Meditations on Transcendence

  Dharma Kṣetre, Kuru Kṣetre Dharma kṣetre is first the body. All discovery begins there. Within this inner field lie tendencies, gifts, and obligations, not created by choice but revealed by attention. A person who does not study this field lives by imitation, not by truth. Kuru kṣetre is the world. Kuru means to do. The world is not a place for contemplation alone, but for execution. Dharma, once seen inwardly, demands outward expression. Knowledge that does not enter action remains untested and therefore incomplete. Yet action alone is not sufficient. The spirit of action decides its fruit. When one acts in Pāṇḍu bhāva , free from possessiveness and claim, action becomes yajña. When one acts in māmakaḥ , even right action decays into bondage. Siddhi is not escape from the world, but mastery within it. Sañjaya is victory of clear sight, where inner dharma and outer action stand aligned. Only then is the field fulfilled.

  We Are Reborn Till the Time Pāṇḍu Mindset Completely Wins Over Māmakaḥ Inside the Heart Rebirth is not punishment. It is unfinished work. As long as māmakaḥ lives in the heart, the sense of “mine,” of clutching, defending, possessing, life keeps looping. The soul returns to complete what it could not release. The Pāṇḍu mindset is different. It is pale of ego, clarified of claim. It acts, but does not grip. It serves, but does not own. When action becomes idam na mama , karma loosens its knot. We are reborn until holding turns into offering, until possession yields to yajña. When Pāṇḍu fully replaces māmakaḥ within, rebirth has no work left. — मामकाः पाण्डवाश्चैव (ಭಗವದ್ಗೀತೆ 1.1)

  spṛśati yadi mukundo rādhikāṁ tat sakhīnām bhavati vapuṣi kampaḥ sveda romaïca vāṣpam adhara-madhu mudāsyāś cet pibaty eṣa yatnāt bhavati bata tad āsāṁ mattatā citram etat (Govinda-līlāmṛta 11.137, Śrī Rasika-Candra) "How amazing! When Mukunda touches Rädhikä, Her girlfriends cry of ecstasy and their bodies tremble, perspire, and are studded with goosepimples, and when Kåñëa blissfully........give me one para metaphysical analysis of this drinks the honey of Rädhikä's lips (by kissing Her), then they all become mad!" This verse reveals a metaphysics of distributed bliss and shared embodiment , where Rādhā functions as the luminous center of a conscious field rather than as a solitary experiencer. Mukunda’s touch is singular in action but plural in effect, producing tremor, perspiration, horripilation, and tears in the sakhīs, not by sympathy alone but through ontological intimacy , where proximity to divine love dissolves the borders of the self. When Kṛṣṇa drinks ...

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...