{"id":211,"date":"2016-01-31T13:25:56","date_gmt":"2016-01-31T13:25:56","guid":{"rendered":"http:\/\/matsyendranatha.com\/?p=211"},"modified":"2016-01-31T15:28:42","modified_gmt":"2016-01-31T15:28:42","slug":"vijnanabhairava-tantra-shlokas-142b-155","status":"publish","type":"post","link":"https:\/\/matsyendranatha.com\/?p=211","title":{"rendered":"Vij\u00f1\u0101nabhairava-tantra (Shlokas 142b-155)"},"content":{"rendered":"

Verses 142b-155<\/strong>,\u00a0<\/em><\/strong>Vij\u00f1\u0101nabhairava-tantra \u00a0<\/em>A critique of ritual<\/strong><\/p>\n

Summary of discussion on Vijnana-bhairava-tantra made by Guru Yogi Matsyendranath and Rev. John Dupuche<\/p>\n

1. Introduction <\/strong><\/p>\n

The \u015blokas 142b-153 constitute a critique of customary ritual, which it says is suited to those who are \u2018gross\u2019 and externalized, lacking in subtlety. The \u015blokas are, in turn, a statement of preference for those methods \u2013 the 112 techniques \u2013 which are part of everyday life. <\/span><\/p>\n

2. The context of vv. 142b-155 <\/strong><\/p>\n

In \u015blokas 1-21 the Goddess sets out the metaphysical system of Kashmir Shaivism. She knows a great deal, therefore, but she has some questions. She sets them out in 22-23, asking Bhairava to resolve them so that her understanding might be complete. In 24-138 Bhairava describes 112 techniques by which the highest state is achieved. The techniques cover a vast range of methods. <\/span><\/p>\n

Those couplets 24-138 are composed of four half lines, of which the first three give the method and the fourth gives the result. <\/span><\/p>\n

In vv. 139-142a Bhairava states that he has given the 112 techniques, and he goes on to give an extensive list of the results. <\/span><\/p>\n

In 142b-144a the Goddess speaks a third time and now with a very different sort of question, namely what is value of the customary rituals. She names them: recitation, meditation\/visualization, sacrifice, satiation, fire-sacrifice, and worship. <\/span><\/p>\n

In 144b Bhairava begins by saying that such things are external and suitable only for those who are \u2018gross\u2019 (sth\u016bla). He goes on, in 145-153, to take the various elements of ritual, as well as others the Goddess had not asked about, such as ritual bath, sacred site and offerings, and shows how the consciousness that is attained by means of the 112 techniques surpasses them.\u00a0<\/span>In 154-155 he speaks of the manifestation of the Goddess and the attainment of the God. <\/span><\/p>\n

This critique comes from Bhairava himself, the highest authority. The God himself is rejecting the rituals in favour of the 112 methods. <\/span><\/p>\n

The remaining \u015blokas form a set of concluding remarks. Firstly, as if they were a coda, 155bis-156 gives another technique, namely the cycle of breath and the pronunciation of the phonemes SA and HA. In 157-161a the Goddess is told that all these many techniques are to be reserved to those who are suitable, and these persons are described. In 161b-162 the Goddess speaks a fourth time: she cries out her joy: she is satisfied. Finally, in 163a she unites herself with Bhairava. <\/span><\/p>\n

3. Verses 142b-155 <\/strong><\/p>\n

\u0936\u094d\u0930\u0940 \u0926\u0947\u0935\u0940 \u0909\u0935\u093e\u091a\u0964
\n<\/span>\u015br\u012b dev\u012b uv\u0101ca |<\/em>
\nThe illustrious goddess said <\/span><\/p>\n

\u0907\u0926\u0902 \u092f\u0926\u093f \u0935\u092a\u0941\u0930\u094d \u0926\u0947\u0935 \u092a\u0930\u093e\u092f\u093e\u0936\u094d\u091a \u092e\u0939\u0947\u0936\u094d\u0935\u0930\u0965 \u0967\u096a\u0968\u0965
\nida\u1e41 yadi vapur deva par\u0101y\u0101\u015bca mahe\u015bvara || 142 ||<\/em>
\nO Lord Mahe\u015bvara, if that is the bodily form of the supreme [energy], <\/span><\/p>\n

\u090f\u0935\u092e\u0941\u0915\u094d\u0924\u0935\u094d\u092f\u0935\u0938\u094d\u0925\u093e\u092f\u093e\u0902 \u091c\u092a\u094d\u092f\u0924\u0947 \u0915\u094b \u091c\u092a\u0936\u094d\u091a \u0915\u0903\u0964
\n\u0927\u094d\u092f\u093e\u092f\u0924\u0947 \u0915\u094b \u092e\u0939\u093e\u0928\u093e\u0925 \u092a\u0942\u091c\u094d\u092f\u0924\u0947 \u0915\u0936\u094d\u091a \u0924\u0943\u092a\u094d\u092f\u0924\u093f\u0965 \u0967\u096a\u0969\u0965
\nevamuktavyavasth\u0101y\u0101\u1e41 japyate ko japa\u015bca ka\u1e25 | <\/em>
\ndhy\u0101yate ko mah\u0101n\u0101tha p\u016bjyate ka\u015bca t\u1e5bpyati || 143 ||<\/em>
\nwho, according to custom, recites [the mantra] and what is the recitation?
\nWho, O Great Lord, is visualized, to whom is sacrifice offered, and who gives satisfaction? <\/span><\/p>\n

\u0939\u0942\u092f\u0924\u0947 \u0915\u0938\u094d\u092f \u0935\u093e \u0939\u094b\u092e\u094b \u092f\u093e\u0917\u0903 \u0915\u0938\u094d\u092f \u091a \u0915\u093f\u0902 \u0915\u0925\u092e\u094d\u0964
\nh\u016byate kasya v\u0101 homo y\u0101ga\u1e25 kasya ca ki\u1e41 katham |<\/em>
\nOr to whom is the fire-sacrifice offered, and for whom is sacrifice made, and in what manner? <\/span><\/p>\n

\u0936\u094d\u0930\u0940 \u092d\u0948\u0930\u0935 \u0909\u0935\u093e\u091a\u0964
\n\u015br\u012b bhairava uv\u0101ca |<\/em>
\nIllustrious Bhairava replied <\/span><\/p>\n

\u090f\u0937\u093e\u0924\u094d\u0930 \u092a\u094d\u0930\u0915\u094d\u0930\u093f\u092f\u093e \u092c\u093e\u0939\u094d\u092f\u093e \u0938\u094d\u0925\u0942\u0932\u0947\u0937\u094d\u0935\u094d \u090f\u0935 \u092e\u0943\u0917\u0947\u0915\u094d\u0937\u0923\u0947\u0965 \u0967\u096a\u096a\u0965
\ne\u1e63\u0101tra prakriy\u0101 b\u0101hy\u0101 sth\u016ble\u1e63v eva m\u1e5bgek\u1e63a\u1e47e || 144 ||<\/em>
\nO Lady with the eyes of a gazelle, that ritual practice is external; it is for those who are \u2018gross\u2019. <\/span><\/p>\n

1 recitation (japa) <\/strong><\/p>\n

\u092d\u0942\u092f\u094b \u092d\u0942\u092f\u0903 \u092a\u0930\u0947 \u092d\u093e\u0935\u0947 \u092d\u093e\u0935\u0928\u093e \u092d\u093e\u0935\u094d\u092f\u0924\u0947 \u0939\u093f \u092f\u093e\u0964 \u091c\u092a\u0903 \u0938\u094b\u093d\u0924\u094d\u0930 \u0938\u094d\u0935\u092f\u0902 \u0928\u093e\u0926\u094b \u092e\u0928\u094d\u0924\u094d\u0930\u093e\u0924\u094d\u092e\u093e \u091c\u092a\u094d\u092f \u0908\u0926\u0943\u0936\u0903\u0965 \u0967\u096a\u096b\u0965
\nbh\u016byo bh\u016bya\u1e25 pare bh\u0101ve bh\u0101van\u0101 bh\u0101vyate hi y\u0101 | <\/em>
\njapa\u1e25 so’tra svaya\u1e41 n\u0101do mantr\u0101tm\u0101 japya \u012bd\u1e5b\u015ba\u1e25 || 145 ||<\/em>
\nThe act of contemplation, as it is progressively raised to the supreme level, is \u2018recitation\u2019. Sound arises there spontaneously, the sound that is the essence of the mantra. That sound is to be recited. <\/span><\/p>\n

2 visualization (dhy\u0101na) <\/strong><\/p>\n

\u0927\u094d\u092f\u093e\u0928\u0902 \u0939\u093f \u0928\u093f\u0936\u094d\u091a\u0932\u093e \u092c\u0941\u0926\u094d\u0927\u093f\u0930\u094d \u0928\u093f\u0930\u093e\u0915\u093e\u0930\u093e \u0928\u093f\u0930\u093e\u0936\u094d\u0930\u092f\u093e\u0964 \u0928 \u0924\u0941 \u0927\u094d\u092f\u093e\u0928\u0902 \u0936\u0930\u0940\u0930\u093e\u0915\u094d\u0937\u093f\u092e\u0941\u0916\u0939\u0938\u094d\u0924\u093e\u0926\u093f\u0915\u0932\u094d\u092a\u0928\u093e\u0965 \u0967\u096a\u096c\u0965
\ndhy\u0101na\u1e41 hi ni\u015bcal\u0101 buddhir nir\u0101k\u0101r\u0101 nir\u0101\u015bray\u0101 | <\/em>
\nna tu dhy\u0101na\u1e41 \u015bar\u012br\u0101k\u1e63imukhahast\u0101dikalpan\u0101 || 146 ||<\/em>
\nThe perception, which is stable, without images and without support: that is visualization. The imagining [of deities possessed] of body, organs, face and hands etc. is not visualization. <\/span><\/p>\n

3 worship (p\u016bj\u0101) <\/strong><\/p>\n

\u092a\u0942\u091c\u093e \u0928\u093e\u092e \u0928 \u092a\u0941\u0937\u094d\u092a\u093e\u0926\u094d\u092f\u0948\u0930\u094d \u092f\u093e \u092e\u0924\u093f\u0903 \u0915\u094d\u0930\u093f\u092f\u0924\u0947 \u0926\u0943\u0922\u093e\u0964 \u0928\u093f\u0930\u094d\u0935\u093f\u0915\u0932\u094d\u092a\u0947 \u092e\u0939\u093e\u0935\u094d\u092f\u094b\u092e\u094d\u0928\u093f \u0938\u093e \u092a\u0942\u091c\u093e \u0939\u094d\u092f\u093e\u0926\u0930\u093e\u0932\u094d \u0932\u092f\u0903\u0965 \u0967\u096a\u096d\u0965
\np\u016bj\u0101 n\u0101ma na pu\u1e63p\u0101dyair y\u0101 mati\u1e25 kriyate d\u1e5b\u1e0dh\u0101 | <\/em>
\nnirvikalpe mah\u0101vyomni s\u0101 p\u016bj\u0101 hy\u0101dar\u0101l laya\u1e25 || 147 ||<\/em>
\nAuthentic worship is not performed with flowers etc. When the mind is firmly established, in the highest heaven, beyond thought constructs: that indeed is untroubled worship. <\/span><\/p>\n

4 satisfation (t\u1e5bptir) <\/strong><\/p>\n

\u0905\u0924\u094d\u0930\u0948\u0915\u0924\u092e\u092f\u0941\u0915\u094d\u0924\u093f\u0938\u094d\u0925\u0947 \u092f\u094b\u0924\u094d\u092a\u0926\u094d\u092f\u0947\u0924 \u0926\u093f\u0928\u093e\u0926\u094d \u0926\u093f\u0928\u092e\u094d\u0964
\n\u092d\u0930\u093f\u0924\u093e\u0915\u093e\u0930\u0924\u093e \u0938\u093e\u0924\u094d\u0930 \u0924\u0943\u092a\u094d\u0924\u093f\u0930\u094d \u0905\u0924\u094d\u092f\u0928\u094d\u0924\u092a\u0942\u0930\u094d\u0923\u0924\u093e\u0965 \u0967\u096a\u096e\u0965
\natraikatamayuktisthe yotpadyeta din\u0101d dinam | <\/em>
\nbharit\u0101k\u0101rat\u0101 s\u0101tra t\u1e5bptir atyantap\u016br\u1e47at\u0101 || 148 ||<\/em>
\nWhen [the practitioner] is committed to even one of the [practices] given in this text, he progresses day by day to the highest state. Limitless stature here: that is the unbounded satisfaction. <\/span><\/p>\n

5 fire-sacrifice (homa) <\/strong><\/p>\n

\u092e\u0939\u093e\u0936\u0942\u0928\u094d\u092f\u093e\u0932\u092f\u0947 \u0935\u0939\u094d\u0928\u094c \u092d\u0942\u0924\u093e\u0915\u094d\u0937\u0935\u093f\u0937\u092f\u093e\u0926\u093f\u0915\u092e\u094d\u0964 \u0939\u0942\u092f\u0924\u0947 \u092e\u0928\u0938\u093e \u0938\u093e\u0930\u094d\u0927\u0902 \u0938 \u0939\u094b\u092e\u0936\u094d \u091a\u0947\u0924\u0928\u093e\u0938\u094d\u0930\u0941\u091a\u093e\u0965 \u0967\u096a\u096f\u0965
\nmah\u0101\u015b\u016bny\u0101laye vahnau bh\u016bt\u0101k\u1e63avi\u1e63ay\u0101dikam | <\/em>
\nh\u016byate manas\u0101 s\u0101rdha\u1e41 sa homa\u015b cetan\u0101sruc\u0101 || 149 ||<\/em>
\nThe elements (bh\u016bta<\/em>), the sense organs, and so on, are offered into the flames, into the great void, along with the mind: that is the fire-offering, consciousness is the ladle. <\/span><\/p>\n

6 sacrifice (y\u0101ga) <\/strong><\/p>\n

\u092f\u093e\u0917\u094b\u093d\u0924\u094d\u0930 \u092a\u0930\u092e\u0947\u0936\u093e\u0928\u093f \u0924\u0941\u0937\u094d\u091f\u093f\u0930\u094d \u0906\u0928\u0928\u094d\u0926\u0932\u0915\u094d\u0937\u0923\u093e\u0964
\n\u0915\u094d\u0937\u092a\u0923\u093e\u0924\u094d\u0938\u0930\u094d\u0935\u092a\u093e\u092a\u093e\u0928\u093e\u0902 \u0924\u094d\u0930\u093e\u0923\u093e\u0924\u094d\u0938\u0930\u094d\u0935\u0938\u094d\u092f \u092a\u093e\u0930\u094d\u0935\u0924\u093f\u0965 \u0967\u096b\u0966\u0965
\ny\u0101go’tra parame\u015b\u0101ni tu\u1e63\u1e6dir \u0101nandalak\u1e63a\u1e47\u0101 | <\/em>
\nk\u1e63apa\u1e47\u0101tsarvap\u0101p\u0101n\u0101\u1e41 tr\u0101\u1e47\u0101tsarvasya p\u0101rvati || 150 ||<\/em>
\nBlissful satisfaction, O Supreme Lady, is the sacrifice here. O Parvat\u012b, all sins are destroyed, protection is given to all. <\/span><\/p>\n

7 Sacred site (k\u1e63etra) <\/strong><\/p>\n

\u0930\u0941\u0926\u094d\u0930\u0936\u0915\u094d\u0924\u093f\u0938\u092e\u093e\u0935\u0947\u0936\u0938\u094d \u0924\u0924\u094d\u0915\u094d\u0937\u0947\u0924\u094d\u0930\u092e\u094d \u092d\u093e\u0935\u0928\u093e \u092a\u0930\u093e\u0964
\n\u0905\u0928\u094d\u092f\u0925\u093e \u0924\u0938\u094d\u092f \u0924\u0924\u094d\u0924\u094d\u0935\u0938\u094d\u092f \u0915\u093e \u092a\u0942\u091c\u093e \u0915\u093e\u0936\u094d\u091a \u0924\u0943\u092a\u094d\u092f\u0924\u093f\u0965 \u0967\u096b\u0967\u0965
\nrudra\u015baktisam\u0101ve\u015bas tatk\u1e63etram bh\u0101van\u0101 par\u0101 |<\/em>
\n anyath\u0101 tasya tattvasya k\u0101 p\u016bj\u0101 k\u0101\u015bca t\u1e5bpyati || 151 ||<\/em>
\n<\/span>The union of \u015aakti and Rudra: that is the sacred site, the supreme object of contemplation. Otherwise what worship of that Reality would there be, and who[1] would be giving satisfaction?<\/span><\/p>\n

8 ritual bath (sn\u0101na) <\/strong><\/p>\n

\u0938\u094d\u0935\u0924\u0928\u094d\u0924\u094d\u0930\u093e\u0928\u0928\u094d\u0926\u091a\u093f\u0928\u094d\u092e\u093e\u0924\u094d\u0930\u0938\u093e\u0930\u0903 \u0938\u094d\u0935\u093e\u0924\u094d\u092e\u093e \u0939\u093f \u0938\u0930\u094d\u0935\u0924\u0903\u0964
\n\u0906\u0935\u0947\u0936\u0928\u0902 \u0924\u0924\u094d\u0938\u094d\u0935\u0930\u0942\u092a\u0947 \u0938\u094d\u0935\u093e\u0924\u094d\u092e\u0928\u0903 \u0938\u094d\u0928\u093e\u0928\u092e\u094d \u0908\u0930\u093f\u0924\u092e\u094d\u0965 \u0967\u096b\u0968\u0965
\nsvatantr\u0101nandacinm\u0101tras\u0101ra\u1e25 sv\u0101tm\u0101 hi sarvata\u1e25 | <\/em>
\n\u0101ve\u015bana\u1e41 tatsvar\u016bpe sv\u0101tmana\u1e25 sn\u0101nam \u012britam || 152 ||<\/em>
\nOne\u2019s Self is the stream of freedom, bliss and consciousness, in every respect. Entry into the very nature of one\u2019s Self is called \u2018the ritual bath\u2019. <\/span><\/p>\n

9 offerings (dravya) <\/strong><\/p>\n

\u092f\u0948\u0930\u094d \u090f\u0935 \u092a\u0942\u091c\u094d\u092f\u0924\u0947 \u0926\u094d\u0930\u0935\u094d\u092f\u0948\u0938\u094d \u0924\u0930\u094d\u092a\u094d\u092f\u0924\u0947 \u0935\u093e \u092a\u0930\u093e\u092a\u0930\u0903\u0964
\n\u092f\u0936\u094d\u091a\u0948\u0935 \u092a\u0942\u091c\u0915\u0903 \u0938\u0930\u094d\u0935\u0903 \u0938 \u090f\u0935\u0948\u0915\u0903 \u0915\u094d\u0935 \u092a\u0942\u091c\u0928\u092e\u094d\u0965 \u0967\u096b\u0969\u0965
\nyair eva p\u016bjyate dravyais tarpyate v\u0101 par\u0101para\u1e25 | <\/em>
\nya\u015bcaiva p\u016bjaka\u1e25 sarva\u1e25 sa evaika\u1e25 kva p\u016bjanam || 153 ||<\/em>
\nHe, the Transcendent \/ Immanent (par\u0101para<\/em>) worshipped or satisfied with offerings [and] the worshipper: all are one. What else is worship? <\/span><\/p>\n

Results <\/strong><\/p>\n

1 Ku\u1e47\u1e0dalin\u012b arises <\/strong><\/p>\n

\u0935\u094d\u0930\u091c\u0947\u0924\u094d\u092a\u094d\u0930\u093e\u0923\u094b \u0935\u093f\u0936\u0947\u091c\u094d \u091c\u0940\u0935 \u0907\u091a\u094d\u091a\u092f\u093e \u0915\u0941\u091f\u093f\u0932\u093e\u0915\u0943\u0924\u093f\u0903\u0964
\n\u0926\u0940\u0930\u094d\u0918\u093e\u0924\u094d\u092e\u093e \u0938\u093e \u092e\u0939\u093e\u0926\u0947\u0935\u0940 \u092a\u0930\u0915\u094d\u0937\u0947\u0924\u094d\u0930\u092e\u094d \u092a\u0930\u093e\u092a\u0930\u093e\u0965 \u0967\u096b\u096a\u0965
\nvrajetpr\u0101\u1e47o vi\u015bej j\u012bva iccay\u0101 ku\u1e6dil\u0101k\u1e5bti\u1e25 | <\/em>
\nd\u012brgh\u0101tm\u0101 s\u0101 mah\u0101dev\u012b parak\u1e63etram par\u0101par\u0101 || 154 ||<\/em>
\nThe exhalation goes out, the inhalation comes in. Of her own accord the Curvilinear [viz. ku\u1e47\u1e0dalin\u012b<\/em>] rises up, she, the Great Goddess, she, the supreme Sanctuary, she the Transcendent \/ Immanent (par\u0101par\u0101<\/em>). <\/span><\/p>\n

2 Bhairava is attained. <\/strong><\/p>\n

\u0905\u0938\u094d\u092f\u093e\u092e\u0928\u0941\u091a\u0930\u0928\u094d \u0924\u093f\u0937\u094d\u0920\u0928\u094d \u092e\u0939\u093e\u0928\u0928\u094d\u0926\u092e\u092f\u0947\u093d\u0927\u094d\u0935\u0930\u0947\u0964
\n<\/span>\u0924\u092f\u093e \u0926\u0947\u0935\u094d\u092f\u093e \u0938\u092e\u093e\u0935\u093f\u0937\u094d\u091f\u0903 \u092a\u0930\u092e\u094d \u092d\u0948\u0930\u0935\u092e\u093e\u092a\u094d\u0928\u0941\u092f\u093e\u0924\u094d\u0965 \u0967\u096b\u096b\u0965
\nasy\u0101manucaran ti\u1e63\u1e6dhan mah\u0101nandamaye’dhvare | <\/em>
\ntay\u0101 devy\u0101 sam\u0101vi\u1e63\u1e6da\u1e25 param bhairavam\u0101pnuy\u0101t || 155 ||<\/em>
\nFollowing the [rise of the Great Goddess], being committee to the method of the great bliss, [the practitioner], becoming one with the Goddess, attains the supreme Bhairava.<\/span><\/p>\n

4. Commentary <\/strong><\/p>\n

The statement in v.144b, that ritual practice is only for those who are \u2018gross\u2019, is a severe criticism. It does not correspond to the teaching of Kashmir Shaivism as a whole, which allows that there are four methods for reaching the divine state. The first three (\u0101\u1e47avup\u0101ya, \u015b\u0101ktop\u0101ya, \u015b\u0101mbhavop\u0101ya) are related to action, knowledge, and will, or to the object of knowledge, the means of knowledge and the subject of knowledge respectively. The fourth, literally the \u2018non-means\u2019 (anup\u0101ya), underlines all other three. Thus there is an aspect of anup\u0101ya in the individual \u2018way of action\u2019 to which ritual particularly belongs. <\/span><\/p>\n

Furthermore, some of the 112 techniques are very much concerned with action, such as the pleasure of music and food, the experience of sneezing or fleeing the field of battle, or walking through a forest with dappled light. <\/span><\/p>\n

The criticism is a part of the custom of showing that the path one proposes is more effective than the paths proposed by others. It is an example of the rivalry between methods and traditions. It does make the valid point, however, that what counts is not the ritual itself, as though it were magical, but the mind with which it is done, and the experience which results. <\/span><\/p>\n

The criticism is also liberating, for it means that ritual is not the only method, and that the ordinary events of life can become moments of profound and divine experience. It frees practitioners from what can become the straightjacket of ritual, from being tied to those who have the ability and authority to perform rituals. <\/span><\/p>\n

However, the four methods should not be opposed. They are simply different emphases. Thus the person who has reached fullness will be involved in all four aspects in a harmonious way, and perform rituals and all the actions of life with knowledge of their meaning and as well as with detachment and a sense of transcending them. All four aspects have their rightful place. <\/span><\/p>\n

Christian Tantra <\/strong><\/p>\n

The same issue attaches to all religions practice. It is false to oppose religion and spirituality, presuming religion to the involve the first two methods only, ritual and doctrine. A balanced approach involves all four. <\/span><\/p>\n

Thus, in the Christian view, only the person who has has died with Christ and been raised with him, therefore who has reached the highest level of transcendence, can best perform the ritual, which then becomes transparent and manifests all four aspects. Ultimately there is no means, all depends on grace. But grace will manifest itself in every aspect of the person. <\/span><\/p>\n

[1] Other editions read ka\u015b.<\/span><\/p>\n","protected":false},"excerpt":{"rendered":"

Verses 142b-155,\u00a0Vij\u00f1\u0101nabhairava-tantra \u00a0A critique of ritual Summary of discussion on Vijnana-bhairava-tantra made by Guru Yogi Matsyendranath and Rev. John Dupuche 1. Introduction The \u015blokas 142b-153 constitute a critique of customary ritual, which it says is suited to those who are … Continue reading →<\/span><\/a><\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[4],"tags":[12],"class_list":["post-211","post","type-post","status-publish","format-standard","hentry","category-texts","tag-vbht"],"_links":{"self":[{"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=\/wp\/v2\/posts\/211","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcomments&post=211"}],"version-history":[{"count":7,"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=\/wp\/v2\/posts\/211\/revisions"}],"predecessor-version":[{"id":213,"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=\/wp\/v2\/posts\/211\/revisions\/213"}],"wp:attachment":[{"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=%2Fwp%2Fv2%2Fmedia&parent=211"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=%2Fwp%2Fv2%2Fcategories&post=211"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/matsyendranatha.com\/index.php?rest_route=%2Fwp%2Fv2%2Ftags&post=211"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}