Meditations on Transcendence

  Kantara: The Divine Call of Swadharma Kantara is a divine forest which beckons certain individuals to do God’s work. When there is disturbance or adharma, there is always dharma hidden inside adharma. And when that hidden dharma is disturbed, avatāra happens. In this cosmic play, Guliga and Panjurli beckon; Kadubetta Shiva was empowered; Berme was born for that sacred restoration. The forest becomes the stage, and man becomes the chosen instrument. We all are beckoned by our swadharma , our own inner law, for our abhyudaya — our growth — and for the preservation of the cosmos itself. The calling of swadharma does not come in excitement or noise, but often in the stillness of heavy boredom. That boredom is sacred — it is the pause before divine purpose speaks. Swadharma satisfies all three: your material desire, your spiritual upliftment, and cosmic preservation. The Greeks said the same in another tongue — that each soul has its logos, its inner flame that aligns with the or...

  Sewa is not some dugi dugi . The theology of sewa is not a simple thing. Hari sewa is the highest thing in the universe. It is not a mere external activity but the very essence of devotion. To understand the theology of sewa requires years of adhyayana (study) and sādhana (practice). One must peel away superficial notions of service as duty or transaction. True sewa is the soul’s offering, free of ego and expectation, where the servant’s joy lies in the Lord’s joy. This depth cannot be captured by quick gestures or casual sentiment. It is cultivated like a garden — with patience, humility, and perseverance. Only then can bhakti-sewa be truly understood and relished. The saints reveal that when sewa matures, it becomes natural, spontaneous, and full of rasa. In this way, sewa transforms from action into divine communion with Hari Himself. Paraam Siddhim Can Be Attained Many munis have attained para siddhi . Supreme perfection — para siddhi — is reserved for everyone. Claim...

 प्रश्नानां विरामः – When Asking Why About God Stops There are infinite whys and infinite answers about the infinite. The intellect keeps spinning in circles, searching for reason and explanation. Yet this chain somewhere stops when one starts drinking bhagavdiya sewa rasa . In that nectar of service, there are no more questions and answers—only direct experience of the divine. The Bhagavatam proclaims: “pibantam bhagavata-rasam ālayam” (Śrīmad Bhāgavatam 1.1.3) — The wise relish the eternal stream of bhagavata-rasa. Here begins the domain of rasa, the entry into jnana sunya bhakti , devotion free from the burden of speculation. In this state, devotion itself becomes the resolution of all doubts. Sewa rasa melts the endless “why” into the sweetness of loving service. When one truly drinks this nectar, questions fade, intellect bows, and the heart rests in rasa, where bhakti itself is the only answer. Please contact me for satsang in your house to bring mangalam, srimad (ram...

  The Modaka as a Symbol of Urdhva Moolam The sacred sweet modaka is not merely prasāda ; its very ākāra (shape) carries profound Vedantic wisdom. Its conical form points upward, reminding us of the journey of consciousness towards ūrdhva mūlam (rooted above), as declared in the Gītā : ūrdhva-mūlam adhah-śākham aśvattham prāhur avyayam . The tapering tip of the modaka symbolizes the ascent of jīva from adhara cakra (base center) to sahasrāra (thousand-petaled lotus), the abode of pure awareness. The broad base represents life in saṃsāra , where experiences are many, yet the spiritual aspirant must refine and narrow attention to the bindu (point) of realization. Only in this inward and upward journey arises true muda (joy) and pramoda (supreme bliss). Thus, every offering of modaka to Gaṇeśa is not only ritual sweetness but also an inner reminder: the path of devotion and knowledge is always ūrdhvagāmin (upward-moving), culminating in union with Brahman .

Maya as Conflict: The Path to Spiritual Perfection Life appears before us as an endless battlefield with Maya, the great illusion, as our constant challenger. She presents herself not as an enemy to be destroyed, but as a force that draws us into conflict, testing our sincerity, humility, and endurance. Every attachment, every desire, every “mine” (mama) becomes a subtle bondage, creating tabs of karma that must be paid sooner or later. Like a divine auditor, Chitragupta records every act, reminding us that no debt of illusion goes unnoticed. Yet, bliss (ānanda) is not in Maya—it is in Puruṣha, the eternal witness untouched by worldly games. To move towards the Purusha, a certain naïve simplicity and humility—like water flowing low—is essential. Yoga, service at home, adoration of the Lord, and straightforward truth (avakri) build a spiritual atmosphere that keeps the soul steady amidst conflict. Maya raises hopes, only to dissatisfy. She entangles us in memories, pleasures, and confli...

The Golden Honmoon & the Song of the Golden Lord It is said that in the shadowed age, when demons crept unseen among humans, a ruler named Gwi-Ma feasted not on flesh, but on the shimmer of souls. His minions roamed freely, whispering fears, sowing quarrels, turning love to ash. Three women rose from the quiet corners of the world — unremarkable to the unseeing eye — but carrying voices woven with a power older than moonlight. With song, they cast the Honmoon, a shimmering barrier stitched from sound, keeping the darkness at bay. Far from that realm, yet closer than breath, the Golden Lord Śrī Chaitanya walked the dusty lanes of Navadvīpa. His song was not of charms or incantations, but of the Holy Names — Hare Krishna Hare Krishna Krishna Krishna Hare Hare / Hare Rama Hare Rama Rama Rama Hare Hare — a chant that wrapped the earth in a second, brighter Honmoon. Like the trios of guardians, each new devotee became another singer in the great work, holding the barrier against kali-pu...