Meditations on Transcendence

  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 ...

  Sewa is not some dugi dugi . The theology of sewa is not a simple thing. Hari sewa is the highest thing in the universe. It is not a mere external activity but the very essence of devotion. To understand the theology of sewa requires years of adhyayana (study) and sādhana (practice). One must peel away superficial notions of service as duty or transaction. True sewa is the soul’s offering, free of ego and expectation, where the servant’s joy lies in the Lord’s joy. This depth cannot be captured by quick gestures or casual sentiment. It is cultivated like a garden — with patience, humility, and perseverance. Only then can bhakti-sewa be truly understood and relished. The saints reveal that when sewa matures, it becomes natural, spontaneous, and full of rasa. In this way, sewa transforms from action into divine communion with Hari Himself. Paraam Siddhim Can Be Attained Many munis have attained para siddhi . Supreme perfection — para siddhi — is reserved for everyone. Claim...