Meditations on Transcendence

  Rāma-Nāma: The Supreme Rasāyana In Ayurveda, rasāyana means rejuvenation. It is the path to long life, strength, and mental clarity. Great sages took herbs like Āmalakī and Guḍūcī to stay healthy. But in the Hanuman Chalisa , we hear of a higher rasāyana: "Rām rasāyana tumhare pāsā, sadā raho raghupati ke dāsā." “You hold the elixir of Rāma’s name, and always remain His servant.” This is the true nectar. Material rasāyanas help the body, but Rāma-nāma rasāyana helps the soul . By chanting Lord Rāma’s name, one becomes free from fear, disease, and death. Hanuman is the perfect example. He is full of Rāma’s name and service. That is why he is strong, wise, and fearless. Real health means remembering the Lord with love. In this age, the holy name is the greatest medicine . Take it daily, and your life becomes successful. Rasāyana in Ayurveda: The Art of Rejuvenation and Longevity In the profound system of Āyurveda , the science of life, Rasāyana holds a place of gr...

 Hanuman Chalisa and the Philosophy of Divine Service (Ram Kāj as Yajña) In the sacred Hanuman Chalisa , the word "Kāj" (काज) shines as a beacon pointing to life’s highest goal — divine service to Śrī Rāma , the Parabrahma . "Vidyavān Gunī Ati Chātur, Rām Kāj Karibe Ko Ātur" Hanuman is not just wise and skilled — he is restless to perform Rāma’s work . His eagerness reflects the soul’s natural thirst to serve the Absolute. When needed, he becomes fierce: "Bhīm Rūp Dhari Asur Sanhāre, Rāmachandra Ke Kāj Sanvāre" He takes on terrifying forms to defeat adharma and perfectly execute Rāma’s divine mission . And ultimately: "Tin Ke Kāj Sakal Tum Sājā" — Hanuman fulfills all sacred tasks of Rāma’s devotees, becoming as dear as Bharata himself after saving Lakshmana. In truth, Ram Kāj is Yajña — the blissful offering of life to the Lord . This is the ambrosia, the parama-satya (absolute truth). Serving Parabrahma through love-fille...

 In Śrīmad Bhāgavatam 1.1.2 , it is declared: "dharmaḥ projjhita-kaitavo 'tra paramo nirmatsarāṇāṁ satāṁ vedyaṁ vāstavam atra vastu śivadaṁ tāpa-trayonmūlanam śrīmad-bhāgavate mahā-muni-kṛte kim vā paraiḥ īśvaraḥ sadyo hṛdy avarudhyate ‘tra kṛtibhiḥ śuśrūṣubhis tat-kṣaṇāt" Here, "sadyo hṛdy avarudhyate" reveals a divine mystery — the Lord becomes confined, enshrined, lovingly captured in the heart . But by whom? Not scholars or ascetics, but by "kṛtibhiḥ śuśrūṣubhiḥ" — those who hear with eagerness and service . How does this happen? When one listens to the caura-līlā — the sweet robber pastime of the Lord, the cora-agragaṇya , who steals butter and hearts alike — one unknowingly receives a rope of prema . This śravaṇa acts like the rope of Yashodā, who bound Him as Dāmodara , not with force, but with love . Thus, sva-caurya-doṣocitaṁ eva daṇḍam — the only punishment befitting this divine thief is to be bound in the heart of the devote...

Verse (Bhagavad Gita 4.8): "Paritrāṇāya sādhūnām vināśāya ca duṣkṛtām | Dharma-saṁsthāpanārthāya sambhavāmi yuge yuge ||" Commentary (Rasik Bhāva, 150 words): Here, “paritrāṇāya sādhūnām” transcends mere physical protection—it is the Lord’s divine response to the soul’s deepest agony: viraha , the burning pain of separation from the Beloved. The sādhus , like the Gopīs in the Gopīgītā, cry not for worldly safety but for trāṇa from the agni of love-lorn longing. The Lord incarnates not just to punish the wicked ( vināśāya duṣkṛtām ), but more tenderly, to relieve His lovers from the torment of absence—to reunite hearts aching for Him . Thus, the true dharma-saṁsthāpana is not merely social order, but the restoration of prema-dharma —divine love as the soul’s rightful religion. When love for God is awakened and union is restored, dharma is fulfilled. This is why He comes, yuge yuge —not just as a warrior, but as a Lover answering love's call.

  The Inner Journey: A Path through the Invisible To truly live is to spend time in the invisible — that silent realm behind the curtain of appearances, where the soul breathes freely. In this space, unseen by the eyes but deeply known by the heart, lies a world teeming with mystery and magic. It is where whispers of truth echo, waiting for the seeker who dares to pause and listen. Navigating the terrain of the infinite invisible is not unlike venturing through a forgotten forest or flying on a broomstick through uncharted skies. This is no ordinary path, but one carved by the spirit itself — subtle, vast, and shimmering with dimensions that stretch beyond mind and matter. Rumi reminds us that the path is made by walking it, and this walk requires more than feet — it demands faith, imagination, and longing. Meditation and mantra become your vehicle and steering wheel on this mysterious road. They are the ancient instruments of inner alchemy, quiet spells that open portals into d...

Verse 60: Bhagavān Bhagahā Nandī Vanamālī Halāyudhaḥ Ādityo Jyotirādityaḥ Sahiṣṇur Gatisattamaḥ ||60|| He is Bhagavān —the possessor of all opulences, and Bhagahā —the one who can withdraw them at will. Though all divine qualities and powers ( vibhūtis ) emanate from Him, He retains the freedom to reclaim them, especially at the time of pralaya or cosmic dissolution. By His inherent nature, He is Ānandī —always blissful, because He is full of bhaga , the six-fold opulences. This bhaga is intrinsic to Him and never diminishes; instead, it constantly flows back into Him, signifying no loss whatsoever. He is Nandī because He is in a perpetual state of bliss, and to access this bliss, one must associate with and serve the Ānandī —the ever-blissful Lord. This bliss is maintained by constantly remaining in service ( sewa ) to the son of Nandagopa—Śrī Krishna. The idea that this verse refers to the son of Nandagopa is supported by Bhīṣmadeva's following words in the Mahābhārata....

  Without Abhyāsa and Vairāgya, Swadharma Becomes Hollow Swadharma is not enough. One may know their path, feel it in the marrow, yet still fall short. Without abhyāsa — disciplined repetition — and vairāgya — dispassion toward results — swadharma remains inert, trapped in potential. Desire corrupts purpose. Laziness dulls talent. The world is full of the capable, unused. What transforms inner calling into outer contribution is not intention, but practice — daily, deliberate, sometimes dull. Abhyāsa is the fire. Vairāgya is the wind that keeps it clean. Together, they burn away ego, ambition, and fear. Only then does swadharma become sevā — not self-serving work, but sacred offering. Only then is the action aligned with Viśvātmā , the soul of the universe. Without these two — abhyāsa and vairāgya — even the noblest talent decays into vanity. With them, even humble work becomes divine. Discipline and detachment are the gatekeepers. All else is noise.