What is Anapana?

इदं पुरे चित्तमचारि चारिकं, येनिच्छकं यत्थकामं यथासुखं।

तदज्‍जहं निग्गहेस्सामि योनिसो, हत्थिप्पभिन्‍नं विय अङ्कुसग्गहो॥

-This mind that wanders wherever it wishes, wherever it desires, wherever it sees pleasure, I will first make it steadfast.

I will train it thoroughly like a mahout with a goad, trains a wild elephant.

My Breath and I

Anapana is the first step in the practice of Vipassana meditation. Anapana means observation of natural, normal respiration, as it comes in and as it goes out. It is an easy to learn, objective and scientific technique that helps develop concentration of the mind.

Observation of the breath is the ideal object for meditation because it is always available and it is completely non-sectarian. Anapana is very different from techniques that are based on the artificial regulation of breath. There are no rites or rituals involved in the practice or presentation of Anapana.

Anapana provides a tool to deal with the fears, anxieties and pressures across all age groups. Besides helping to calm and concentrate the mind, Anapana help people to understand themselves better and gives them an insight into the workings of their own minds. Because of its simplicity, the technique is easy to understand and practice.

Why Natural Respiration?

The goal of Vipassana meditation is not the concentration of the mind but to purify the mind completely, by eradicating all mental impurities such as anger, hatred, passion, fear. Vipassana is the analytical study of the mind and body (matter). To achieve this, one must gain complete knowledge of the body, of the mind and of the mental impurities at the experiential level, which is done with the help of respiration. Respiration acts like a bridge between the conscious and the unconscious mind and between voluntary and involuntary processes of the body.

The first step of this technique is to develop awareness of the present reality. Life can really be lived only in the present. When one observes respiration, one begins to understand the nature of the mind. The mind is very fleeting, very fickle - this reality becomes very clear. It never stays in the present, constantly tries to escape into a past or future that is unattainable. The past moment is gone forever. Even in return for all the wealth in the world, one cannot bring back that moment. Similarly, one cannot live in the future. When the future becomes the present, only then can one live in it. One has not learned how to live - one has not learned the Art of living. By observing natural respiration, we slowly train our mind to live in present.

Another reason for adopting natural incoming and outgoing breath as the object of concentration is that the rhythm of our respiration has an intimate natural connection with the negativities of the mind. When the mind is polluted and overpowered by any harmful negativity such as anger, fear, lust, envy or any other, we see that the rhythm of our respiration naturally becomes rapid and gross. When these negativities stop polluting the mind, the rhythm of respiration becomes slow and subtle.

Observing the natural breath is a universal practice. Breath is breath, not a Hindu breath, a Muslim breath or a Christian breath. Thus, Anapana becomes universal.

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MITRA Upakram

About MITRA Upakram  MITRA Upakram is an initiative of Government of Maharashtra to facilitate wholesome mental growth of school children. MITRA Upakram, which is the project name to inculcate Right Awareness aspires to cover 2.5 crore school children and 1 Lac school teachers. MITRA, which stands for MIND IN TRAINING for RIGHT AWARENESS also means DOST in Hindi Language or FRIEND in English. Right Awareness, which is the essence of MITRA is awareness of natural respiration, which means that participants learn to observe the incoming breath and outgoing breath by focusing their attention at the entrance of their nostrils. They simply observe their natural breath without trying to change or correct the flow of the breath. In this way, they experience the beginning steps of self-awareness. This technique being truly scientific, without any imaginations or evaluations, leads’ to Right Awareness and hence Right Concentration. This technique is known as Anapana, where ‘Ana’ means incoming and ’Apana’ means out going breath. MITRA Upakram provides an education which liberates the Mind from various barriers like anxiety, anger, hatred, lack of concentration, doubts, laziness, greed, restlessness etc. A simple format of delivery has been chosen with the support of Vipassana Research Institute (VRI), where after an initial training of 70 mins, the school children can practice this technique daily for 10 mins before starting of school and repeat the practice for 10 mins before leaving for home. Within regular practice for a few days, the school children as well as their teachers achieve enhanced concentration, memory, self confidence, productivity, effectiveness and are also able to experience compassion and joy for one and all.  More Information Please Click Hare: http://www.mitraupakram.net

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Demise of Pujya Mataji Vipassana Acharya Smt. IIIaichidevi Goenkaji

18th January 1929 - 05th January 2016

Vayadhammā­ sañkhārā, Appamādena sampādetha.

"All conditioned things are transitory. That which is created will be destroyed.
(Practicing Vipassana meditation) Experience this truth yourself (within yourself) by being mindful."

Demise of Pujya Mataji Vipassana Acharya Smt. Illaichidevi Goenkaji

Wife of Padma Bhushan Global Vipassana Acharya Shri Satyanarayan Goenkaji, Mrs Illaichideviji has passed away peacefully at the age of 86 on Tuesday, 5th January, 2016 at 11.15 A.M.

The funeral procession will start by paying Last Respect: 10am to 11am and leave from Mayfair Meridian (Next to Filmalaya Studio, near Amboli Church), Ceasar Road, Andheri (W), Mumbai, India, at 11.00 A.M. on Wednesday, 6th January 2016 and proceed to Oshiwara Electric Crematorium, Relief Road, Oshiwara, Opposite Ghaswala Compound, Jogeshwari (W), Mumbai,India.

Metta Meet

 Group Mediation from 4 to 5pm and Metta Meet from 5 to 7pm for all, will be held on Friday 8th January 2016 at Jalaram Hall, N. S. Road No. 6, Juhu Scheme, JVPD, Opp. Joggers Park, behind Jamnabai School, Next to Kanbai Lalbai Girls High School, Vile Parle (W), Mumbai - 400 056.

Click here for directions

With Respectful Vandan,

Vipassana Research Institute

वयधम्मा सङ्खारा, अप्पमादेन सम्पादेथ।

--- महापरिनिब्बानसुत्तं-185

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--- सारे संस्कार व्ययधर्मा हैं। जो कुछ संस्कृत यानी निर्मित होता है वह नष्ट होता ही है। (विपश्यना साधना द्वारा) प्रमाद रहित रह कर (अपने भीतर) इस सच्चाई को स्वानुभूति पर उतारो।
--- सर्व संस्कार व्ययधर्मा आहे. जे काही संस्कृत म्हणजे निर्मित होत आहे, ते नष्ट होतेच. (विपश्यना साधना द्वारा) प्रमाद रहीत राहून, हे सत्य स्वतः अनुभवा.

विपश्यना आचार्या परम पूज्य माताजी श्रीमती इलायचीदेवी गोयन्का का निधन

पद्मभूषण विश्व विपश्यना आचार्य श्री सत्यनारायण गोयन्काजी यांच्या धर्मपत्नी विपश्यना आचार्या श्रीमती इलायचीदेवी यांचे वयाच्या 86 वर्षी दिनांक 5 जानेवारी, 2016, मंगलवार रोजी सकाऴी 11.15 बजे बहुत शांतिपूर्वक हुई। आज विपश्यना 94 से अधिक देशों में, 170 से अधिक विपश्यना केंद्रों और विश्वभर की 59 भाषाओं में निःशुल्क (फ्री) सिखायी जाती है। इंगलैंड, जापान, बोत्सवाना, ब्राजील, मैक्सिको से अमेरिका, इजरायल तक के सभी देशों के अधिकाधिक लोग विपश्यना से लाभान्वित हो रहे हैं और आगे कई सदियों तक होते रहेंगे। आओ, जगत के लोगो विपश्यना से अपने जीवन में सुख-शांति लाएं और विश्व में फैलाएं। अधिक से अधिक लोगों को सुखी बनाएं। अंतिम यात्रा दिनांक 6 जनवरी, दिन बुधवार की सुबह 11 बजे मेफेयर मेरीडियन, फिल्मालय स्टूडियो के पास, अंबोली से विद्युत दाहिनी, ओशिवरा ब्रिज के पास, रिलीफ रोड (घासवाला कंपाउंड के सामने) जोगेश्वरी (प.), मुंबई तक जायगी।

भवदीय, 

ग्लोबल विपश्यना फाउंडेशन और विपश्यना विशोधन विन्यास की ओर से।

मैत्री सभा (प्रार्थना सभा)

दिन- शुक्रवार 8 जनवरी, 2016,

समय- सामूहिक साधना- सायं 4 से 5 बजे तक तथा मैत्री सभा- 5 से 7 बजे तक

स्थान- जलाराम हॉल, नार्थ-साउथ रोड नं. 6, जुहू स्कीम, जे.वी.पी.डी. जॉगर्स पार्क के सामने, जमनाबाई हाई स्कूल के पीछे, विले पारले, मुंबई-400056 में निश्चित की गयी है।

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Ashoka and The Spread of Dhamma

History shows that during the time of the Buddha, the Kings Bimbisara, Suddhodana, and Prasenajita received great benefit from their practice of the Dhamma, and naturally wanted to share this benefit with others. They enthusiastically supported the dissemination of the Buddha’s teaching in their respective kingdoms. Yet the fact remains that the Dhamma spread to the masses not only because of this royal patronage but because of the efficacy of the technique itself. This technique enables anyone who applies it to come out of misery by rooting out the mental impurities of greed (lobha), hatred (dosa), and delusion (moha). A simple and universal technique, it can be practised by men and women from any class, any sect, any communal group, with the same results. Suffering is universal: unwanted things happen and desired things may or may not happen. A universal malady must have a universal remedy: Dhamma is this remedy. The Buddha compassionately and freely distributed the Dhamma throughout northern India, attracting a large number of people in what was then called Majjhima Desa.

Similarly after the time of the Buddha, during the time of Emperor Asoka in the third century B.C., the Dhamma spread widely. Again this was mainly because of the practical, applied aspect of the teaching (Dhamma paṭipatti). Several Asokan rock edicts prove this fact. Asoka must have himself experienced the beneficial results of this technique, and he propagated the Dhamma with great zeal. It was out of the volition to serve others, which develops when the mind becomes purified, that he put forth so much effort to help his subjects in both the mundane as well as the supramundane spheres. On the Pillar Edict #7  he points out two reasons why he succeeded in this. One was the rule of law and order in his kingdom (Dhammaniyamani), but he gave more emphasis to the second reason which was the practice of meditation (nijhatiya), the practical aspect of the Dhamma. This shows that he appreciated the fact that the practice of the Dhamma is the main reason for its spread.

It was after the Third Council under Asoka’s patronage that fully liberated arahant monks were sent out of northern India to nine different areas to make the Dhamma available to more people. These monks were called Dhamma dutas (Dhamma messengers). They naturally gave emphasis to the practical aspect of the Dhamma by which they themselves had become free from mental impurities. Filled with love and compassion, they attracted large numbers of people to the path of liberation.

The following are the names of the elder monks (Theras) and the nine areas where they went to teach Dhamma:

Majjhantika Thera: Kasmira and Gandhara (Kashmir, Afghanistan, Peshawar and Rawalpindi in Northwest Pakistan)

Mahadeva Thera: Mahisamandala (Mysore)

Rakkhita Thera: Vanavasi (North Kanara in South India)

Yonaka Dhammarakkhita Thera: Aparantaka (Modern Northern Gujarat Kathiavar, Kachcha and Sindh)

Mahadhamma Rakkhita Thera: Maharattha (parts of Maharashtra around the source of Godavari)

Maha Rakkhita Thera: Yonakaloka (Ancient Greece)

Majjhima Thera: Himavanta Padesa Bhaga (Himalayan region)

Sona and Uttara Theras: Suvanna Bhumi (Burma)

Mahinda Thera and others: Tambapannidipa (Sri Lanka) 

Asoka also sent teachers to as far away as present day Syria and Egypt. He paved the way for coming generations to spread the sublime Dhamma to the entire world.

His lead was followed by King Kanishka who sent teachers such as the Theras Kumarajiva and Bodhidhamma to Central Asia and China.

From there the Dhamma went to Korea in the early 4th century A.D., and then to Japan. In India, Dhamma Universities—Takkasila, Nalanda, Vikkamasila, and others—developed, flourished, and attracted learned people from as far away as China. Dhamma also spread throughout Southeast Asia. Large numbers of people started practising in Thailand, Cambodia, Laos, Vietnam, and Indonesia. Tibet also received the Dhamma, through the service of Santirakshita, Padmasambhava, Atisha, and Kamalashila.

Today the technique which the Buddha taught 2,600 years ago is once again flourishing, and is giving the same results now as it did then. Thousands of people in India and in countries around the world are learning Vipassana. What is attracting so many different types of people to the Dhamma is the same as what attracted them 2,600 years ago: the very practical nature of the teaching which is vivid, tangible, wholesome, easily understood, giving benefit here and now, leading one step-by-step to the goal.

As many people start to practise Dhamma once again, we can begin to imagine what life in the time of the Buddha, and later in the time of Asoka, was like: a society full of peace and harmony as millions of people became established in love, compassion, and wisdom through the practice of Dhamma.

May all beings be happy. May peace and harmony prevail.

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Opportunity to offer Dhamma Service

The Significance of Dhamma Service - by S. N. Goenka

Dhamma service is a very important part of the practice of Dhamma. When you come to a course of ten days and practise Vipassana, you are purifying your mind. You are strengthening your mind, so that you can apply the practice in your daily life. If you can’t apply Dhamma in your daily life, then just coming to a course becomes another rite, ritual or religious ceremony.

Having learned Vipassana at a centre, you go out in the world where things are so unpleasant, and everything goes totally against your wishes or your dreams. You are shaken and can’t face this. It is so difficult. So one gets a very good opportunity to give Dhamma service in a ten-day course. The atmosphere in the Dhamma centre is so congenial to learn how to apply Dhamma in your daily life.

When you serve for ten days, you apply what you have learned in your ten-day course. You deal with the same things that you have to do outside: to deal with people—with the students, with the teacher, with the other Dhamma servers, with the trustees. What is your behaviour in such situations? You make mistakes, and you learn from them. Again you make a mistake, and again you rectify it. This is how you learn. This is the practical aspect of applying Dhamma in life.

Another important thing is that while you are giving service to Dhamma, Dhamma service, this is apart of dāna—dhammadāna.Sabbadānaṃ dhammadānaṃ jināti—The dāna of Dhamma excels all other dāna. You are giving the dāna of Dhamma. The teacher is teaching, this is good. Somebody has given a donation, this also is good. But then there must be people to serve at that time. So you are a part of this, you are serving. This is your donation.

The donation of your service, I would say, is much more valuable than the donation of your money. It is the intention which is most important. The Buddha said, Cetanā ahaṃ, bhikkhave, kammaṃ vadāmi—Volition, O monks, I call kamma. When you give dāna, your intention is, “With my money, so many people will benefit. I can give money to quench the thirst of someone, or give food or medicine to someone. These are very good deeds. But here I see, when I give money, so many people come out of their misery, their impurities. My money is used in a very wholesome way.” So this kind of volition in the mind goes to the credit of your kamma.

But when you are here for ten days, every moment you are giving service, and you are giving service with the volition, “May more and more people benefit.” This volition continues for ten days, so the proportion of time you spend in generating this volition is much greater than when you gave the dāna of money. I am not saying, “Don’t give dāna of money.” Otherwise how will courses run? But between the two, the donation of service, Dhamma service, is much more beneficial.

I have found something else from my own experience, and from the experience of many students also: For a number of years I was a Dhamma server assisting my teacher; I would just translate his words. On his instruction, I would go to the students and discuss their problem—such kinds of jobs. I found that this was so helpful to me. After sitting a course of ten days, and then giving service to the students for ten days, my meditation became very strong. And I have heard this as well from many students. They keep saying, “I have given service for ten days at a Vipassana course, and my meditation has become very strong, my Dhamma has become very strong.” This is natural, it happens like this.
I would say that every student should make it a point to spare some time for serving people in Dhamma. To take course after course while doing nothing for Dhamma service is not a healthy way of developing in Dhamma. Take courses, but also spare some time for serving Dhamma. This is very important.

Bhavatu sabba maṅgalaṃ—May all beings be happy! 

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Guruji old Pictures

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In 1970, India

 Foundation of Dhammagiri Pagoda

Guruji with Graham Gambie

 Guruji with his earlier students

Guruji with the Monks.

Guruji S.N Goenkaji
Here are exclusive pictures of our Pujya Guruji.
S.N Goenkaji at a conference in Myanmar

Pujya Guruji

 Guruji and Mataji in Bodhgaya

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Padma Bhushan Global Vipassana Acharya Dr. Satya Narayan Goenka's Demise

"Sabbe sañkhãrã aniccãti, yadã paññãya passati,
Atha nibbindati dukkhe, esa maggo visuddhiyã."

“All conditioned things are transitory. When one understands this with
wisdom, then he is disgusted with suffering. This is the path to purity.”

- Dhammapada 277

30th January 1924 - 29th September 2013

Padma Bhushan Global Vipassana Acharya
Shri Satya Narayan Goenka's Demise

Param Pujya Gurudev Shri Satya Narayan Goenka, Global Acharya of Vipassana Meditation, has passed away peacefully at the ripe age of 90 at his residence on Sunday, 29th September, 2013 at 10:40 PM.

Funeral will be held on Tuesday, 1st October 2013 at 10:30 AM at Electric Funeral Ground near Oshiwara Bridge, Relief Road, (Opposite Ghaswala Compound), Jogeshwari West, Mumbai, India. 

Goenkaji's Last Journey...

  
Guruji's Photos

 

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Burma Yatra 2012 Image Gallery

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22 December 2012 - Public Talk

23 December 2012 - Trip to Shwedagon Pagoda

23 December 2012 - Sangha Dana

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