Meditations on Transcendence

Desire begins as Smara, a quiet remembrance rising from the storehouse of impressions; it becomes Manobhava, mind born and shaped by imagination; soon it turns Manmatha, churning the mind until calm waters ripple; then it swells into Madana, the intoxicating wave that warms the senses; armed as Pushpabāṇa, it releases its soft flower arrows toward action; if left unchecked it becomes Māra, the destroyer of clarity and discipline; yet even when its body is burnt by the fire of awareness, it survives as Ananga, bodiless and subtle, influencing from within; all these are but shimmering facets of Kāmadeva, the many named current of longing that can bind the mind or, when illumined, be transformed into devotion.

Tolerance toward difference is the heartbeat of Tattvavada. We often try to polish the world into our own reflection, expecting everyone to think like us, speak like us, worship like us. When someone differs, we sharpen criticism instead of widening understanding. Yet the doctrine of Madhvacharya stands firmly on the reality of distinction, declaring “pañcabhedaḥ satyaḥ,” the fivefold difference is real and eternal. Among these shines jīva–jīva bheda, the sacred diversity between soul and soul. No two beings are copies from a cosmic mold; each is a distinct note in the grand raga of existence. To resent difference is to resist reality itself. To appreciate difference is to align with truth. A true Madhwa follower does not merely tolerate diversity but reveres it, recognizing that harmony is not sameness but coordinated plurality. When we celebrate jīva–jīva bheda, we honor creation as it is, not as our ego wishes it to be.

  ಪ್ರಕ್ಷಯಂ ಯಾಂತಿ ದುಃಖಾನಿ ಯತ್-ನಾಮತಃ When you serve the sound, the miseries start travelling, the existing ones which are being suffered do not sit still anymore; they begin movement. The potential ones which will come in one's lifetime also receive direction. Nama will push them towards destruction. Some leave halfway, suddenly miseries stop, as though a decree has been issued in the invisible court of order. Tapa trayas move in procession, other living beings, one's own bodymind complex, nature, prakrti, adidaiva. Dukhani yaanti prakshayam, Nama; they travel towards total destruction; dukha travels towards total destruction. Difference between kshaya and prakshaya becomes crucial: kshaya is decay, slow thinning; prakshaya is decisive undoing, structural collapse. Nama is so powerful; prakshayam is an amazing word. Sufferings gets destroyed; miseries gets destroyed; they move towards destruction just by serving his Nama. Yanti, yatra, prayana, dukha yanti; the travel of the duk...

CAN YOU FEEL HIM IN SOUND? God’s presence in sound, are you crazy? Can you really find Him there, in sound itself? Yes. That is exactly where He waits. Being conscious, being aware of Krishna in sound is Krishna consciousness. It begins there. Not in imagination, not in philosophy first, but in sound. What a wonderful gift it is, to have access to Him in sound. Sound ko kaise touch karega? With the tongue and the ear. These are not ordinary senses anymore. They become doorways. Through them, you can touch God, feel God, receive God in sound. The tongue vibrates His name, the ear drinks it, and consciousness slowly bends, softens, and opens. Allow Him deep into your consciousness by hearing deeply. Not mechanically. Not casually. Hear as if your life depends on it. Sound enters where the mind cannot guard. It slips past logic, past resistance, past pride. He will enter deep and rob the butter of love hidden in your heart, just as He always does. You will not even realize when it happ...

  YAJÑA–SAṄKALPA : TRIGUṆĀTĪTA–ADHYĀTMA GĀMINĪ Something to be done today. Not tomorrow, not after certainty arrives, but now, because existence itself is participatory. Yajna is the main thing, because we are not here to merely pass through life but to offer it back. Because we are yajna agents, our actions are not isolated events; they are transmissions. Who we are is a mystery to begin with, not because truth is absent, but because identity reveals itself only through alignment. Shuddha acarya tells who we are, not as a comfort but as a calling: yajna agents to adhyatma, the all hovering spirit, the intelligence that pervades without pressing, that sustains without noise. He comes in forms, because relationship demands form. You may call it saguna brahman swarupa, but he is beautiful with lots of mahima, a beauty that draws the heart and a majesty that steadies the mind. He has eternal forms not temporal forms, not born of history or imagination, but accessed through continuity...

 In the modern AI information age, we find ourselves adrift in a vast ocean of data. However, as seekers of truth, we must realize that information is not wisdom. To truly understand the divine, one must recognize that the bliss of jnana is the absorption of rasa "essence" behind it. Knowledge without flavor is merely a burden. According to our tradition, every jnana has essence and that is saras. This "saras" is the sap, the juice, and the life-force of spiritual understanding that transforms a dry fact into a living realization. How do we distinguish between mere data and this life-giving essence? It is taught that only by blessings of Shuddha Sarasvati you will be a essence seeker. Without Her grace, the mind becomes a collector of trivia rather than a vessel for truth. Otherwise one will be drowned in information, lost in the noise of algorithms and endless "content." To find the Lord, we must look past the information and taste the Rasa.