{"id":9002,"date":"2025-09-03T17:51:54","date_gmt":"2025-09-03T15:51:54","guid":{"rendered":"https:\/\/shakti.tattva.se\/?p=9002"},"modified":"2025-09-03T17:51:54","modified_gmt":"2025-09-03T15:51:54","slug":"kathopanishad-madhva-commentary-chapter-1-sixth-valli","status":"publish","type":"post","link":"https:\/\/shakti.tattva.se\/index.php\/kathopanishad-madhva-commentary-chapter-1-sixth-valli\/","title":{"rendered":"Kathopanishad (Madhva commentary) \u2014 Chapter 1 – Sixth Valli"},"content":{"rendered":"
\n

Mantra 6.1.<\/h2>\n

1. Grounded in the Highest, with lower devas<\/a> as its branches, is this beginningless A\u015bvattha<\/a> tree (the universe). He alone is free from sorrow: He alone is full and absolute. He alone is said to be the eternally free, hi Him are all worlds sheltered. Beyond Him verily no one can go. This is verily that.\u2014103.<\/p>\n

Note<\/em>.\u2014With roots above and branches below, this (manifested Brahma<\/a>) is as an ancient a\u015bvattha tree, that indeed is the bright one, that is Brahma, that indeed is called immortal. In him all worlds are contained, Him verily nothing goes beyond. This is that.<\/p>\n

Madhva\u2019s commentary called the Bh\u0101\u1e63ya:<\/h3>\n

As the earth is the soil in which all trees have their roots, so the Lord Vi\u1e63\u1e47u<\/a>, the highest of all, is the root-soil of this tree called the universe: whose branches are the devas all being lower than that root-soil. The goddess Ram\u0101<\/a> is the root. This tree is called a\u015bvattha<\/em>. [The word a\u015bvattha<\/em> is thus derived \u201c\u0101\u015bu<\/em>\u201d quick + \u201c^v\u0101<\/em>\u201d to go + \u201cka<\/em>\u201d affix = \u201cquick moving\u201d. The elision of \u201cu<\/em>\u201d and the shortening of \u201c\u0101<\/em>\u201d into are Vaidic anomalies. \u201ca\u015bva<\/a> + tva\u201d (a\u015bva asmin ti\u1e63\u1e6dthati that in which the a\u015bva<\/em>, the swift moving, dwells)=\u201ca\u015bvattha\u1e25<\/a><\/em>\u201d or food (\u201cya<\/em>\u201d=food) of Hari<\/a> called a\u015bva<\/em>.]<\/p>\n

Lord Hari is called a\u015bva because of His quick motion. As this universe is pervaded by Hari, and as it is the food (\u201ctha<\/em>\u201d=food) of Had, it is called a\u015bvattha<\/em>. This universe is beginningless as an eternal current<\/em> of existence, but the highest eternal and immortal is the Lord Hari. (This a\u015bvattha<\/em> or universe is called San\u0101tana<\/a> or eternal in the sense that there is no beginning of it. It is a prav\u0101ha<\/a><\/em> or current\u2014changing<\/em> but ceaseless and eternal. But Lord is the true eternal, for He is both changeless and eternal.)<\/p>\n

He alone is the one and true eternal, the world is eternal only as a phenomenal current.<\/p>\n

Mantra 6.2.<\/h2>\n

2. This whole world trembles through (fear of this) Pr\u0101\u1e47a<\/a> because it has come” out of Him. He is a great terror like an uplifted thunderbolt. They who know Him verily become immortal.\u2014104.<\/p>\n

(Another reading is that from whom has come out Pr\u0101\u1e47a, as well as all this universe, in whom they aU tremble or carry on their functions. Or that from whom the whole world has come out, and on whom that Pr\u0101\u1e47a (Brahman<\/a>) re-acts.)<\/p>\n

Notes<\/em>.\u2014Whatever is in this world, the whole moves in the Pr\u0101\u1e47a and comes from it. It is like a mighty reverence, like an uplifted thunder-bolt, they who know this, they verily become immortal.<\/p>\n

Madhva\u2019s commentary called the Bh\u0101\u1e63ya:<\/h3>\n

The whole world trembles through fear of this Hari called Pr\u0101\u1e47a, because it has come out of Him. To those who transgress His law, He is a terror like a raised thunderbolt.<\/p>\n

Mantra 6.3.<\/h2>\n

3. From fear of Him, Agni<\/a> burns, from fear of Him, S\u016brya<\/a> shines, from fear of Him, Indra<\/a> (rains), V\u0101yu<\/a> (blows), and M\u1e5btyu<\/a> runs (to work) as the fifth [one].\u2014105.<\/p>\n

Mantra 6.4.<\/h2>\n

4. If a man here is able to understand Him (Hari), before the disintegration of the body, then in the lokas<\/a> of the self-effulgent One he obtains an (a-prakritic) form.\u2014106.<\/p>\n

Note<\/em>.\u2014This shows that God must be known before dying. If He is so known, then the knower obtains a spiritual body in Vaiku\u1e47\u1e6dha<\/a> and other Lokas.<\/p>\n

Mantra 6.5.<\/h2>\n

5. As a reflection in the mirror, so in the \u0100tman<\/a> is Brahman fully seen, as one sees in dream so in the Pit\u1e5b-loka<\/a>, as in waters a little more fully visible, so in the Gandharva-loka<\/a>; in the Brahma-loka<\/a>, the Lord is seen as in the day, when there is proper light and shade.\u2014107.<\/p>\n

Note<\/em>.\u2014This shows that the beatific vision of the muktas<\/a> is not of a uniform nature. It differs according to the class to which the Released belongs. In one\u2019s self<\/em> (Buddhic and \u0101tmic body) the God is fully seen, in the astral and lower mental body He is dimly seen, as in dream; in the higher mental body (Gandharva<\/a> plane) He is seen better: but in the Brahmic body, He is seen in full relief, with harmonious light and shade.<\/p>\n

So also it is said The Lord dwelling in the J\u012bva<\/a> is seen by the \u1e5a\u1e63is through their sights of wisdom, as fully as one sees his own face in a mirror. But He is not seen so distinctly by the dwellers of the Pit\u1e5b<\/a>–loka<\/a>. A little more distinct than this is the form of the Lord as seen in the Gandharva-loka. As in the morning, day-light, when there is neither too much glare (of noon) nor too much darkness (of evening) but when it is both light and darkness, an object is seen distinctly, so the Supreme Person is seen in the Brahma-Loka.\u201d<\/p>\n

Mantra 6.6.<\/h2>\n

6. Knowing the difference between the devas of the senses, their origin and destruction, of things and the difference in their modes of origin, the wise does not grieve.\u2014108.<\/p>\n

Note<\/em>.\u2014This shows that not only the knowledge of the Lord is the cause of Mukti<\/a>, but that the knowledge of the difference between the various orders and grades of the Devas is also necessary.<\/p>\n

Mantras 6.7 and 6.8.<\/h2>\n

7-8. Higher than sensation is<\/em> Manas<\/a>, Higher than Manas is<\/em> Buddhi<\/a>, higher than Buddhi is<\/em> the Mahat<\/a>–\u0101tm\u0101<\/a>. Higher than the Mahat is the Unmanifested. Beyond the Unmanifested is Puru\u1e63a<\/a>, the all-pervading, one having no attributes, whom having comprehended the man is liberated and goes to the state of deathlessness.\u2014109 and 110.<\/p>\n

Note<\/em>.\u2014How does the knowledge of the different grades of Devas lead to \u1e5aelease is shown in these verses.<\/p>\n

Madhva\u2019s commentary called the Bh\u0101\u1e63ya:<\/h3>\n

This gradation was shown in Mantra<\/a> 10 of the Third Valli<\/a> also. There it was stated merely as a fact of nature. Here it is repeated in order to show that the knowledge of this gradation is necessary for Release: and that the Highest Esoteric object of all scriptures is to impart knowledge of the Lord as the highest of all Devas, and to distinguish and differentiate Him from the rest. [All the Vedas<\/a> describe many Devas with the object of showing the superiority of the Lord over them all. As says the following:\u2014] \u201cThe highest aim of all the scriptures is to establish the pre-eminence of the Lord, and to show that Hari is the best of all Devas: and this is effected by showing the gradation of Devas inter se<\/em> and their being all under the Lord.\u201d<\/p>\n

Mantra 6.9.<\/h2>\n

[The knowledge of the Lord is never obtained through the exertion of physical senses, but through mind strengthened by \u015bravana<\/em> and manana<\/a><\/em>, &c.]<\/p>\n

9. His form is not an object of perception to any one, nor by the eye does any one see him; but by mind endowed with love and knowledge is He made known. Who thus know Him, become verily immortal.\u2014111.<\/p>\n

[This asserts that the form of the Lord is not perceptible by senses. Is it not rather a too wide assertion? For when the Lord incarnates, He certainly becomes visible to all. This doubt is next answered by the commentator ]<\/p>\n

Madhva\u2019s commentary called the Bh\u0101\u1e63ya:<\/h3>\n

No one can see the form of Vi\u1e63\u1e47u through his senses, except when He assumes a body and incarnates; and even the mere seeing of incarnation-forms of the Lord does not lead to Release, unless the person seeing realises the Lord in that Form through J\u00f1\u0101na<\/a> D\u1e5bsti. The Yogin<\/a> gets release only when he sees the Lord through wisdom-vision, never by physical sight of the senses.<\/p>\n

Mantra 6.10.<\/h2>\n

10. When the five organs of perception along with emotions are at rest and apart from their objects, and the Intellect even does not exert itself, that state they call the highest road (to God-Vision),\u2014112.<\/p>\n

[In the last verse it was said that the Lord is to be seen by the loving and knowing mind\u2014h\u1e5bd\u0101 ma\u1e47\u012b\u1e63\u0101 manas\u0101<\/a><\/em>\u2014that is through Bhakti<\/a> illumined by J\u00f1\u0101na\u2014Devotion plus<\/em> wisdom. This can only be when one is calm and tranquil and not a dancing dervish.] The senses must be quietened. The emotions must be at rest: and Reason cease to exert.<\/p>\n

Mantra 6.11.<\/h2>\n

11. That they hold to be Yoga<\/a>, which is the firm restraint of the senses. Then one becomes not heedless. Yoga should be performed with regard to the Lord, from whom is the origin and destruction (of all things.)\u2014113.<\/p>\n

[The state described in the last verse is called Yoga. This Yoga is the highest Path\u2014parama<\/a> gati\u1e25<\/a><\/em>\u2014because it leads to the Lord, the Creator and Destroyer of the world. Yoga should be performed with regard to this Lord from whom proceed this origin and destruction of the worlds].<\/p>\n

Madhva\u2019s commentary called the Bh\u0101\u1e63ya:<\/h3>\n

The phrase Yoga\u1e25<\/a> hi prabhava<\/a>-apyayau<\/em> does not mean \u201cthe Yoga is the origin and destruction or that Yoga creates and destroys things,\u201d but that Yoga should be made with regard to the origin and passing away of objects, and that the coming and going away of objects is from the Lord.<\/p>\n

Mantra 6.12.<\/h2>\n

12. Not by Speech or Mind is one able to know Him, nor by the eye, how then is He to be obtained from any, save the one (Guru<\/a>) who knows that the Lord is \u201cthe Great He Is<\/em>.\u201d\u2014114.<\/p>\n

[In mantra 9 it was said that the Lord can not be seen by the eye which being taken as a representative for all the senses. This idea is expressed here. If the Lord cannot be known by speech, by mind, or by the eye, how is he to be known? He is known only through instruction imparted by a Sad Guru<\/a>: who knows that the Lord is called Asti<\/a> \u201cHe is\u201d\u2014or \u201ca<\/em>\u201d=great \u201csti<\/em>\u201d=existence: \u201cGreat Existence.\u201d Like \u201casmi<\/em>\u201d \u201cI AM\u201d of the \u012a\u015b\u0101 Upani\u1e63ad<\/a>, \u201cHE IS\u201d is also a name of the Lord.]<\/p>\n

Madhva\u2019s commentary called the Bh\u0101\u1e63ya:<\/h3>\n

[Existence is a generic attribute of every thing: why is the Lord called existence? This is answered by the commentator]<\/p>\n

The Lord Ke\u015bava<\/a> possesses super-relative existence and reality and goodness, hence He is called asti<\/em> (a<\/em>=greater than all; sti<\/em>=beings; Or sti<\/em>=goodness or reality or sat<\/em>). So because His name is Asti; therefore He should be known as such. How can any one know Him who does not realise His Supreme Goodness and Excellence.<\/p>\n

Mantra 6.13<\/h2>\n

13. He is reached when known as Asti<\/em> (He is<\/em>), and only when there is the grace of the Giver of reality to both (Matter and Spirit)<\/p>\n

To him who knows Him as Asti<\/em>, the Giver of reality becomes specially gracious.\u2014115.<\/p>\n

[In the last mantra it was said that the Lord must be realised as Asti \u201cGreater than (a<\/em>) all beings (sti<\/em>).\u201d He who does not realise Him as such, cannot know Him. This verse states the method of acquiring such knowledge, namely trying to get the Grace of God: for finally all depends upon His grace.]<\/p>\n

Madhva\u2019s commentary called the Bh\u0101\u1e63ya:<\/h3>\n

[The phrase \u201ctattva<\/a>-bh\u0101vena cho\u2019bhayo\u1e25<\/em>\u201d does not mean \u201cby admitting the reality of both.\u201d The commentator explains it thus:\u2014] Vi\u1e63\u1e47u is called tattva-bh\u0101va<\/a><\/em>, because He produces or unfolds distinctly (bh\u0101vayate<\/em>) the reality or be-ness (tattva<\/em>) of both (ubhaya<\/a><\/em>) the Prak\u1e5bti<\/a> (matter) and Puru\u1e63a (spirit). His greatness over all is known through His grace, and His grace is obtained through the knowledge of His superiority over all.<\/p>\n

[Is it not arguing in a circle that His grace depends upon His knowledge, and that His knowledge is acquired through His Grace? It is not so. The two propositions refer to two different sets of aspirants: namely (1) those who know<\/em> from beginning the greatness of God: and (2) those who do not so know. In the case of the first class the grace<\/em> increases their knowledge i.e. knowledge leads to grace; in the ease of the second class the grace produces such knowledge, i.e<\/em>., grace leads to knowledge.]<\/p>\n

Those who know from beginningless time the superiority of Hari over everything else, get increase of their knowledge, through the grace of the Lord, in every successive birth; but those who do not possess from before, this knowledge of the superiority of Hari, get it subsequently through the grace of the Lord: and this knowledge, thus acquired, is never lost again: and the ignorance once conquered is never revived. Hence this knowledge is the highest.<\/p>\n

[Thus grace is of two kinds, that which produces knowledge or the general grace, and that which increases knowledge or the special grace].<\/p>\n

Mantra 6.14.<\/h2>\n

14. When all those worldly desires, that cling to the anta\u1e25karana are entirely given up (and spiritual desires spring up) then the mortal becomes immortal, then he enjoys here Brahman.\u2014116.<\/p>\n

[This verse describes the state attained through the special<\/em> grace of God. It looks very much like a state of physical immortality or J\u012bvan-mukti<\/a>].<\/p>\n

Madhva\u2019s commentary called the Bh\u0101\u1e63ya:<\/h3>\n

[The giving up of all<\/em> desires is not meant here, but only of those which appertain to the anta\u1e25kara\u1e47a<\/a><\/em>, i.e., worldly desires. This the commentator establishes by an authority].<\/p>\n

When the desires of the Inner Organ (anta\u1e25kara\u1e47a<\/em>) are renounced, and there takes place the manifestation of the desires belonging to the body of intelligence (cid\u0101tman<\/em>), then becoming Released he never dies again.<\/p>\n

[The desire belonging to the higher vehicle or cid\u0101tman<\/em> is to be cultivated rather than discarded].<\/p>\n

Mantra 6.15.<\/h2>\n

15. When all the knots of the heart are cut asunder here then the mortal becomes immortal, for the sake of this is all the instructions of the scriptures.\u2014117.<\/p>\n

[The worldly desires are renounced only then when the fetters of false knowledge are cut asunder].<\/p>\n

Madhva\u2019s commentary called the Bh\u0101\u1e63ya:<\/h3>\n

When a person is fully liberated from the bonds of false knowledge, then he attains to immortality. All instructions have this object in view.<\/p>\n

Mantra 6.16.<\/h2>\n

16. There are a hundred and one vessels of the heart, and the chief of them (proceeding from the heart) pierces through the head. By that one going upwards, he obtains deathlessness. The others are for the purpose of carrying the soul<\/a> to diverse other lokas.\u2014118.<\/p>\n

[It is only when the soul passes out of the Brahma N\u0101\u1e0d\u012b<\/a> that there is Release].<\/p>\n

Mantra 6.17.<\/h2>\n

17. The Puru\u1e63a of the size of a thumb, the inner \u0100tm\u0101 of all<\/em> beings, is always seated in the heart of all creatures: one should distinguish Him from the Jiva<\/a>, as the pith is separate from its covering; with reason not led astray by fallacious arguments. That should be known as the Griefless, the Immortal: that should be known as the Griefless, the Immortal.\u2014119.<\/p>\n

[The knowledge that J\u012bva is separate from \u012a\u015bvara<\/a> is the means of getting release. This mantra re-asserts that proposition].<\/p>\n

Madhva\u2019s commentary called the Bh\u0101\u1e63ya:<\/h3>\n

[The third question of Naciketas<\/a> and answer to it, do not relate to the Lord, but to the human soul\u2014thus says the P\u016brva<\/a> Pak\u1e63in<\/a>\u2014the opponent. And he quotes this verse as his authority: for it says that the soul must be realised as separate from one\u2019s own body, sv\u0101t \u015bar\u012br\u0101t<\/em>. Thus this concluding verse also establishes the proposition that the immortality of the human soul is the main topic of this Upani\u1e63ad. This argument of the opponent is met by the commentator by saying that the phrase sv\u0101t \u015b\u0101r\u012brat<\/em> does not mean \u201cfrom one\u2019s own body\u201d at all: but that the words sva<\/em> and s\u0101r\u012bra<\/em> have a peculiar meaning here.]<\/p>\n

The J\u012bva is the body of Vi\u1e63\u1e47u and therefore it is called s\u0101r\u012bra<\/em> or body. But Vi\u1e63\u1e47u has a body of His own, how is it then that the J\u012bva is said to be the body of Vi\u1e63\u1e47u. It is called His body because it is under His control (just as the human organism is under the control of the J\u012bva; so the J\u012bva organism is under the control of the Lord).<\/p>\n

[S\u0101r\u012bra therefore means J\u012bva.] Let one realise that the Lord presides over the J\u012bva and is separate from it (just as the J\u012bva presides over the physical organism but is separate from it. The Unchangeable Vi\u1e63\u1e47u should be distinguished from the J\u012bva called sva<\/em>; and the difference between the J\u012bva and Brahman should be thus realised. [That J\u012bva is the body of the Lord, is proved by the following Scriptural text]:\u2014\u201cHe whose body is the J\u012bvatm\u0101\u201d \u201cHe who controls the J\u012bv\u0101tman<\/a> from within\u201d (Br. Up.). Moreover the phrase \u201cin the hearts of the creatures\u201d of this verse shows that Hari is separate from the J\u012bvas<\/a> [\u2014for the container and the contents are always different. The word jan\u0101n\u0101m h\u1e5bdaye<\/em> may mean either (1) in the heart of the J\u012bvas, or (2) in the heart of the bodies: for jana<\/a><\/em> means both the J\u012bva and the body. In the first case, the meaning is \u201cin the heart of the soul,\u201d i.e<\/em>., in the soul which is itself the heart. In the second case, the meaning would be \u201cin the heart of the body\u201d\u2014i.e<\/em>., in the physical heart. The first would apply to the Lord and the second to the J\u012bva. The \u201cthumb-size\u201d must also interpreted in a two-fold sense. When the physical body is concerned then the size of the physical thumb; when the soul-body is taken, then the size of the thumb of the soul. But the soul is atomic in size, what can be the size of its thumb? smaller than the atom\u2014] In the heart of the physical body, the size is of the thumb of the physical hand<\/a>; in the heart of the soul (J\u012bva), the size is of the thumb of the sould. Thus should the Lord be understood as separate from the J\u012bva, in order to attain Release.<\/p>\n

[But may not the words sv\u0101t s\u0101r\u012br\u0101t<\/em> be taken in their primary sense \u201cfrom his own body\u201d and not in the metaphorical sense \u201cfrom the J\u012bva which is the body of the Lord?\u201d. To this the commentator answers]:\u2014No school of thinkers say that the Lord is identical with the physical body of man: [and so the verse cannot be translated \u201cthe Lord must be understood as separate from one\u2019s body\u201d for there was no necessity of teaching this truism]. No one among the un-informed (loka) even say that the Lord is identical with human body. (The advaita<\/a> theory is that the Brahman is identical with the J\u012bva, but they even do not say that It is identical with the human body). Moreover the very phrase \u201cthe Lord is in the hearts<\/em> of men\u201d shows that the Lord is not identica lwith the bodies of men: (for He is in<\/em> the heart).<\/p>\n

[But may not sv\u0101t \u015b\u0101rir\u0101t<\/em> \u201cfrom his own body\u201d be interpreted as teaching the distinction of the soul from the body? For the materialists like C\u0101rv\u0101kas<\/a>, &c., hold that there is no soul distinct from the body. But there are objections to this view also. The words of the mantra are tam sv\u0101t \u015b\u0101rir\u0101t pravrihet<\/em>, let one distinguish that<\/em> from sva-sar\u012bra<\/a><\/em>. The word \u201cThat\u201d must refer to some antecedent noun mentioned before in the first line of this mantra. Now J\u012bva is not<\/em> mentioned before in the first half of this stanza, a being of thumb-size being cannot be the J\u012bva, for the soul is atomic in size. So it cannot be of the size of the thumb\u2014whether that thumb be physical or psychic. Therefore, the commentator says:\u2014] The J\u012bva is not of the size of the thumb. Therefore, this mantra teaches the difference between the J\u012bva and Vi\u1e63\u1e47u. Thus it is conclusively proved that Vi\u1e63\u1e47u is the Best of all.<\/p>\n

Mantra 6.18.<\/h2>\n

18.Naciketas having then obtained all this knowledge and practice imparted by Yama<\/a> attained Brahman became free from rajas<\/a> and beyond death; another who thus knows the Spirit certainly becomes so.\u2014120.<\/p>\n

Madhva\u2019s commentary called the Bh\u0101\u1e63ya:<\/h3>\n

Reverence be to that Lord Vi\u1e63\u1e47u who is ever-victorious: whose beloved and elect (\u0101pta<\/a><\/em>) I am, and who is most beloved (\u0101pta-tama<\/a><\/em>) of all beloved One\u2019s (\u0101ptebhya\u1e25<\/em>) to me.<\/p>\n

Peace chant<\/em>.<\/h2>\n

Om! May He protect us both (teacher and pupil). May He cause us both to enjoy the bliss of Mukti. May we both exert together to find out the true meaning of the scriptures. May our studies be fruitful. May we never quarrel with each other! Om! Peace! peace! peace!<\/p>\n

Peace be to all.<\/p>\n

The end<\/p>\n<\/div>\n","protected":false},"excerpt":{"rendered":"

Mantra 6.1. 1. Grounded in the Highest, with lower devas as its branches, is this beginningless A\u015bvattha tree (the universe). He alone is free from sorrow: He alone is full and absolute. He alone is said to be the eternally free, hi Him are all worlds sheltered. Beyond Him verily no one can go. This…<\/p>\n","protected":false},"author":1,"featured_media":0,"comment_status":"open","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"wprm-recipe-roundup-name":"","wprm-recipe-roundup-description":"","_kad_post_transparent":"default","_kad_post_title":"default","_kad_post_layout":"default","_kad_post_sidebar_id":"","_kad_post_content_style":"default","_kad_post_vertical_padding":"default","_kad_post_feature":"","_kad_post_feature_position":"","_kad_post_header":false,"_kad_post_footer":false,"footnotes":""},"categories":[1],"tags":[],"class_list":["post-9002","post","type-post","status-publish","format-standard","hentry","category-uncategorized"],"jetpack_featured_media_url":"","_links":{"self":[{"href":"https:\/\/shakti.tattva.se\/index.php\/wp-json\/wp\/v2\/posts\/9002","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/shakti.tattva.se\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/shakti.tattva.se\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/shakti.tattva.se\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/shakti.tattva.se\/index.php\/wp-json\/wp\/v2\/comments?post=9002"}],"version-history":[{"count":1,"href":"https:\/\/shakti.tattva.se\/index.php\/wp-json\/wp\/v2\/posts\/9002\/revisions"}],"predecessor-version":[{"id":9003,"href":"https:\/\/shakti.tattva.se\/index.php\/wp-json\/wp\/v2\/posts\/9002\/revisions\/9003"}],"wp:attachment":[{"href":"https:\/\/shakti.tattva.se\/index.php\/wp-json\/wp\/v2\/media?parent=9002"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/shakti.tattva.se\/index.php\/wp-json\/wp\/v2\/categories?post=9002"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/shakti.tattva.se\/index.php\/wp-json\/wp\/v2\/tags?post=9002"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}