Meditations on Transcendence

  To appreciate someone means to praise and acknowledge their vibhuti—divine qualities, skills, or talents—and to recognize their position or essence. Can service, as an act of devotion, appreciate an invisible presence, such as the divine? The Lord’s presence permeates all existence, yet it remains imperceptible to the physical senses. Only the soul, through spiritual elevation, can truly feel this divine presence. By raising one’s consciousness to the soul level, one can connect with and appreciate the Superself, the supreme essence of divinity. However, the full worth of the Purusha, the cosmic being, often remains unrealized by most. Full acknowledgment of His infinite nature is rarely achieved due to limited perception. So, what can be done to bridge this gap? Through sincere service, one begins to appreciate His divine qualities more deeply. Samyak seva, or complete and selfless service, leads to full appreciation of the divine. This full appreciation arises only from the com...

मनः प्रवाहः — Manaḥ Pravāhaḥ (The Flow of the Mind) by Ramarasa The mind is like a river, constantly in motion, never at rest. Its very nature is to move, to think, to generate ideas, images, projections, fears, and desires. Like waves rising uninvited on the ocean, thoughts appear without permission, forming a continuous stream that we often feel powerless to stop. These thoughts come fast—racing, tumbling, colliding—leaving us breathless, confused, and sometimes even tormented. We often find ourselves at the mercy of this river, carried along by its current, unable to control where it takes us. This is the condition of the undirected mind—like leaves blown by the wind, tossed wherever chance dictates. In this chaos, our will is often bypassed, our clarity lost. But there is a way to steer this restless flow. To catch the current and gently direct it toward the personal form of Krishna—that is meditation . It is not about stopping the river, but about learning to guide its cours...

  Inner Meaning of Vidya Vadhu Jivanam Vidya (knowledge) transcends mere intellectual accumulation; it is paravidya (transcendental knowledge), embodied by Radharani , who is the very śakti (energy) we must take shelter in to transcend samsara (material life). In this realm, bhakti (devotional service) is performed under vidya sakti or anukula sakti , the forces that align our actions with divine will. As sadhakas (practitioners) progress, vidya sakti reveals itself as vadhu (the eternal consort) of Sri Krishna , expanding through Vraja vadhus , the gopis of Vrindavan. At the zenith of this journey, the mahabhava (highest ecstasy) of the vadhu is unveiled through the nama (holy name). Thus, "vidya vadhu jivanam" signifies that true life or jivanam is found in the union with this divine knowledge and love. Conclusion: This process represents a three-step revelation of the internal energy of the Lord: Vidya , which means internal energy or anukula sakti in the ma...

  The Investigation of God: Creation as Witness God remains elusive, hidden behind the grandeur of His creation. As investigators, humanity is tasked with solving the mystery of existence, with the universe itself as the primary witness. The Bhagavad Gita exhorts seekers, saying, “In whatever way people surrender unto Me, I reciprocate accordingly. Everyone follows My path in all respects” (Gita 4.11). This suggests that the search for God is deeply personal, requiring focus and an unwavering commitment to uncovering the divine truth. Unlike typical investigations, this quest does not rely on external validation. The individual must turn inward. Krishna assures in the Gita, “The Supreme Truth exists both internally and externally, in the moving and the non-moving” (Gita 13.16). This implies that God’s presence permeates all existence, though veiled from the senses. Saints and scriptures guide us, but ultimately, the heart becomes the courtroom where God is “arrested” through me...

How to Understand God's Unpaid Servants: The Glories of Serving the Lord In the realm of divine service, unpaid servants of God exemplify selfless dedication. They receive no salary, no worldly compensation, yet their hearts overflow with fulfillment. Why? Service to God is not a burden but a wellspring of joy. The act itself becomes the reward, as divine service expands the ocean of bliss— anandambudhi vardhanam . This unique experience transcends ordinary mortal understanding. God's servants, being His amsas (fragments), share in His supreme bliss. Service invigorates the soul, akin to tapta jivanam —life-giving nectar. It is not servitude but divine connection, a celebration of love that enriches and uplifts eternally. ----------------------------------------- O Krsna, master of amorous pleasure, O bestower of benedictions, we are Your unpaid maidservants. You are killing us by the glance of Your eyes that steal even the proud beauty of the whorl of supremely enchanting, hi...

Pratyahara is less a practice and more an inward magnetic pull, an attractive force originating from Krishna as Paramatma within. Like a chemical reaction in equilibrium, this process activates when external "reactants"—desires, thoughts of past and future—are eliminated, creating the perfect conditions for an inner pull. The "attraction force" of Kaarshna (Krishna’s pull) is then strongly felt, drawing consciousness inward. Freed from mental impurities, the mind naturally shifts toward its pure, inward state, where Krishna’s presence becomes the nucleus. Thus, pratyahara is a state of internal resonance with the Paramatma, an alignment of inner and divine forces.

The Hare Krishna Mahamantra offers a profound pathway for the integration of Ashtanga Yoga, guiding practitioners through the stages of pratyahara, dhyana, and samadhi. In this view, the mantra encompasses more than a devotional repetition; it becomes a philosophical tool for aligning consciousness with the innermost reality. The invocation of "Hare" signifies the severing of attachments to the external world, metaphorically cutting the outward pivots of consciousness. It is through this aspect that pratyahara, the withdrawal of the senses, is first achieved. The chanting of "Krishna," which signifies the all-attractive force, draws this freed consciousness inward, aligning the seeker toward the essence of the Self, the ātman, which is none other than Krishna Himself. This inward pull forms the foundation of introspection and contemplation. Finally, "Rama," which embodies inner bliss, anchors the consciousness in a state of meditative absorption. It posits...

Bliss, in its primordial essence, first emerged from the flute sound of Nandalala, not as a product of mere sensory interaction, but as the transcendent harmony resonating beyond the empirical realm. Sense objects, ever fleeting and temporal, offer only illusions—mirages of satisfaction—devoid of the eternal substance they seem to promise. In contrast, the sound of Krishna’s flute has manifested in this temporal sphere as the mahamantra, a divine call that, when heeded, draws the soul away from the false exterior toward the interior realm of truth. This journey is one of pratyahara, where the conscious mind retracts its dependence on the mutable and turns inward toward the immutable essence, the "self of the self." In this dialectical movement, the finite being reconciles with the infinite—Akhilatma Bhuta, Sri Krishna, who is both the totality of being and its transcendence. Through this inward turn, Krishna calls all to dissolve the fragmented self into the absolute unity of...

अहम्‌ मम भावः मोहिनी प्रकृतिः, कृष्णस्य भावः दैवी प्रकृतिः The "I and mine" feeling (अहम्‌ मम भावः) is rooted in the ego, which draws one into the illusionary energy, or Mohini Prakriti. This energy binds us to worldly attachments, desires, and the illusion of separateness from the Divine. In contrast, the feeling of "by and of Krishna" (कृष्णस्य भावः) awakens the Daivi Prakriti—the divine nature. When we see ourselves as instruments of Krishna’s will, ego dissolves, and the heart becomes aligned with divine love. This shift uplifts consciousness, pulling it away from material entanglements and anchoring it in surrender, service, and devotion to the Supreme.

गोपीकृष्णः च गोथमबालेनः (Krishna of Gokula and Gotham’s Bruce Wayne) Krishna, much like ब्रूस वेन (Bruce Wayne), emerges from the shadows to protect and serve. Born in गोकुल (Gokula), a humble place like Bruce’s childhood mansion, Krishna grows in innocence, playing among गोपबालकाः (cowherd boys). Yet, destiny calls both to step beyond their origins and face a world of darkness. Krishna leaves वृन्दावन (Vrindavan) for मथुरा (Mathura), just as Bruce leaves Gotham’s elite society for the shadows of his city. Krishna, like Batman, dons a new role to confront evil. In Mathura, he faces कंस (Kamsa), a tyrant much like the जोकर (Joker), who embodies chaos and cruelty. Krishna’s धर्म (duty) is to restore cosmic balance, while Bruce's mission is to uphold न्याय (justice) in Gotham. Both are bound by their कर्तव्य (duty), stepping into danger with an unwavering moral compass. As the भगवद्गीता (Bhagavad Gita) declares: "यदा यदा हि धर्मस्य ग्लानिर्भवति भारत। अभ्युत्थानम् अधर्मस्य तदात्मा...

 In the spiritual journey, becoming "nothing" is a profound state of realization. This concept is often likened to the hollow flute, which, devoid of any obstruction, allows the divine breath of the Lord to pass through it, creating music that is enchanting and full of bliss. The flute, in its emptiness, symbolizes the soul that has emptied itself of ahankara (ego), desires, and attachments, thus becoming a perfect instrument for the divine. In the Bhagavad Gita (2.47), Lord Krishna teaches: "You have a right to perform your prescribed duties, but you are not entitled to the fruits of your actions." This verse emphasizes the need to relinquish the ego that clings to the results of actions. When the ego dissolves, we become like the flute—completely surrendered, allowing the divine will to flow through us effortlessly. This state of surrender is described in the Upanishads as naishkarmya siddhi —the perfection of actionlessness, where one acts without any selfish mo...

 The concept of humans being like puppets in the hands of the divine, or under the influence of higher powers, is echoed in the *Bhagavad Gita* in several places. Although the text doesn't explicitly use the term "puppet," it does describe how living beings are controlled by higher forces, particularly the modes of material nature (gunas) and the divine will of God. Here are some relevant verses: ### 1. **Bhagavad Gita 3.27**    ```    प्रकृतेः क्रियमाणानि गुणैः कर्माणि सर्वशः।    अहङ्कारविमूढात्मा कर्ताऽहमिति मन्यते।।    ```    **"Prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ,      Ahaṅkāra-vimūḍhātmā kartāham iti manyate."**    Translation:      "All activities are performed by the modes of material nature. But the soul, bewildered by false ego, thinks itself to be the doer."    This verse implies that individuals are like puppets being moved by the modes of nature (goodne...

  Happy Janmashtami In the quiet corners of the heart, where the echoes of eons linger, we find ourselves running. We turn from the dark-eyed lord, Krishna, telling ourselves it’s not time, not now, not here. We chase distractions like fireflies in the night, elusive and fleeting, whispering, "Anyone but You." Yet, in the stillness between breaths, His name stirs, unbidden, unrelenting. For how long can we deny the truth we know? That in His smile lies the universe, in His gaze, our salvation. We stumble through lifetimes, but He waits—patient as the stars. When will we see Him as He is? Not a god of distance, but the heartbeat of our own soul. Let this be the life where we stop running, where we face the truth we’ve hidden from. Let us turn to Him, not out of duty or fear, but out of love—pure, undeniable, and bright as the dawn. For in the end, it is not the world that holds us, but the one who created it. O Krishna, we surrender, at last, to You.

Happy Janmashtami  In the quiet corners of the heart, where the echoes of eons linger, we find ourselves running. We turn from the dark-eyed lord, Krishna, telling ourselves it’s not time, not now, not here. We chase distractions like fireflies in the night, elusive and fleeting, whispering, "Anyone but You." Yet, in the stillness between breaths, His name stirs, unbidden, unrelenting. For how long can we deny the truth we know? That in His smile lies the universe, in His gaze, our salvation. We stumble through lifetimes, but He waits—patient as the stars. When will we see Him as He is? Not a god of distance, but the heartbeat of our own soul. Let this be the life where we stop running, where we face the truth we’ve hidden from. Let us turn to Him, not out of duty or fear, but out of love—pure, undeniable, and bright as the dawn. For in the end, it is not the world that holds us, but the one who created it. O Krishna, we surrender, at last, to You.