Meditations on Transcendence

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

The unchecked mind spins illusions, drawing one into false pursuits of happiness. These mental constructs are distractions from the ātman, the essence of one's true self. As the Bhagavad Gita declares, "उद्धरेदात्मनात्मानं नात्मानमवसादयेत्" (Gita 6.5), uplift the self by controlling the mind, not letting it degrade you. The mind must be ignored when it strays from śāstra-jñāna (scriptural wisdom). The Upanishads say, "मन एव मनुष्याणां बन्धमोक्षयोः कारणम्" (Amṛtabindu Upanishad 2), the mind is the cause of both bondage and liberation. The true bliss arises from focusing on the ātman, which is Vishnu—the essence of essence, the eternal root of all joy. Concentrate on Vishnu, for He is the source of bliss. Withdraw from the mind’s fake ideas, knowing it is an unreliable guide. The mind, when uncontrolled, is the śatru (enemy), but when directed toward Vishnu, it becomes a path to liberation.

Just as the original rays of the moon (चन्द्रकिरणाः) infuse fruits and vegetables with their nourishing essence, endowing them with vitality and sweetness, the divine rays (कृपा-किरणाः) of the Hare Krishna Mahamantra pour into the hearts of the jīvas, filling them with the nectar of service (सेवारसः). This process revives the soul from its slumber in material existence and brings it into the realm of pure devotion (शुद्धभक्ति). A fitting verse: चन्द्रांशुशीतलः सर्वं पुष्यति वानस्पतिम् । हरिनामकृपाकिरणाः पुष्यन्ति हि जीवमानसम् ॥ "The cooling rays of the moon nourish all plant life, Just as the rays of mercy from the Holy Name nurture the hearts of living beings." The comparison illustrates the nourishing and transformative power of both the moon's rays on the physical plane and the spiritual potency of the Mahamantra, which illuminates and purifies the heart, fostering devotion and selfless service.

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.

Sloka (Bhagavata Purana 1.2.6): sa vai puṁsāṁ paro dharmo, yato bhaktir adhokṣaje, ahaituky apratihatā, yayātmā suprasīdati. "The supreme dharma for all humanity is that by which one can attain loving devotional service unto the transcendental Lord. Such devotional service must be unmotivated and uninterrupted to completely satisfy the self." --- To love God कृष्ण is not a matter of external reasoning, for the love for कृष्ण (कृष्ण) is already अन्तर्निहित (inherent) in the dormant soul (जीवात्मा). This स्वाभाविक (natural) affection for सर्व कारण कारणं (the cause of all causes) is spontaneous, like the love for one's parents or birthplace (जन्मभूमि). Yet, the मायाशक्ति (illusory potency) sometimes covers this स्वाभाविक प्रेम (natural love). The उद्घाटन (uncovering) of this love is the essence of योग and अध्यात्म (spirituality). Through नवधा भक्ति (ninefold devotion), this dormant love for कृष्ण can be awakened, leading to पूर्ण आनन्द (complete bliss).

The Journey from Object to Existence: Regaining Pure Being for Brahma Saukhyam In the pursuit of happiness, modern society is often ensnared by the lure of vishaya—the sensory objects and events that seem to promise fulfillment. This objectification of happiness, however, limits us, tethering the self to transient forms, actions, and materiality. True happiness—ananda—is not an object to be grasped or a fleeting event to be pursued. Instead, it is rooted in the essence of sattvam, the pure and illuminated state of being that reflects our innate connection to the infinite, to Brahman. Hegel, in his profound analysis of consciousness and freedom, speaks of the journey from dependence on externalities toward absolute self-awareness. The soul, in its development, begins by projecting itself onto objects—finding itself in what is “other”—whether it be in material possessions, achievements, or relationships. But this mode of existence is inherently limited, for the object is impermanent, sub