47a-svar\u016bpam<\/em><\/p>\nThe love of \u015ar\u012b \u015ar\u012b R\u0101dh\u0101-K\u1e5b\u1e63\u1e47a is the divine manifestation of the hl\u0101din\u012b-\u015bakti.<\/em> Though originally one, They have become separated eternally. Now They have again become one in the form of \u015ar\u012b Caitanya. I offer my respects unto that Lord, who is K\u1e5b\u1e63\u1e47a Himself with the sentiment and complexion of \u015ar\u012bmat\u012b R\u0101dh\u0101r\u0101\u1e47\u012b. (Caitanya-carit\u0101m\u1e5bta, \u0100di-l\u012bl\u0101<\/em> 1.5)<\/p>\nWho is Mah\u0101prabhu? Just as R\u0101dh\u0101r\u0101\u1e47\u012b had Her most intimate friend Lalit\u0101, who knew the real heart of R\u0101dh\u0101r\u0101\u1e47\u012b \u2013 so here, Lalit\u0101\u2019s avat\u0101ra<\/em> was Svar\u016bpa D\u0101modara and He fully knew who Mah\u0101prabhu was. He has given this ontological acquaintance of Mah\u0101prabhu. We cannot say whether winter is first, or summer, or rainy season, or autumn \u2013 they are moving in a cyclic order. Similarly the l\u012bl\u0101<\/em> of K\u1e5b\u1e63\u1e47a and Mah\u0101prabhu is eternal. In Kali-yuga He is coming as Mah\u0101prabhu \u015ar\u012b Caitanyadeva, and in Dv\u0101para-yuga, He is coming as K\u1e5b\u1e63\u1e47a \u2013 but time is an eternal factor in nitya-l\u012bl\u0101<\/em>. Generally we consider that Satya-yuga is first, then Treta-yuga, then Dv\u0101para-yuga, then Kali-yuga. Again, after Kali-yuga comes Satya-yuga, Treta, Dv\u0101para and Kali \u2013 in a cyclic order. So whether Mah\u0101prabhu is first or K\u1e5b\u1e63\u1e47a is first is unquestionable. It is revolving in a cyclic order.<\/p>\nIn this verse, Svar\u016bpa D\u0101modara says that first R\u0101dh\u0101-Govinda are combined, and we see that in Dv\u0101para-yuga They are separate for Their l\u012bl\u0101.<\/em> In ancient times, They divided Themselves for the purpose of l\u012bl\u0101<\/em>. But They are one \u2013 ek\u0101tm\u0101n\u0101m<\/em>. Sometimes They are combined for l\u012bl\u0101<\/em>, and sometimes They are separate for l\u012bl\u0101<\/em>. The Whole was one combined as Mah\u0101prabhu and later we find the Whole to be separated in v\u1e5bnd\u0101vana<\/em>–l\u012bl\u0101<\/em> as R\u0101dh\u0101-Govinda. Both v\u1e5bnd\u0101vana<\/em>–l\u012bl\u0101<\/em>, and navadv\u012bpa-l\u012bl\u0101<\/em> are eternal. In the highest eternal ontological quarter we find l\u012bl\u0101<\/em> of both types. In one compound there is V\u1e5bnd\u0101vana where we find that R\u0101dh\u0101-Govinda are having Their pastimes and They are separate there. In gaura<\/em>–l\u012bl\u0101<\/em> we find R\u0101dh\u0101-Govinda combined and both of Them try to distribute Themselves to others. What was previously confined to Their own circle, in gaura<\/em>–l\u012bl\u0101<\/em> we find that that rasa<\/em> is being distributed to others. Aud\u0101rya<\/em> and m\u0101dhurya<\/em> \u2013 two specific characteristics of two l\u012bl\u0101s<\/em> and two avat\u0101r\u012bs<\/em>. Both of them are avat\u0101r\u012b<\/em>, the source of all avat\u0101ras<\/em>. It is the highest conception of the ontological aspect of the Absolute, but in two phases. One is They are tasting Their own sweetness in Their own l\u012bl\u0101<\/em>, and in another place They are trying to distribute that sweetness to the other souls. This is the difference.<\/p>\nR\u0101dh\u0101-bh\u0101va-dyuti suvalita\u1e41 naumi k\u1e5b\u1e63\u1e47a-svar\u016bpam<\/em> – the close embrace of the potency and the owner of the potency. The predominating and the predominated tendency is mixed, but an extraordinary ecstatic feeling is there. K\u1e5b\u1e63\u1e47a is overpowered by the potency, and He Himself is searching after something \u2013 k\u1e5b\u1e63\u1e47asya \u0101tm\u0101nusandhana<\/em>. This is the influence of R\u0101dh\u0101r\u0101\u1e47\u012b over K\u1e5b\u1e63\u1e47a: K\u1e5b\u1e63\u1e47a is transformed into a devotee and He is searching for Himself. Sweetness is tasting itself and becoming mad and that sweetness is living, not dead. It is endowed with life.<\/p>\nMah\u0101prabhu is the ultimate source. What is the proof? \u0100tma-t\u1e5bpti<\/em> \u2013 He is tasting His own happiness, ecstasy, beauty and He is dancing in madness. Through k\u012brtana<\/em> He is distributing that ecstasy to others. He is tasting Himself and that makes Him dance. The Absolute must have this symptom.<\/p>\n\u0101tma-siddha-s\u0101val\u012bl\u0101-p\u016br\u1e47a-saukhya-lak\u1e63a\u1e47a\u1e41
\nsv\u0101nubh\u0101va-matta-n\u1e5btya-k\u012brtan\u0101tma-van\u1e6danam
\nadvayaika-lak\u1e63ya-p\u016br\u1e47a-tattva-tat-par\u0101tpara\u1e41
\nprema-dh\u0101ma-devam-eva naumi gaura-sundaram<\/em><\/p>\nHe is the source of self-evident perfect bliss that is full of natural loving pastimes. His dancing arises from the intoxication of overflowing spiritual bliss, and His chanting of the Holy Name and fame of the Supreme Lord arises from the attempt to enjoy and distribute that spiritual bliss. These two characteristics are the natural and fundamental substantial symptoms of the perfect absolute principle. Therefore He is asamordhva<\/em> \u2013 no one can equal or surpass Him, for He is the unalloyed Supreme Truth. O sing with joy the unending glories of my golden Lord Gaurasundara the beautiful, the divine abode of pure love. (\u015ar\u012b Prema Dh\u0101ma Deva Stotra<\/em> 66)<\/p>\nIn my Prema Dh\u0101ma Deva Stotra<\/em> I have written that He is the Ultimate Reality. Why? Two things are represented in Him \u2013 one is that He is dancing in ecstatic joy, feeling ecstasy within Him and secondly He is distributing that to others. This is Gaura. The highest principle of ecstatic energy cannot but be such. He is dancing and that dancing explains that inner propensity of ecstatic joy. Sat-cit-\u0101nanda<\/em> \u2013 in ecstatic joy He is dancing. And k\u012brtana<\/em> means distribution of that to the environment; it is assertive. Ecstatic joy is assertive. That is self-assertion and self-distributed. He is distributing ecstatic joy. That we find in Gaur\u0101\u1e45ga.<\/p>\nOn the highest level of ontological conception there are two phases of l\u012bl\u0101<\/em> \u2013 one confined within Himself, and another attracting everyone and distributing everything to one and all. To us gaura-l\u012bl\u0101<\/em> is more useful because our prospect is there. Through Mah\u0101prabhu only we can have entrance into the other aspect of His l\u012bl\u0101<\/em> when He gives it. If we approach Him we are sure to have entrance into that l\u012bl\u0101<\/em>.<\/p>\nyath\u0101 yath\u0101 gaura-pad\u0101ravinde
\nvindeta bhakti\u1e41 k\u1e5bta-pu\u1e47ya-r\u0101\u015bi\u1e25
\ntath\u0101 tathotsarpati h\u1e5bdy akasm\u0101d
\nr\u0101dh\u0101-pad\u0101mbhoja-sudh\u0101mbu-r\u0101\u015bi\u1e25<\/em><\/p>\nOne who is extremely fortunate may get the mercy of \u015ar\u012b Gaur\u0101\u1e45ga. As much as we devote ourselves to the lotus feet of \u015ar\u012b Gaur\u0101\u1e45ga, to that extent we will automatically be able to taste the nectarine service of the lotus feet of \u015ar\u012bmat\u012b R\u0101dh\u0101r\u0101\u1e47\u012b in V\u1e5bnd\u0101vana. The more one engages in the service of Lord Gaur\u0101\u1e45ga, the more one finds oneself in V\u1e5bnd\u0101vana, tasting the nectar of the service of \u015ar\u012b R\u0101dh\u0101. (Caitanya-candr\u0101m\u1e5bta<\/em> 88)<\/p>\nThis is a stanza by Prabodh\u0101nanda Sarasvat\u012b. Yath\u0101 yath\u0101 gaura-pad\u0101ravinde<\/em> vindeta bhakti\u1e41 k\u1e5bta-pu\u1e47ya-r\u0101\u015bi\u1e25 \u2013 <\/em>those who have got great suk\u1e5bti<\/em> will invest in Gaur\u0101\u1e45ga. Prabodh\u0101nanda Sarasvat\u012b says that you will automatically find that everything has been offered to the divine feet of R\u0101dh\u0101r\u0101\u1e47\u012b. She will accept us in Her confidential service, and give us engagement, \u201cYou have a good recommendation from Navadv\u012bpa. Yes, I will immediately appoint you in this service.\u201d If you invest your money in the Bank of America, it will go there. Similarly, your investment in Navadv\u012bpa will automatically take you to V\u1e5bnd\u0101vana. It may be unknown to you how the company has carried you there, but automatically you will find that you are in that rasa<\/em>. Such an arrangement is there. As much as we are able to connect ourselves with gaura-l\u012bl\u0101<\/em>, automatically we find that without any trouble we are already there in k\u1e5b\u1e63\u1e47a-l\u012bl\u0101<\/em> in the camp of R\u0101dh\u0101r\u0101\u1e47\u012b. We are blessed. We are carried to the camp of R\u0101dh\u0101r\u0101\u1e47\u012b in V\u1e5bnd\u0101vana.<\/p>\n<\/div><\/div><\/div><\/div><\/div><\/p>\n","protected":false},"excerpt":{"rendered":"Verse Eleven (k\u1e5b\u1e63\u1e47asyoccai\u1e25 pra\u1e47aya-vasati\u1e25 preyas\u012bbhyo \u2019pi r\u0101dh\u0101) of \u015ar\u012b R\u016bpa Gosv\u0101m\u012b\u2019s Upade\u015b\u0101m\u1e5bta (The Nectar of Instruction) establishes \u015ar\u012b R\u0101dha as the most treasured object of love for \u015ar\u012b K\u1e5b\u1e63\u1e47a and R\u0101dha-ku\u1e47\u1e0da as correspondingly dear to him. It is said that one who bathes in the waters of \u015ar\u012b R\u0101dha-ku\u1e47\u1e0da will attain love for K\u1e5b\u1e63na. \u015ar\u012bla B.R. \u015ar\u012bdhara Mah\u0101r\u0101ja give context and deep insight into this verse.<\/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\/7533"}],"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=7533"}],"version-history":[{"count":9,"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/posts\/7533\/revisions"}],"predecessor-version":[{"id":11171,"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/posts\/7533\/revisions\/11171"}],"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=7533"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/categories?post=7533"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/tags?post=7533"},{"taxonomy":"krishna_talk_article","embeddable":true,"href":"https:\/\/www.rupanugabhajanashram.com\/wp-json\/wp\/v2\/krishna_talk_article?post=7533"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}