Meditations on Transcendence

  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...

  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)

  साधनायां पारमार्थिकं एकत्वम् Transcendence Through Steady Engagement in Devotional Work A sincere sādhaka often finds the mind restless — pulled by comparison, status, and envy. The cause is disconnection from the transcendental realm. True stability arises when consciousness is anchored beyond the external. Transcendental connection is nourished by faith and non-disturbance , which are not accidental qualities but cultivated through abhyāsa (practice) and vairāgya (detachment). When free, the mind wanders outward; thus, being busy in meaningful, devotional service is not escapism — it is discipline. Even mechanical work, when offered with skill and intention to Kṛṣṇa, becomes yoga. Association may agitate us unless anchored in deep purpose. Therefore, the sādhaka must engage body and mind in focused service programs , drawing strength not from ego but from pure internal motivation. The Puruṣa Sūkta reminds us that all creation is a sacrifice offered from the cosmic bein...

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...