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whisper is the beginning of liberation, dont listen to the MIND

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  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 ...
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Metaphysical Insight into Srddha faith

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  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...
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SRI VISHNU SAHASRANAMAM (SHLOKA 99), some insights

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 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...
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Why we dont get phala from various Sahasranamas?* - 4 remedies and solution from Hanuman Chalisa

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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] ||
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The Dialectic of Life and the Absolute — A Hegelian Reflection

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  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. ...
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The Fragrance of Govardhan - How to remedy our smelling problem?

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  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 ...
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The Graceful Sameera of Govardhana

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🌿 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...
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