The SadGuru – By Pearl Richards

A baby's smile, fragrance of delicate jasmine, roses,

Majestic mountain sites, sounds of waves lapping upon shores,

Birds chirping in the mind's morning hours of quietude,

Invoke connection - to know there is only Isvara.

The Presence of holy men reveling in Bhagavan,

Whose peaceful countenance soothes those in need of compassion,

Whether silent as Sri Daksinamurti or when teaching,

Invoke connection - to know there is only Isvara.

In this vast universe are rare Beings of great vision,

Isvara's way of manifesting jnanam and pure love,

Whose sacred feet, sought by all seekers of Bhagavan's truth,

Invoke connection - to know there is only Isvara.

Those, Isvara in the sacred form of the SadGuru,

Invoke connection - to know there is only Isvara.

Om Tat Sat

Isvara's Resplendence – By Pearl Richards

Freedom, ones nature, seems shackled by Maya's bright bangles.

Isvara's resplendence alone can bring asangatvam.

Love, ones nature, feels dull, its warmth like cooling hearth embers.

Isvara's resplendence alone can awaken Agni.

One longs to be without nebulous, elusive longing.

Isvara's resplendence alone stills tamboura strains.

Vasanas seem to cause shadows covering Consciousness.

Isvara's resplendence alone reveals these passing clouds.

Looking for Isvara, reflecting on The Guru's words,

An alertness quietly fills the waiting passive mind.

Longing for Isvara, remembering ones Guru's words,

Peacefulness spreads throughout an invisible universe.

Purnatvam need not be released from Maya's golden cage.

It is the freedom of ones self, Isvara's resplendence.

Om Tat Sat

Isvara Meditation – An Excerpt from a meditation by Pujya Swami Dayananda

…….My appreciation of Isvara implies my appreciation of a being conscious being with all-knowledge. I don't know what it is - this all-knowingness - this all knowledge, but I know it is knowledge which does not have any ignorance. Sarvasya karta - the creator of everything has the knowledge of everything - everything implies knowledge of oneself, knowledge of everything else - once I appreciate Isvara as all-knowing - who has no ignorance - then to trust the wisdom of all-knowing Isvara is natural.

The all-knowing deserves absolute trust. This trust in the wisdom of Isvara operating in my life in the form of various situations I face through the laws of karma as we understand them cannot make a wrong step and therefore I can say that all that happened in my life, when I was helpless as a child and all that is happening, is happening according to the laws which include my own decisions and their consequences. At this stage I accept the entire past as facts and their meaning is in my appreciating this Isvara as all facts. Unto that Isvara who is all facts - facts that include my follies, my decisions, my own actions, their results - all these facts are but Isvara - unto that Isvara my surrender - my trust in that Isvara is my surrender - Om Ishaya namah …..

 

Om Tat Sat

The Story Of Ganga's Journey - Pujya Swami Dayananda

Human destiny is only in knowing the source of one's existence. That alone satisfies a person. What one wants to become is that person in whom there will be no more attempts to 'become'.

Like even a river once it has started its journey, it has to reach the ocean, the source form which it is born originally. It dose not rest content. Take the river Ganges. She is a becoming river. Wanting to reach somewhere she rushes downwards, covering distances, circling mountains, going round boulders and filling up valleys. Her going further does not stop! Where does she want to go? She wants to go to that place where there is no further going. Then she can relax and stop flowing.

Even though you may build dams and stop her flow, she is not going to stop thinking. "Now a dam is built across. What can I do? Now let me sit quiet." No. She goes on banging the walls of the dam because she knows, "It is after all made by a PWD contractor. It will give way sooner or later." So she bangs the walls all the time. She is not going to take it low. She must find her level with the ocean. Once she sights the ocean, it is a sight to see!

When you go to Calcutta, visit Gangasagar. There you do not know whether the Ganges reaches the ocean or the ocean comes and receives the Ganges. Half way the ocean comes. That is why five miles away from the ocean the water of the Ganges is salty. The ocean also seems to be very loving and with open hands embraces and gets into her. It seems the very sight of the ocean is enough for the Ganges or any river to give up all atempts to reach. The job is over now. The river has made it. It rests for ever.

So too the human heart being what it is, it is conscious of itself as a person and in that inner person one sees a lack and want. One cannot accept that limitation. One cannot accept a self- dependence upon anything for one's security, joy and fullness. Necessarily one is going to work for one thing or another all the time till one dies. In harness one dies. Nobody dies saying I have made it. Unless one has made it. That is because the love to be full and free is the beginning of the very journey of all. In fact that was the very cause of the journey. Once one is born, one has this self-dissatisfaction and self non-acceptance. It is due to self ignorance.

So the process of becoming full and complete begins the journey. "I" is a becoming "I". So this becoming "I" becomes one who does not need to become anymore. The becoming 'I' is insecure, wanting. In anyway you look at a person, he is wanting.

He is wanting in terms of time because he is a mortal. The mortal "I" wants to be free from mortality. The ignorant 'I' wants to be knowledgeable. How knowledgeable? Without being ignorant anymore. The unhappy "I" wants to be the happy "I". The incomplete "I" wants to be the whole "I". Like this, there is a struggle going on now to "become", like the Ganges rushing towards its source. The struggle ends when the Ganges discovers its identity with the totality, its source.

Here every one has to discern that by the process of "becoming" I am not going to become that person I want to be. It is by knowing that I am never away from the total and I am identical with the total. In this knowledge the journey of seeking ends.

 
 

Can You Judge By Conduct - Pujya Swami Dayananda

If a person has self-knowledge, how can his conduct be questionable? It is only an argument. It is a supposition. Suppose there is such a person. If he is committed to the pursuit of or has understood Ishvara properly as non-separate from ¡tm¡, then who can evaluate his conduct? His ego, ahankara, is not there but because of some prior habits picked up from his grandfather, etc., he may continue to do certain things which are looked upon as questionable. A
story is told in the Mahabharata that illusrates this.

A brahmana was sitting under a tree invoking the Lord through tapasin the form of prayers and meditation. In the process he developed some powers which he himself did not know about. One day, when he was sitting under a tree, a crane on top of the tree dropped some droppings on him. He looked at it with angry eyes and the crane was burnt to ashes. Then he knew he had this power.

He used to go for bhiksha daily
to the same village. Previously he was humble like a sadhu, but once he got the power, he became very proud. He went and asked for bhiksha and
the woman made him wait for one hour before serving him. He was very angry and asked her how she could make him wait like that. She said that she was doing her duties which was more important.

He said, "Do you know who you are talking to?"

She said, "Yes I know, but I am no crane."

He asked, "How do you know about the crane?"

She told him, "Go to the butcher and ask him."

He went to the butcher's place. The butcher was busy serving his old and ailing father and so the br¡hma¸ahad to wait again. He was furious and asked the butcher why he had made him wait.

Then the butcher said, "Did that woman send you here?"

The lesson is, "do not judge people by what they do." One was a house-wife and the other a butcher, but they were both doing their jobs and were definitely better than the brahmin with all his prayers and meditations.

He is to be considered a sadhu because when he has properly understood, and is pursuing knowledge, his improper conduct is not going to continue. How can it? If you analyze all wrong conduct, it is either a habit or a real crime. Habit will naturally drop off in time. Crimes are always centered on the person who is insecure, the limited 'I'. Because he is so highly insecure, his behaviour becomes aggressive. If he has devotion to Ishvara, in the very acceptance of Ishvara his ego gets diluted. And in the pursuit of knowledge of Ishvara, it gets even further diluted. Thereby all the tendencies based upon fear, tendencies to cheat, to deceive, to hurt, naturally drop off.

To give an example. When a cotton cluster is thinned out so that it becomes fluffy cotton fibres, all the particles sticking to the cotton drop off. You cannot easily remove them one by one but once the cotton fibres are separated, you find all the particles drop down because there is nothing for them to stick to. The ego too, once diluted, cannot hold on to these tendencies. They all drop off because fear and selfishness which are at the centre of all crimes, are due to ego. If that ego is diluted, where is the question of these things sticking there?

Nidhidhyasanam -Pujya Swami Dayananda

Matsthani sarvabhutani ......................... Is there any distance in existence of two different objects ? Existence in the sense of being there. Space is, time is, sun is, moon is, earth is. On the earth - mountain is, valley is, the tree is, the cow is, the woman is, the child is, man is. Is there any difference in the isness ? ........ In the appreciation of asti - is, there is no visesam. This undifferentiated astitvam, isness , is sat ......... So too, the body is. Each cell in the body is, a perception is, perceived object is, the thought is, the thought is .... Knower of the thought is .... the content of the knower, the meaning of the word "I" is what is that ? The conscious knowner enjoys his being in New York. The knower changes, as knower of this, as seer, as hearer, what is it, that is undifferenciated in the knower ? That means seer is ...... hearer is .... doer is .... experiencer is ..... The undifferentiated ,being, the meaning of I is,what is.

 The conscious knower has its content in consciousness which is the satta samanyam, the basic existence is. Cit samanyam ....... consciousness.Knower, hearer, seer, doer is. A thought cognitive or collative, a thought is but consciousness. The object of thought is consciousness. Space is consciousness, time is consciousness, sun is consciousness, sun consciousness is, space consciousness is, time consciousness is. Is consciousness qualified by sun, by time, by mountain, by valley, by cow, by child, by a woman, by this body, by a man, by ears, by eyes, by a sense of smell, sense of taste, sense of touch, by thought, by knower ? Unqualified is consiousness, qualified as knower, acknowledged as known ....... Is there anything outside is consciousness ? Saccidatma, masthani sarva bhutani ...... suksma bhutani ......... sthula bhutani ...... suksma bhautikani, sthula bhautikani, sarva bhutani.

 There is nothing besides sat and cit. Sat is cit. Nothing beyond saccit. There is nothing besides saccit. There is nothing more then saccit ! .......Matsthani sarva bhutani ............... This "Is" consciousness na ca matsthani. All that is, is me. Is consciousness, undivided, non - dual whole ananda - saccidanandarupoham .......... saccidanandarupoham .......... ahamevahamvyayah ............ Bhagavan says - masthani sarva bhutani ! When we recognise the meaning of the sentence, you say - masthani sarva bhutani ! ...........The knower is born of the saccit as the pot is born of the clay, the knower is born of saccit. The knower resolves in you. The knower, the hearer is born of me saccit. Satcit varenyam. Resolves unto you saccit ! No gain, no loss. A pot is born of me, saccit, sustained by me, saccit,resolves unto me. An object of thought is born of saccit, sustained by me saccit, unto you resolves ....... From whom the pot is born, the knower is born, the known is born , is you ,saccit. By whom the born is sustained, is you ......... saccit .......Unto whom what is born, what has being, goes back, that is you saccit ........ You are ........... There is nothing outside ..........saccidanandarupoham .......... saccidanandarupoham ...... ahamevahamavyayah ......... ahamevahamavyayah .......... ahamevahamavyayah ........... OM .......... OM ............ OM ................. OM ...........

  
 

OM Santih Santih Santih

 
 

Meditation - Pujya Swami Dayananda

OM ................. OM ................... In dream the world created and experienced is yourself. As an individual you are the creator. You have the knowledge of what is created and are a material cause .The creator, you ,pervade the whole jagat. As the creator, your knowledge is manifest in the form of jagat. There is nothing outside your knowledge. The whole jagat is manifestation of your knowledge. The whole jagat is you, the knowledgeable you ........ When we think of the jagat, the waking, isvara comes into the picture. His knowledge, all knowledge, manifests in the form of jagat. (Like you are isvara for the person you see in the dream.) His all knowledge manifests in the form of space. Space is isvara, time is isvara, the galaxies are isvara, the sun is isvara, and everything that is here - all forces, laws are nothing but isvara. Physical laws, biological laws, physiological order, knowing, not knowing. Knowing properly, knowing improperly, remembering, not remembering, all these laws and faculties, body, life, death - everything is knowledge manifest. But the knowledge which manifests is clear to me, when there is appreciation of order on my part. The tree is always the tree ...... A leaf is a leaf ,order and that is knowledge.

 The whole jagat is isvara ,you have to appreciate this fact. As soon as a situation we are in, we appreciate isvara who is creation, projection, manifestation of knowledge. My body, your body, my mind, senses, your mind, senses, all included. One step further if we go, the knowledge that is isvara is but caitanya, jnanam as such, being not separate from consciousness. Limited knowledge or all knowledge, knowledge is not separate form consciousness - mithya.The manifest knowledge is equally mithya. Where there is mithya,there is a question of caitanya ! The consciousness which is, which gives existence to knowledge and manifest form of knowledge, that sat is present in knowledge before the creation and after the projection, that sat continues to be. The space - space is,is time, is sun, is moon, is earth, is this body, is this mind, is this memory, is ignorance, is pervades, is you, is consciousness, is consciousness pervades, is consciousness is isvara, is consciousness is you and the Lord says - matsthani sarva bhutani I also say matsthani sarva bhutani - saccidanandarupoham .... soham ..... Spacially limitless, timewise limitless, objectwise limitless. It is present in every object. You are anandah. Isvara is anandah ...... saccidanandarupoham ...... soham ..... saccidanandarupoham ...... soham ..... saccidanandarupoham ........ OM .......... OM ..........OM .......... OM ............ OM .............. OM ............ OM .............

 
 

  OM Santih Santih Santih