Meditations on Transcendence

 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.

We have to invest in the Lord for happiness. This is the first and forgotten economics of life. Yet we do wrongly invest in objects, in properties, in assets, hoping interest will accrue in the heart. Matter pays dividends only in anxiety. The Lord alone is the reservoir of bliss, the inexhaustible treasury from which joy is withdrawn without loss. Disconnected from Him is nirānanda, a polished emptiness where pleasure flickers and fades. True wealth is not what appreciates in markets but what deepens in meaning. The Lord is wealth for eternity, untouched by inflation, theft, or time. Every other possession eventually possesses us, demanding maintenance, fear, and defense. Devotional service reverses this burden. It lightens the soul. To invest in His relationship through devotional service is to place capital where returns are certain. Each act of service compounds into peace, clarity, and love. The heart becomes solvent. Life turns profitable in the truest sense.

 अमरत्व का प्रवाह बहे, हरिनाम सरिता संग। ज्ञान-विज्ञान उजास हो, मिटे अज्ञान का रंग॥ ह्लादिनी आनंद छुए, सूखे मन का छोर। रामरस कहे हरिनाम से, जागे जीवन भोर॥ Purport: The holy name is not a material vibration but the Supreme Lord Himself appearing as sound. Therefore amaratva flows with harināma, because the soul is eternal and the name awakens that forgotten eternity. As A. C. Bhaktivedanta Swami Prabhupada repeatedly emphasized, chanting is both philosophy and realization together. Jñāna reveals what we are not, and vijñāna confirms what we truly are through direct experience. The hlādinī-śakti manifests as causeless joy, drying up the desert of material life. One need not be qualified; contact itself purifies. Thus by harināma, ignorance retreats, consciousness revives, and the real morning of life begins.

 In Krishna’s itihāsa arc, the slaying of demons unfolds not as random heroics but as a carefully ordered dharmic progression. Narakasura falls first, during Krishna’s Dvārakā phase, in a direct battlefield act that frees the imprisoned princesses and restores violated order. Next comes Jarasandha , whose power is more political than feral; Krishna does not strike him down personally but orchestrates his end through Bhīma , dissolving a systemic obstruction and clearing the path for Yudhiṣṭhira’s Rājasūya yajña. Finally, Shishupala is slain at the very altar of kingship itself, after exhausting his measure of offenses, when Krishna’s Sudarśana responds not to arms but to accumulated adharma. Read together, the sequence reveals a deep logic: Naraka represents gross tyranny cut down by force, Jarāsandha embodies entrenched oppression undone by strategy, and Śiśupāla signifies verbal and moral transgression resolved by cosmic sanction. The order is not merely chronological; it is pe...

ಖ್ಯಾತಿ ಅಂದರೆ ಅವನದ್ದು ಕಣ್ರಿ. ನಿಮಗ್ಯಾಕೆ ರಿ ಪರವಸ್ತು? ದಾಸನಾಗು, ವಿಶೇಷನಾಗು. ಪ್ರೇಮದಲ್ಲಿ ಸುಖಿಸು. ಖ್ಯಾತಿ ಅಂದರೆ ಹೊರಗೆ ತಿರುಗುವ ನೆರಳು. ಅದು ಯಾರದ್ದೋ, ಯಾರ ಕೈಯಲ್ಲೋ ಇರುತ್ತದೆ. ಇಂದು ಹೊಗಳಿಕೆ, ನಾಳೆ ಮೌನ. ಅದನ್ನು ಹಿಡಿಯಲು ಓಡುವವನು ತನ್ನೊಳಗಿನ ನೆಮ್ಮದಿಯನ್ನು ಕಳೆದುಕೊಳ್ಳುತ್ತಾನೆ. “ನಿಮಗ್ಯಾಕೆ ರಿ ಪರವಸ್ತು?” ಎಂಬ ಪ್ರಶ್ನೆ ಇಲ್ಲಿ ತೀಕ್ಷ್ಣ. ಪರದ್ರವ್ಯ, ಪರಕೀರ್ತಿ, ಪರಮತ ಎಲ್ಲವೂ ಮನಸ್ಸನ್ನು ಚೂರುಮೂರು ಮಾಡುವ ವಸ್ತುಗಳು. ಸ್ವಂತ ನೆಲವಿಲ್ಲದೆ ಮರ ಬೆಳೆದು ನಿಲ್ಲುವುದಿಲ್ಲ. ದಾಸನಾಗು ಎನ್ನುವುದು ಹೀನತೆ ಅಲ್ಲ; ಅದು ಅಹಂಕಾರದ ಭಾರ ಇಳಿಸುವ ಮಾರ್ಗ. ದಾಸತ್ವದಲ್ಲಿ ಸ್ವಾತಂತ್ರ್ಯ ಇದೆ. ಏಕೆಂದರೆ ಅಲ್ಲಿ ಹೊರೆ ಇಲ್ಲ, ಹೋಲಿಕೆ ಇಲ್ಲ. ವಿಶೇಷನಾಗು ಎನ್ನುವುದು ಬೇರೆವರಿಗಿಂತ ಮೇಲು ಎನ್ನುವುದಲ್ಲ; ತನ್ನ ಕರ್ತವ್ಯವನ್ನು ಪೂರ್ಣವಾಗಿ ಬದುಕುವುದು. ಕರ್ತವ್ಯ ನಿಷ್ಠೆಯಿಂದ ನೆರವೇರಿಸಿದಾಗ ಜೀವನವೇ ವಿಶೇಷವಾಗುತ್ತದೆ. ಪ್ರೇಮದಲ್ಲಿ ಸುಖಿಸು ಎಂಬುದು ಅಂತಿಮ ಉಪದೇಶ. ಪ್ರೇಮ ಇಲ್ಲಿ ಭಾವೋದ್ರೇಕವಲ್ಲ, ಅದು ಬದುಕಿನ ಸರಿಯಾದ ದೃಷ್ಠಿ. ಪ್ರೇಮವಿರುವಲ್ಲಿ ಲೆಕ್ಕಾಚಾರ ಇಲ್ಲ, ಅಲ್ಲಿ ಶಾಂತಿ ಇದೆ. ಖ್ಯಾತಿ ಹೊರಗೆ ಹೊಳೆಯುತ್ತದೆ; ಪ್ರೇಮ ಒಳಗೆ ಬೆಳಗುತ್ತದೆ. ಅದೇ ಶಾಶ್ವತ.

 world is ranga - play of emotions with Ranganatha at the center  relate with emotions, grow beyond concept  always be on stage,  universe is a drama  this is how to deal with Vishnu the all pervading Purport: The World as Ranga The world is ranga , not a problem to be solved but a drama to be lived. Emotions rise, collide, soften, and fade. At the center of this moving stage stands Ranganatha , unmoving amid motion. To see life only as concept is to remain a spectator; to feel it fully and yet not be bound is to become wise. The Gita does not ask us to escape the stage, but to stand rightly upon it. मात्रास्पर्शास्तु कौन्तेय शीतोष्णसुखदुःखदाः । आगमापायिनोऽनित्यास्तांस्तितिक्षस्व भारत ॥ (Gita 2.14) Sense contacts give rise to pleasure and pain; they come and go, endure them. This verse reframes emotion not as enemy but as passing scene. One who knows this remains present, yet free. Vishnu, the all-pervading, is not met by withdrawal but by right particip...

  Hosa Varsha Eve. New Year Eve. Enu hosaadu? The clock changes its hat. The calendar flips its moustache. But the stage remains the same. Ade pañca-bhūta . Ade kāla . Earth does not update its software. Fire does not download a new patch. Water flows with the same old confidence it had yesterday. So haagadare… enu hosaadu? Not the universe. Not time. Not even our problems, which are loyal enough to RSVP every year. What becomes new is something subtler. Bhāva. Dr̥ṣṭikoṇa. Vision. A year becomes hosa only when the lens through which we look becomes nava-naveena . Otherwise it is just the same old wheel doing polite rotations, like a bored bull at a village oil press. The Gītā whispers this politely in Chapter 15. The universe exists in layers , like a cosmic mille-feuille. What we see is not all that is. “tataḥ padam parimārga-tavyam” — seek that further step, the higher footing. New Year, then, is not about fireworks. It is about climbing vision , one rung higher. From surface s...

  Purport to Saint Vādirāja’s Hitōpadēśa (Ṣaṭślōkī) The opening command is uncompromising: “Smara Kṛṣṇaṁ, bhaja Hariṁ, nama Viṣṇuṁ, śrayācyutam.” Once one has entered Bhāvālaya , the inner abode of devotion, there remains only one duty: tyaja kāma, jahi krodha, jahi moha. Nothing more, nothing less. Why is this necessary? Because we quietly trade our svadharma for money, position, and imagined security. This trade happens due to moha , mistaken identity. Planning the future on the false notion of “I am this body and its ambitions” is moha. Future expectations born from this false self create further bondage. Real intelligence asks a different question: How will this enable my service to Vāsudeva? Thus the instruction turns inward. Increase japa , deepen kathā , and see the world not as bhogya but as havis . The body itself is yajña-huta , meant for offering. The primary havis we handle daily is sound, ideas, and thoughts . Even rasa, like cooking, becomes sacred when offered to ...

 https://madhwafestivals.com/2016/11/04/venunada-priya-gopalakrushna/ Purport to “Venunāda Priya Gopāla Kṛṣṇa” The song begins with Venunāda-priya , establishing the primary quality of the Lord. Sound comes first. In the order of perception, śabda (sound) precedes sparśa (touch), rūpa (form), rasa (taste), and gandha (smell) . Therefore nāda is the doorway to devotion. Before one can appreciate the Lord’s feet, one must hear. The flute sound awakens faith, and that faith carries the consciousness toward the lotus feet. Pastimes follow later; first comes attraction through transcendental vibration. Pallavi – Nāda The pallavi rests on nāda. Kṛṣṇa is not merely a form-holder; He is sound itself. The venunāda is non-different from Oṁkāra. By hearing, the conditioned soul begins its return journey. First Para – Pada and Kara The song then moves to the feet : caraṇa-vandita-caraṇa . Feet signify shelter. After sound awakens faith, the devotee bows. Next comes the hand , therefore Mandar...

  Venunāda Vinōda, Gāna Vinōda, Mukunda There are two kinds of vinōda in Śrī Kṛṣṇa. One is Venunāda Vinōda . The Lord delights in His own flute sound. The other is Gāna Vinōda . He delights not only in rāga, but in bhāva-filled lyrics , sung with devotion. The flute of Gopāla Kṛṣṇa is not ordinary sound. Venu-nāda eva Omkāra-svarūpaḥ . From that transcendental vibration arises remembrance of the soul’s forgotten relationship with Mukunda. Therefore He is called Mukunda , the giver of mukti . Liberation does not descend by dry renunciation; it flows through sound saturated with devotion. The Bhāgavata declares: “Venuṁ kvaṇantam aravinda-dalāyatākṣam…” (Śrīmad Bhāgavatam 10.21.5) When Kṛṣṇa plays the flute, even trees, rivers, birds and cows become motionless, absorbed in transcendental ecstasy. This is not sentiment. This is the scientific process of liberation through śabda-brahma . If someone asks, “Vinōda-dalli mukti sādhya-vē?” How can liberation arise from delight? The answer...

 At the lowest rung of vision, the universe looks crowded. Many doers. Many drives. Many hungers pulling in opposite directions. Life feels like a marketplace of forces colliding. Yet this plurality is only a surface ripple. When perception turns ūrdhva , upward, the noise thins. The Gītā whispers this reversal in Chapter 15. ūrdhva-mūlam adhah-śākham . The tree’s root is above. What appears many below is held by one above. What seems driven is already being driven. As consciousness ascends, agency begins to converge. Individual will softens. The sense of “I act” gives way to “I am moved.” Tataḥ pada-parimārgatayām , the search for the supreme station, is not spatial. It is a refinement of seeing. At the summit, multiplicity collapses into presence. Sri Hari is not added as a conclusion. He is discovered as the silent driver who was always driving. The many were never independent engines. They were spokes. The axis was always one. Urdhva-mūlam is not philosophy. It is a correct...

  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...

 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. ...