Meditation at Dawn

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Meditation at Dawn

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At dawn I call to mind the self-shining Truth in the heart that time

free, awareful fullness,

the supreme goal known as the fourth state which shines always, in

dreams, waking, and deep sleep I am that partless Brahman -- not a

complex of matter.

 

At dawn I bring to mind that Truth that shines of its own accord as

the soul and content of all my thoughts which never wakes up for it

never goes to sleep, much less does it dream.

 

Which is ever the same in sleep, dream and waking which is always

awake which is in the form of existence,

sat

-- existence not dependent upon anything which is in the form of

awareness,

cit,

and in the form of fullness, AANANDA which is the end for all men

and women which is an accomplished fact for wise men.

 

At break of day I recall that Truth which they say is

turiiam,

the fourth state,

called "fourth" in reference to the three -- waking, dreaming,

sleeping which in fact is not a "fourth" which in fact is One which

is One in which the other three are possible which is present in all

the other three, waking, dreaming, sleeping which is that formless,

shapeless AWARENESS limitless

brahmanniskalam brahman aham

-- I am.

 

Thus at dawn,

praatah

-- I remember,

smaraami

-- I appreciate that I know, what I have come to know with the help

of the teaching this psycho-physical complex is not I

I am not this aggregate of parts -- body, breath and mind -- eyes

and ears and hands

I am

that

because of which this complex is it is because I am

I, free from all parts, timeless formless awareful fullness indeed,

tat aham asmi...

that I am

 

 

Hare Raama Hare Raama

Raama Raama Hare Hare

Hare Krshna Hare Krshna

Krshna Krshna Hare Hare

 

 

In contemplation I begin the day. After japa I appreciate the

apparent nature of all thoughts and objects of thoughts. I see the

fact that I, Awareness, shine -- that all thoughts shine after me,

Awareness. Thought forms come and go.

I - Awareness am.

 

I shine.

 

 

I exist.

 

 

Thoughts shine after me.

I am the source of all joy.

I, Fullness, joyfully manifest in a mind free from obstruction.

 

 

In the seat of contemplation I see that thoughts and things are but

names and forms shining in me. I,

sat - cit,

existence - consciousness, am the content; an object or a thought is

but

sat - cit

plus name and form. Thoughts and things are only apparent -- nothing

more than names and forms shining in Awareness

which I am.

 

In silence

In awareness

In that silence that is awareness I see thoughts as they come, as

they go.

I see thoughts shining in Awareness - Silence.

I see the apparent nature of thought.

Clearly I see that thought has no independent existence.

 

 

The world and the thoughts thereof shine after me.

 

I am

satyam,

truth.

I exist.

I am existence.

All else depends for its existence upon Existence that I am.

 

 

jagat mithyaa -- aham satyam

The world is apparent. I am real.

 

 

In contemplation I appreciate the real as real -- the apparent as

apparent. Then alone knowledge is complete for me. In that

appreciation my thoughts are there; the world is there. I see my

thoughts; I see the world. But I account for my thoughts and for the

world with reference to the Truth that I am and the apparent that

they are.

 

Contemplation is more than thought-free silence.

 

Contemplation without appreciation of the Truth of the world and me

does not settle my account with the world.

 

Silence without appreciation of the Truth of me and the world

becomes escape. When I do not see that

jagat mithyaa aham satyam

-- that the world is apparent, I am real

-- I become an escapist.

 

However beautiful the silence of contemplation may be, without

appreciation of the Truth of me, of thoughts, of objects, it still

is just escape.

 

When I use silence of contemplation to escape from the world, the

world will always catch up with me in the long run.

 

Silence without appreciation of the Truth of myself is but an

experience, subject to loss. It is gained; it is lost.

 

Silence gained by shutting out the world comes from failure to

appreciate the Truth of myself.

 

The Silence that is Knowledge includes the world. The world shines

in Knowledge. I am that Silence. I am that Knowledge. Thoughts and

things shine in me.

 

I shine. The world shines. The world shines after me as objects

shine in the light of the sun. The world shines in me--self-shining

Awareness. As I see this fact, all problems become apparent,

problems being what they are.

 

Problems belong to the experiencer, to the thinker. I-Awareness am

the content of the experiencer; the content of the thinker. The

experiencer- thinker problems are apparent; the experiencer-thinker

is apparent. That experiencer-thinker

IS

because I am.

 

In contemplation I see that I-Awareness am the content of the

thinker, of the thought--of the table, of the chair--and all the

problems become as apparent as I see the thinker is, the thought is,

the thing is.

 

Unless this is very clear to me, my mind will always be a nightmare.

The world will be too much with me. All adjustments will prove

themselves inadequate, requiring further adjustments and again

further adjustments--leading to the vexation of despair.

 

Om Puurnamadah Puurnamidam

Puurnaat Puurnamudacyate

Puurnasya Puurnamaadaaya

Puurnamevaavasishyate

Oom Shantih, Shantih, Shantih

 

 

by Swami Dayananda Saraswati