Datta is none other than the Trinity. He is the Self (atma) with us. Only when we stop the thoughts and other mental modifications, we obtain eligibility for meditation.

Deep inhalation and deep exhalation with a combination of breath control are crucial for good health and meditation. Most often, we have short breath. This short inhalation and exhalation is responsible for our ill-health and sickness. It throws us into troubles. Hence it is imperative that we practice to inhale and exhale deeply.

‘Guru’- this word represents the Supreme Lord Narayana who is Supreme Self (Paramatma).

‘Vayu’- He is the life-force (Prana, wind). This is the individual Self (Jeevatma).

Guru +vayu= This merger of Supreme Self (Paramatma) and individual Self (Jeevatma) is Guruvayur. These two have merged and have made these senses (indriyas) their residence. These two are responsible for controlling our senses and also for their freedom. This is the essence of the sacred text Narayaneeyam.

In this, when the senses (indiyas) act according to their will, Guru remains a silent witness. He does nothing. With the help of vayu (wind, pranayama), such senses should be brought under control. Guru’s krupa aids in this.

Saints are often referred to as Guru. In reality, they are representatives or messengers of the Supreme Lord. The real Guru is Paramatma i.e. the Supreme Self. The word ‘para’ has many great in-depth meanings. ‘Para’ means that which cannot be obtained; that which cannot be reached.

What is the form of the Supreme Lord? The Supreme Lord cannot be seen with the eyes. He is beyond our grasp. He is formless. In the form of illumination (jyoti) He exists within us itself.

Since we are unaware of His existence within us, we seek shelter under the senses (indriyas) which are busy chasing fruitive actions (karma). They have their friends in desire (kāma), anger (krodha) and other inner enemies. These senses love sinning and are eager to commit sin.

The individual Self (jeevatma) which is in the form of the vayu (life-force) befriends these senses and rules them. However, it transfers all their mistakes upon Guru, when in reality Guru is not at all involved. Guru however continues to remain unaffected even when blamed.

In-between all this activity, the mind and the intellect have their own role to play. This mind falsely teaches unnecessary knowledge to the senses. It causes them to experience highs and lows, heat and cold, sleep, laziness sorrows, happiness and other such negatives. There is a severe competition between desires (kama), anger (krodha) and other inner enemies within the person. The person is tormented with desires- “I have to wear that particular dress” or “I have to eat that ladoo”. He struggles to somehow or the other fulfill these desires. In this way, the mind together with the senses creates unimaginable turbulence within.

Despite this turbulence, the Supreme Self (Paramatma) continues to remain uninvolved. Nevertheless we continue to push the blame upon Him, “You are responsible for all our troubles”.

Instead of pushing this blame upon Him, learn to control the vayu (life-force) and senses (indriyas). Use the same Vayu which threw you into trouble and caused harm, to now rise. Use it for upliftment. Control this Vāyu.

The moment this Vayu (life-force) is controlled, a movement takes place within. The karma (destiny) which has been chasing us for the trillions of our births will move! It begins to dissolve. All our accumulated sins dissolve. In other words, the moment we achieve control over meditation (dhyana), all the karmas that have been chasing us from eternity dissolve! All our sins convert into virtues. Darkness converts into illumination.

It is impossible to drive away darkness. When light seeps in, darkness automatically disappears. When knowledge increases, laziness, traits of ignorance (tamas) and such other darkness disappears.

Instead of worrying, “I have no devotion towards the Lord; I lack generosity or other noble traits”, use the light called proper knowledge (jnana) to destroy them. When this is coupled with Guru’s grace, all negatives melt even more quickly. They burn completely. Sins and past karmas no longer exist.

Towards reaching this stage, it is imperative to increase dedication (shraddha) and devotion (bhakti). Eagerness should be developed towards the Supreme Lord, towards Sadguru, towards path of spirituality.

“I have understood Guru Gita. Now I seek to understand Bhagavad Gita. After this I want to understand Upanishads”- such eagerness must be cultivated. Through such activities, we are feeding the light called knowledge (jnana) within us. All these activities driven towards knowledge are the oil that furthers the lamp to glow. A glowing lamp dispels darkness. Eagerness itself is a tool.

Guru dhyana is a tool to drive away spiritual ignorance and obtain Spiritual knowledge.

-Guru Purnima 2017