The meditation within a guru and a Satguru
People have not understood the term 'guru'. People in India have not understood whom to call a guru! People refer to anyone wearing saffron colored robes as a guru. If one quotes even a few words from the scriptures, people call him a guru; but that is not a guru.
One man told me, 'I have made someone my guru,' so I asked him to explain to me what his guru was like. Anyone who does not have artadhyan or raudradhyan is a guru, (Artadhyan- adverse internal contemplation due to presence of kashaya that are contained within, which hurts only him. Raudradhyan- adverse internal contemplation due to kashaya within that spill over and hurts him as well as others). Unless a person has these qualifications, it is a mistake laden with liability (guno) to call one a guru. You can call him a 'sadhu maharaj,' (sadhu- a monk. Maharaj- master) you can call him a 'tyagi' (someone who has renounced the worldly life), but to call him a guru is a mistake laden with liability. Otherwise, if you want to understand the word guru from the worldly perspective, then you can even call a lawyer, a guru; from the worldly perspective, everyone is a guru!
Any guru that can bring us into dharmadhyan (absence of artadhyan and raudradhyan) can be called a guru. Who is capable of making others attain dharmadhyan? It is someone who can stop people from having artadhyan and raudradhyan; he can make people do dharmadhyan. If a guru does not have any raudradhyan when someone insults him, then you should know that he is worthy of being your guru. If, today, he does not get any food but he does not have any artadhyan, then know he is worthy of being your guru.
Questioner: If he does not have artadhyan and raudradhyan, then is he not a satguru?
Dadashri: A satguru is someone who is a representative of the Lord, the fully enlightened One. If he is liberated, then he is a satguru. The guru has yet to discharge all kinds of karmas and the satgurus has already discharged many of his karmas. So the one who does not have artadhyan and raudradhyan is a guru and the one who gives you moksha in your hand is a satguru. It is difficult to find a satguru, but if you find a guru, that is also very good.
1) The Self within is the real God (satdev). The speech of theGnani Purush is the true religion (satdharma). The Gnani Purush himself is really the true guru (sadguru).
2) You do not know God so how will you meditate on him? Instead, you should meditate on the guru. At least you are able to see his face.
3) Even if one meditates on the photograph of a guru who is not Self-realized but is relatively pure and free from worldly desires and passions; then one will attain peace of mind. Even if that guru is laden with ego, meditating on his picture will bring calmness to the mind. This is relative dhyan; it is temporary but helpful.
4) The other is the real dhyan and it can only be attained from the Gnani Purush; the real dhyan will give you permanent peace. The peace and happiness one attains from relative dhyan will break the moment one's mother-in-law tells her, "You have no sense", then all turmoil and agitation will start. These relative meditations will not get your 'work' done; they will not give you eternal bliss.
5) As long as you have to 'do' something, whether it is meditation or anything else, you will be subject to wandering in the life-death cycle. Meditation must be natural and spontaneous (sahaj). 'Sahaj' means that you do not have to do anything - it just happens naturally by itself. Then, know that You are liberated.
6) The Soul is completely open i.e. free of karma laden coverings at the navel region (nabhi pradesh) of the body. The Lord within is revealed when 'we', the Gnani Purush break the veils of ignorance that cover the Self.
If you have hurt any animals in your childhood; if you have thrown a stone at a monkey, You will be able to 'see' all that within. You will be able to 'see' all the different phases, if you do many samayiks (introspective meditation). You may not be able to see all of a sudden in the first few samayiks. However, after you do more samayiks, You will be able to 'see' in great detail.
First, hold Dada in your meditation (dhyan), recall Him, read one or two pads (Dada's spiritual hymns), recite the Trimantra and repeat several times, 'I am pure Soul,' and come into the stillness of the Self. Then whatever You 'see,' starting from today going back to your younger years, whatever mistakes committed with reference to violence (himsa), lying, fraud, deceit, sexual mistakes, etc.; start doing pratikraman for whatever You 'see.' Go back in time starting from today. Recall all that You can from your childhood, or else recall with whomever you did atikraman yesterday and the day before, and so on; they will naturally come to you. If they do not come to You naturally, do not worry.