Meditations on Transcendence

The world is strange; not all can be grasped, Our models fail, our plans collapse too fast. Yet turn thy mind to the cowherd, pure and divine, Care for the kine, and all that’s needed shall align. Though reason falters, and the mind rebels, In simple love, the deepest wisdom dwells. Attend the herds with patience, heart, and grace, And heaven’s truths shall open, face to face.

  Śāstra-vidhi means the methods and directions of the śāstras . Life should be led according to śāstra , and that is dharma . Śāstra recommends actions according to varṇa and āśrama – don’t think what to do , just follow guidance. Point is to give as much less freedom to mind as possible. Utsṛjya means: leaving guidance, overcoming recommendations , acting independently. Especially in yajña – it should be even more under guidance . Mind says, “I will do what comes to me” — manassige bandiddu māḍodu — but ye nahin chalega . Śāstra helirodu māḍu; manasanna kelabēḍa . One authority-alli śraddhe iddare – uddhāra āgtade. Because manassu dussanga kano manuja — it drags. Every promise of pleasure and happiness — including the mind — is only a kuhaka , a deception. Sattva na athava rajas? — enuhelu? Ka Kṛṣṇa , ye kya niṣṭhā hai bhai Kṛṣṇa? Is this sāttvika niṣṭhā or rājasa niṣṭhā ? Śāstra-utsṛjya māḍa beḍa. Hold on to the line; hold on to the rule; hold on to ...

  Why do we believe in what is invisible? Why do we feel Kṛṣṇa, rasa-līlā, or divine presence, though not seen with eyes? 1. You already believe in many invisible things You don’t see: air gravity love thoughts consciousness intelligence sound waves prāṇa Yet you experience them. Experience proves reality — not visibility. So invisibility is not a valid objection to reality . The question is only: Do you have an instrument that can perceive it? 2. Physical eyes cannot see metaphysical reality Eyes see only: form color boundaries gross matter But God is not matter . Rasa-līlā is not matter. Bhakti is not matter. They are aprakṛta — real, but not made of the 5 elements. So using eyes to “test” God is like using ears to see color. Wrong instrument → wrong conclusion. 3. śraddhā = the inner organ that perceives the invisible This is the key connection. You need eyes to see form. You need ears to hear sound. You need śrad...

 Jeevana sakti should be received by yoga with one who is paryavasthitah. When we tune ourselves to that presence, we stop depending on our limited inner battery and begin drawing from the Infinite. Just remembering that He is present everywhere paryavasthitah gives us punya; by punya we rise – uttaarano. In daily life we forget the all-pervading reality, but the truth is simple: never forget the all-pervading. Like your mobile is connected to the all-pervading Jio or Airtel, our consciousness is always connected to the divine field. The connection is never broken; only our awareness blinks. The blink of mobile is analogous to smarana — that small inner reminder that reconnects us instantly. Veeraha, Duskritiha and rakshana are linked - the support will come from allpervading Paryavasthitah. One can continue the 'Santo' life due to the all pervading. Vinasaya duskritam happens every moment based on faith in allpervading. The energy is available to be tapped, Just like people a...

For any japa or nāma-smaraṇa to bear fruit, all four instruments must come into alignment—mind, dhyāna, actions, and words. Actions and words are external; mind and dhyāna are internal. In non-japa time, one’s kram (daily conduct) and vachan (speech) must remain consistent with the sacred name—truthful, gentle, and aligned with dharma. In japa time, the mind must offer sincere thoughts and living imagination of the Lord, while dhyāna must hold steady, focused awareness. When external behaviour and internal attention support each other, nāma becomes powerful, enters the heart, and begins to transform life from within. मन [mind] क्रम [actions] वचन [speech] ध्यान [meditation] जो [who] लावै [brings/applies] ||

  The Dialectic of Life and the Absolute — A Hegelian Reflection Life begins with a question: what is the goal of life , and ends by discovering that the goal was always life itself . The inspiration of life arises not from the external world but from the Absolute that underlies it. The motivation of life collapses when tied to outcomes, but rises again through karma yoga without phala . Hegel teaches that Spirit evolves through contradictions; Krishna teaches that transcendence is important . Thus the individual moves from the finite to the infinite, from self-will to serve the Absolute with the skills given . The first stage is lower consciousness , trapped in narrow perception. The second confronts the recognition that consciousness can con you when it clings to the empirical. The third is the breakthrough: evolution toward Krishna consciousness — the broadbased consciousness . Here the self aligns with svakarmana , discovering freedom in duty and duty as freedom. ...

  The Fragrance of Govardhan Is it the musk of a deer that perfumes the air of Govardhan? Or is it the scent of the Lord Himself, Prabhuḥ svayam , who plays there again and again? Or perhaps it is the natural aroma, naisargika-svīya-śīla-sugandhaḥ , born from the virtue of the hill itself? No one can say — ūham , only a sacred wonder arises. Whatever it may be, one truth remains — there is fragrance. A sweetness that does not belong to the world. Life brings its challenges, storms, and strange turns. At such times, Vāsudeva alone is the shelter. Let Him carry this journey; what else can we really do? The world is strange; life is uncertain; padam padam vipadaḥ bhayam hi bhayam — danger at every step. And yet, the Name remains — Śrī Hari, Śrī Hari, Śrīman Nārāyaṇa . When one stands upon Govardhan, all the senses awaken — that is why it is called Go-vardhana , “the nourisher of the senses.” The eyes ( rūpa ) behold divine forms — the very shapes of the Divine Couple hidden in ...

🌿 The Graceful Sameera of Govardhana 🌿 Snātvā saraḥ – the breeze begins its sacred journey with a bath in the cool, crystal-clear saraḥ (lake). This is no ordinary wind – it is sameera , the romanticised air, gentle yet majestic, moving with the grace of a hastī (elephant). Not hurried, not still – a sthita movement, steady and sure, like a dancer in divine rhythm. As it glides, it embraces the parāga-dhūliḥ – the golden pollen dust from nīpa-ādi trees, led by the fragrant kadamba . This is not just air; it is seva – sacred service to Girirāja , the great Govardhana. The breeze becomes a messenger, a witness, a participant in the divine khelati (play). "snātvā saraḥ svāśu samīra-hastī yatraiva nīpādi-parāga-dhūliḥ ālolayan khelati cāru sa śrī- govardhano me diśatām abhīṣṭam" — Śrī Govardhanāṣṭakam , Verse 4 Ālolayan , it swings gently, playfully, carrying the scent of love, the touch of devotion. It becomes the backdrop to the rasa-līlā , the divine sports of the y...

  Title: Girirāja — The Mountain of Mercy and Inner Bliss Among all the mountains of the world, Govardhana stands not merely as a natural formation but as a conscious being, a living symbol of divine grace. In the Govardhana-āṣṭakam , Śrī Viśvanātha Cakravartī Ṭhākura calls Him adbhuta — wondrous beyond measure. Govardhana received bali , the tribute, even from Vairi Śakra , Indra himself, the powerful ruler of the heavens. He became the śaila-sāmrajya , the emperor among mountains, solely by the power of Kṛṣṇa-prasāda — the mercy of the Supreme Lord. But what is the true benefit of such emperorship? What meaning does worldly sovereignty or recognition have before the gentle touch of Kṛṣṇa’s hand? The devotees of Govardhana remind us that divine grace, not external power, is the real attainment. They seek not kingdoms, wealth, or victory, but the hasta-ambuja-saukumārya-sukhānubhūti — the inner bliss that arises from the touch of the Lord’s lotus hand. This bliss is the param...

  Adhyātma Sukhānubhūte — The Inner Relish Beyond Samsāra Adhyātma sukhanubhūte is important — the inner spiritual bliss relish, the sweetness that springs from direct contact with the Divine within. When this inner flow awakens, samsāra vajra-hatim ajānan — one becomes unaware of the blows of life’s thunderbolt. The strikes are there, yet they do not register, for the heart is absorbed in a higher vibration. This is not escape, nor indifference, but saturation. The inner touch with divinity is so strong, so living, that worldly pain fails to pierce through. Just as one immersed in a beautiful melody forgets the noise outside, the one who hears the inner nāda — the sound of the Lord — forgets the sting of samsāra. Through śravaṇa (listening to divine names), kīrtana (chanting with heart), and smaraṇa (remembrance), the inner field becomes luminous. When the tongue vibrates with Kṛṣṇa-nāma , when the ear drinks the words of Bhāgavata, when the mind remembers the touch of sva...

  The Great Secret of Facing Saṁsāra Miseries — From Govardhana Verse: sva-preṣṭha-hastāmbuja-saukumārya-sukhānubhūter ati-bhūmi-vṛtteḥ mahendra-vajrāhatim apy ajānan govardhano me diśatām abhīṣṭam (May Govardhana — who, absorbed in the supreme bliss of the softness of his beloved Kṛṣṇa’s lotus hand, did not even notice the blows of Indra’s thunderbolt — bestow upon me my desired perfection.) Govardhana teaches the great secret of spiritual life. When Indra’s thunderbolts struck with all their fury, the hill did not tremble. He remained absorbed in the sweetness of Kṛṣṇa’s lotus hand resting upon him. In that touch of divine tenderness, even the fiercest pain became powerless. This is the same mystery that protects a sādhaka amidst the storms of saṁsāra . The miseries of the world may not cease, but through contact with Śrī Nāma and seva , their impact fades into nothingness. The thunderbolts of destiny may strike, yet the heart absorbed in divine remembrance feels only ān...

Silo or Surrender — The Metaphysical View Silo is not just separation in space. It is separation in vibration. When consciousness forgets its source, it condenses — becomes opaque. That opacity is what we call “I.” The silo is the wall of aham, built from countless impressions of “mine.” In truth, there is no wall. There is only a shift in frequency. When the sound of Sri Hari fades from within, we move from yajña to vyakti — from offering to ownership. The eternal flow of exchange stops, and time begins. But sound — nāda — is the return path. Sound is the first yoga, the primordial bridge between finite and infinite. Through the vibration of the Name, the opaque becomes transparent again. The silo dissolves not by effort, but by resonance. As Gītā declares: “Brahmārpaṇaṁ brahma havir brahmāgnau brahmaṇā hutam.” (4.24) (The offering is Brahman, the fire is Brahman, the one who offers is Brahman.) When all becomes sound, yajña is restored. And in that sacred resonance, the soul awakens ...

  Kantara, Pandora, and the Vedas — When Earth Remembers the Divine 🌿 In Pandora , the Na’vi breathe with the forest — every tree a pulse of consciousness, every creature a verse in the hymn of Eywa . In Kantara , the soil itself roars — divine forces awaken when human greed pierces the covenant of Dharma . One world sings in harmony with nature, the other burns with the fire of its guardian spirits. Yet both reveal a forgotten truth of the Vedic vision — that Prakṛti (Nature) and Puruṣa (Spirit) are two halves of the same sacred breath. “Yadā yadā hi dharmasya glānir bhavati Bhārata, Abhyutthānam adharmasya tadātmānaṁ sṛjāmyaham.” (Whenever righteousness declines, the Divine incarnates to restore the balance.) The Vedic way is the synthesis — the gentleness of Pandora’s ecological heart united with the fierce protection of Kantara’s divine fire. A civilization where meditation meets martial valor, where trees are temples and every act is yajña (offering). This is not f...

  मोहभङ्गस्य साधना — The Sadhana of Breaking the Spell We are all under the spell of the three modes — sattva, rajas, and tamas. Under this spell we believe something which we are not factually — identifying with body, mind, or ego, and forgetting the eternal self. Śrīla Prabhupāda beautifully used the word spell to describe this hypnotic illusion of māyā that binds the jīva to saṁsāra. Breaking this spell is the sādhanā. It is not an intellectual exercise but a deep transformation of consciousness. The method is adopting bhakti psychology — learning to relate, feel, and act as a servant of the Divine rather than as an enjoyer of matter. When one turns inward with sevonmukha bhāva — the attitude of willing service — the current of divine grace begins to flow. In that awakened state, the spell of the three modes dissolves, revealing the soul’s natural luminosity and love for the Supreme.

  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...