Born in Canada, Sayadaw U Jagara, originally named Martin Boisvert, embarked on his spiritual journey in the mid-1970s under the guidance of Robert H. Hover. In 1979 he received ordination as a monk from the Venerable Mahasi Sayadaw in Burma. For the next 15 years, he resided in Sri Lanka, where he blended the practice of meditation with the study of Buddhist scriptures. He also made intermittent trips to India and Thailand for meditation retreats. During the 1980s, he assumed the role of a meditation guide, conducting retreats in the tradition of S.N. Goenka across India, North America, Europe, and Asia. In 1995, he began training under the esteemed Venerable Pa Auk Sayadaw, a revered Burmese meditation master known for his commitment to the Visuddhimagga. This text serves as both a practical roadmap to deep states of meditation (jhāna) and a meticulous guide to the direct analytical approaches of vipassanā. Sayadaw U Jagara began assisting Venerable Pa Auk Sayadaw in teaching the dhamma in the early 2000s and sustained his support up to the early 2010s. In the past decade, he has independently shared his wisdom and experiences across North America, collaborating with various meditation teachers. His teachings focus on life as continuous meditation, guiding students toward liberation through observation, wisdom, and compassion.
Sayadaw U Tejaniya began his Buddhist training as a young teenager in Burma under the late Shwe Oo Min Sayadaw (1913–2002). After a career in business and life as a householder, he has become a permanent monk since 1996. He teaches meditation at Shwe Oo Min Dhammasukha Tawya in Rangoon, Burma.
Sayadaw’s relaxed demeanor and easy sense of humor can belie a commitment to awareness he encourages his students to apply in every aspect of their lives. His earlier life as a householder gives him a rare insight into the challenges faced by his lay students. His book, “Don’t Look Down on the Defilements, They Will Laugh at You”, aptly characterizes his teaching style—accessible and true to the traditional teachings of the Buddha.
Dharma practice is medicine for the mind -- something particularly needed in a culture like ours that actively creates mental illness in training us to be busy producers and avid consumers. As individuals, we become healthier through our Dharma practice, which in turn helps bring sanity to our society at large.
Giving dharma talks offers me the opportunity to express gratitude for my Thai teachers -- Ajahn Fuang Jotiko and Ajahn Suwat Suvaco -- in appreciation of the many years they spent training me, which came with the understanding that the teachings continue past me. Giving dharma talks also pushes me to articulate what I haven''t yet verbalized to myself in English. This in turn enriches my own practice. When you help a wide variety of people deal with their issues, it helps you practice with yours.
When giving a talk, I try to remain true to three things: my training, my study of the early Buddhist texts, and the needs of my listeners. The challenge is to find the point where all three meet -- not as a compromise, but in their genuine integrity.
For this, I play with analogy. Meditation is a skill, and our meeting point as people, whatever our culture, lies in our experience in mastering skills: how to sew clothes, cook a meal, or build a shelter. So I've found that one of the most effective ways of explaining subtle points in meditation is to find analogies with more mundane skills. Through the language of analogy we find common ground from which our practice can grow to meet our individual needs, and yet remain true to its universal roots.
