Sthitaprajña
: From a Distant Dream to a Real Possibility
The
Wheel of Dhamma Rotates Meeting with the Prime Minister of Canada
Day Ninety Four (July 12) (Minneapolis, MN)
The
twin cities of St. Paul and Minneapolis have a strong group of Dhamma-workers
who have been serving on non-center courses in the area for years. They took the
opportunity of Goenkaji’s presence in their area to gather at the campground
and seek his guidance on various matters related to the practice and Dhamma
service.
They wanted to know whether they were
ready for a Vipassana center. Goenkaji encouraged them to find a suitable place
for a center or at least for a Dhamma house which they can, later on, convert
into a full-fledged center.
In
the evening Goenkaji gave a public talk at the Ted Mann Concert Hall at the
University of Minnesota. He described how trying to fulfil craving (taºh±/trishº±)
is like trying to fill a bottomless bucket with water. He explained the cause
of craving and that it can be eradicated.
Goenkaji
emphasized the actual experience of anicc± (impermanence)
at the level of sensations as the way to come out of all misery. When one
develops awareness of sensations, their characteristic of impermanence becomes
obvious. Then this experiential wisdom of anicc± (impermanence) leads to
the next logical step of understanding of suffering. That which is impermanent
cannot be the cause of lasting happiness. And that which is impermanent and
suffering cannot be regarded as “I” or “me” or “mine”.
Goenkaji
explained that anatt± (non-self) is not a philosophical statement on
presence or absence of “soul” but that it is the truth of the mind-matter
phenomenon that one refers to as “I”, “me” or “mine”. With the practice of
Vipassana one realizes how this entire phenomenon is essence-less or ephemeral.
One has no control over it. It keeps on changing all the time.
Experiential
wisdom of anatt± (non-self) is the logical conclusion of the
understanding of anicc± (impermanence). As much as one gets established
in the experiential wisdom of anicc± (impermanence), that much
closer one gets to the wisdom of anatt± (non-self).
Day Ninety Five (July 13) (Minneapolis, MN/Chicago, IL)
Today
Goenkaji left early to go to the one-day course. The Dhamma Caravan then
proceeded on to an RV park near Chicago. The park was full of people who had
come to enjoy the summer. Usually campgrounds are quiet places at night but
this one was noisy and boisterous. The management of the campground over-booked
that night, so the places that were reserved for the Caravan had been allotted
to some other people. The Caravan had to park on the grass at one end of the
park. Most of the Caravan vehicles didn’t get water or electricity hook-ups.
But with the openness of the grassy area, the Caravan was able to form a buffer
for Goenkaji and Mataji’s vehicle. There were hordes of mosquitoes swarming in
the area and to add to the discomfort of the Caravan crew, the showers and
restrooms were far away. In that uncomfortable situation, the crew took comfort
in the thought that they were staying there just for a night. Actually there
was a nice meadow with a creek running close by but it wasn’t comfortable to
stay there. Someone has commented how nature is beautiful but not always comfortable.
The
youngest meditator in the Caravan assists the cook and serves meals to Goenkaji
and Mataji. He devised a simple non-violent method to catch mosquitoes and
flies using a cup and a paper so that they were not hurt. He would then take
them out and release them. His face shone with happiness that he was able to
tackle the problem without killing.
The
discomforts brought home the somber realization as to how fortunate it is to
have Vipassana centers where comfortable accommodations and halls/cells for
meditation are available. Truly it is a greatly meritorious deed to help build
proper, secure, comfortable (but not luxurious) places for meditation so that
one can meditate with the least hindrance.
When
An±thapiº¹ika donated the Jetavana to the Sangha as a dwelling and meditation
center, the Buddha approved the donation with these words:
(A proper meditation center) protects one from cold
and heat. It keeps out wild animals, reptiles and fleas. Gives shelter during
winter and rains.
When sun and wind are fierce it affords protection. One remains at ease and
comfortable to practice concentration and Vipassana.
Gifts of Viharas (meditation centers)
are praised highly by the Buddha. Therefore a wise person knowing his own
welfare gets comfortable dwellings built for the
ardent meditators. Such a wise person provides food, water, clothes and a
resting place.
In such places, one learns
Dhamma to liberate oneself from all misery.
As
awareness about Vipassana is spreading in North America and elsewhere in the
world, there is more and more demand for courses and for centers. In North
America, most centers and non-center courses have a waiting list. Therefore
more centers are crucial to the spread of Dhamma to more and more suffering
people.
On
his evening walk, Goenkaji gave instructions on the formation of a new trust
for Vipassana in prisons of North America. As Vipassana is proving its efficacy
in American prisons and hence gaining more acceptability there is need to have
a separate organization for Vipassana activities in prisons. Donations from
other charitable organizations will be accepted by this trust as prisoners
generally are not in a position to give donations; and the government and
society in general have a responsibility towards supporting such benevolent
programs. Goenkaji has made this policy specifically for North America where
ATs and Dhamma workers have to travel by air. Creating necessary facilities and
providing food is also expensive. The courses themselves will be offered free
of charge as in all places all over the world.
Goenkaji
made it clear that in keeping with principles laid down by him, he doesn’t want
the assistant teachers and Dhamma workers involved in this activity to receive
any money other than out of pocket expenses such as travel expenses.
Day Ninety Six (July 14) (Chicago, IL)
Sthitaprajña : From a Distant Dream to a Real
Possibility
Once
again Goenkaji had to hurry in the morning to get to the venue of his first
talk in the Chicago area. The talk was at the Hindu Temple of Greater Chicago.
Initially
he had planned to speak in Hindi but a large number of expatriates from South
India had turned up (who didn’t understand Hindi) and therefore he was
requested to speak in English.
He
told the audience that he was brought up in a devout Hindu tradition wherein he
learned to recite Gita at an early age. The part of Gita that appealed the most
to him was the Gita ideal of sthitaprajña (one established in wisdom).
He often gave lectures on Gita and talked a lot about sthitaprajña—v²tar±gabhayakrodhah
etc etc.
He
recounted his frustrations at finding himself not getting any closer to the
ideal in spite of all his devotion and tearful prayers. When he took a
Vipassana course, he felt that the ideal was now within his reach. He had found
a path that had the potential to make anyone who walks on it become a sthitaprajña.
Our mental
defilements keep us miserable. We don’t realise how, when and where mental
defilements arise and multiply. The Enlightened One discovered that we start
generating defilements at the level of sensations and in reaction to these
sensations. Once one learns to observe the sensations with equanimity,
understanding their true nature of impermanence (anicc±)
then the old stock of mental impurities start to pass away.
It is important that one
learns to be aware and alert when defilements (such as anger, hatred, jealousy,
fear, greed, ego etc) arise. If one starts observing sensations immediately
then the defilement loses its strength and becomes weaker and weaker and passes
away.
If a
poisonous snake coming out of a hole is caught before it emerges completely, it
is not dangerous. But if it is allowed to come out, then it becomes dangerous
and is difficult to contain; similarly if one becomes aware of sensations the
moment a mental defilement arises in the mind then it cannot overpower one. But
if one lacks awareness of sensations then it becomes stronger and stronger, and
one is overpowered.
It was
after two in the afternoon when Goenkaji finished his lunch. The caravan had to
travel to another campground closer to Chicago and then to the Field Museum,
the venue of the public talk that evening. No sooner had he reached the
campground than he had to leave for the evening talk.
Goenkaji spoke
at the James Simpson Theatre, Field Museum in the evening.
Goenkaji
emphasized that Vipassana is not a devotional or emotional game. It is not
merely an exercise to quench the thirst of intellectual curiosity. It is a
serious undertaking to face our mental impurities and eradicate all misery. It
takes hard work. It takes continuous work. A ten-day residential Vipassana
course is designed to offer a congenial atmosphere for this crucial task.
He
explained what is taught in a ten-day course of Vipassana. The first part of
meditation is awareness of natural breath. The Enlightened One gave us a
wonderful object of concentration. Breath is also a tool with which to explore
the truth about oneself. One observes the natural respiration without adding
any word or visualization to it. Just as when one doesn’t interfere with the
flow of a river while sitting on the bank of the river, one doesn’t interfere
with the natural flow of respiration.
It seems
such an easy task; yet one finds out when one joins a ten-day course that it is
so difficult, so difficult. One hardly observes a few breaths and the mind
wanders away. One thinks, “This is such an easy task and yet I am not able to
do it”. One feels frustrated. Then the guide tells you just to accept that the
mind has wandered away and to bring it back to the breath. One has to work
patiently and persistently.
Two
important aspects of the practice are to remain with the reality of the present
moment and to maintain continuity of practice.
One keeps
one’s awareness on a narrow area below the nostrils above the upper lip so that
the mind becomes sharper and sharper, subtler and subtler. When the mind
becomes sharp and subtle it is able to feel subtle sensations. A gross mind
usually feels only the gross painful sensations such as pressure, pain,
tension, burning etc. It is only with the continued efforts that one develops
the faculty to feel subtle sensations. When one is ignorant, one keeps on
reacting to these sensations with craving when they are pleasant and with aversion
when they are unpleasant. In a Vipassana course one is trained not only to feel
the sensations but to maintain one’s equanimity, understanding their
impermanent nature.
Whenever
Goenkaji talks the audience listens with rapt attention and the talk is usually
quite serious as Goenkaji explains the scientific nature of Vipassana and the
nature of Vipassana course. However, the question and answer session always
brings out the humorous side of Goenkaji. He makes the audience laugh with his
wise, witty and mostly brief answers that clarify doubts from audience.
One
question that brought peels of laughter from audience was “Your ten-day
Vipassana course sounds very serious to me. Can you suggest something that is
shorter, lighter and easier?” Goenkaji replied, “O, you have started
bargaining! I come from a business community and I did the same with my
teacher.” Then he went on to explain how when he met his teacher, Sayagyi U Ba Khin,
before his first course, he requested Sayagyi to teach him and then allow him
to practice at home. When Sayagyi explained that it was necessary to stay in a
residential facility for ten days, Goenkaji said that he would stay for a day
at the center and then would practice at home. Sayagyi explained how the same
technique used to be taught in a six-week course traditionally but was
shortened to a ten-day course. If one tries to teach it in shorter time, then
one doesn’t even get an outline of the technique.
Vipassana
is a middle path. One neither tortures oneself in the false hope that it will
somehow purify the mind, nor does one indulge heedlessly in sensual pleasures
thereby becoming a miserable slave of mental defilements. One avoids both
extremes. It is a serious practice but it doesn’t take away the joy of life. In
fact, after learning this art of living, one finds that one is fulfilling one’s
worldly responsibilities with much greater joy than before.
Goenkaji
cautioned the audience that the discourses give only an intellectual
understanding of Dhamma, which is good for inspiring one to practise. It is an
essential first step but one cannot get real benefit without experiential
wisdom that comes from actual practice.
Day Ninety Seven (July 15) (Chicago, IL)
For the
first time since the beginning of the tour, the crew was separated for a day.
Goenkaji went to the Arya Samaj site where a one-day course was organized.
Mataji was
taken to meet the late Dr. Om Prakash’s daughter. Dr. Om Prakash was a close
friend of Goenkaji and was a Vipassana teacher. He was the doctor who had
warned Goenkaji that he would become an addict of morphine if he continued to
take it regularly for his migraines and had urged Goenkaji to find an
alternative treatment or medicine abroad. When he saw how calm and peaceful
Goenkaji’s mother was in spite of the pain of terminal cancer, how she
continued to meditate till the last moment of her life and how she passed away
so peacefully in a fully aware and alert state of mind, he was deeply
impressed. He decided to learn Vipassana. Immediately after that he took a
Vipassana course with Sayagyi U Ba Khin and became an ariya (a noble
person; a person who has experienced nibb±na).
Three
teachers from the crew went with a local meditator to look for a suitable site
for a prospective center.
Day Ninety Eight (July 16) (Chicago, IL)
This
morning was a bit of respite for Goenkaji and the crew. Some crewmembers even took advantage of a
nearby lake to swim in the morning. Goenkaji met with the families that were
playing host to the Dhamma Caravan—cooking food for them and looking after
their other needs.
Goenkaji
visited a Burmese monastery in Chicago in the evening. His usually happy face
was beaming with even more joy at being with people from his motherland. The
expatriates from Myanmar were so happy and proud to see Sayagyi Goenka take
this invaluable jewel from Myanmar round the world increasing the prestige of
Myanmar in the eyes of people everywhere.
The Vihara
hall was jammed with people and they spilled outdoors where a few speakers were
set up. In his informal talk, Goenkaji explained how the Buddha taught nothing
but s²la, sam±dhi and paññ±.
The Buddha
defines his teaching as:
Sabba p±passa akaraºa½
kusalassa upasampad±
sacittapariyodapana½
eta½ buddhanas±sana½
Abstain from all sinful, unwholesome
actions,
perform only pious wholesome ones,
purify the mind;
this is the teaching of Enlightened Ones.
Goenkaji
explained how the Buddha talked about pariyodapana½ that is to purify
the totality of the mind. This is very important. It is easy to bring
calm to the surface of the mind. But time and again the sleeping volcano of
impurities (anusaya kilesa) arises and one reacts in the same old
deleterious manner, continuing the cycle of misery. As long as one has anusaya
kilesa one has not addressed the root of the problem. It is only when one
works at the level of sensations that one starts eradicating one’s anusayas.
The Buddha
said, “Sukh±ya, bhikkhave, vedan±ya r±g±nusayo pah±tabbo, dukkh±ya vedan±ya
paµigh±nusayo pah±tabbo, adukkhamasukh±ya vedan±ya avijj±nusayo pah±tabbo.” –Eradicate
the latent tendency of craving using pleasant sensations (by equanimous
observation of the pleasant sensations and understanding their changing
nature), eradicate the latent tendency of aversion using unpleasant sensations
and eradicate the latent tendency of ignorance using neutral sensations.
At the end
of the talk, someone asked a question about Buddhist philosophy. Before
replying to the question, Goenkaji said that (though it is used for
conventional purposes) the term “Buddhist philosophy” is actually a
contradiction in terms. Buddha was above all philosophies, above all theories
and speculations because he understood and experienced the truth in its
totality. What he taught was not based merely on speculative reasoning. One
proposes theories (unsubstantiated hypotheses) when one doesn’t know the truth.
The Buddha discovered the truth and therefore what he taught was neither a
theory nor a philosophy. It is the Law—it operates independent of even the
Buddha.
Goenkaji
then expressed his gratitude to his motherland for the invaluable jewel of
Dhamma.
Day Ninety Nine (July 17) (Chicago, IL / Madison, Wisconsin
/ Chicago, IL)
Goenkaji started
his day early, as he planned to visit a property that was offered as a donation
to start a Vipassana center. In his life, Goenkaji has looked at hundreds of
properties for prospective centers. That experience as well as his intuitive
wisdom of what is suitable for a center was available to the local trust to see
if the proposed property could work as a center. It was about a two and a half
hour drive to the property.
Goenkaji says,
“The establishment of centers marks a new stage in the spread of Vipassana.
It is important to understand their significance.
“Centers for Vipassana meditation are
not clubs designed for the enjoyment of their members. They are not temples in
which to perform religious ceremonies. They are not places for socializing or entertainment.
They are not communes where members of a sect can live in isolation from the
outside world, according to their own particular rules.
“Instead, centers
are schools, which teach one subject: Dhamma, the art of living. All who come
to these centers, whether to meditate or to serve, come to receive this
teaching. They must therefore be receptive in their attitude, trying not to
impose their ideas, but rather, to understand and to apply the Dhamma that is
offered.”
After
spending some time at the property Goenkaji ate his lunch and then left for
Madison, Wisconsin.
That
evening the title of his talk at the Fluno Center at the University of
Wisconsin was “Benefits of Vipassana for Leaders and Society.” Goenkaji spoke
to a select audience that included professors, scientists, doctors,
accountants, businesspeople and nuns.
Goenkaji
said that leaders should lead their own mind on the right path before trying to
lead others. Whether one is a leader or follower, everyone needs Vipassana. But
if leaders learn and practice it then others follow automatically.
He
explained that the Buddha was a scientist—a super-scientist of spirituality.
The Buddha
explored the field of mind and matter, and experienced the truth that
everything arises and passes away throughout the field of mind and matter—that
even the subtlest particle is mere oscillation.
Oscillation is going on even in inanimate objects where no mind is
involved: sabbo loko pakampito, the entire universe is vibration. He discovered this truth by exploring the
mind-matter phenomenon within, without the aid of any instrument. Every
practitioner of Vipassana can experience the truth of anicca within.
Awareness of sensations with this understanding starts the process of
eradication of saªkh±ras. The mind starts becoming more and more
peaceful. A peaceful and sharp mind grasps situations quickly and clearly. It
is able to go to the depth of the problem immediately and find the proper
solution.
When someone
generates negativity such as anger, hatred, ill-will, passion, fear, ego etc.
one becomes tense and miserable. This applies to everyone.
When
someone generates anger, one cannot label it as a Christian anger, or a Jewish
anger, or a Hindu anger, or a Buddhist anger, or a
male anger, or a female anger, or an American anger or a Russian anger. And the
misery that one experiences because of this negativity cannot be labeled as a
Hindu misery or a Muslim misery, or Christian misery, or a Jewish misery etc.
Misery is universal. The malady is universal. The remedy has to be universal.
The Buddha gave us the breath as an object of concentration, which is
universal. One cannot label breath as Hindu breath, or Muslim breath, or
Christian breath, or Jewish breath etc.
And when
one purifies one’s mind then the peace and harmony one experiences cannot be
labeled as Hindu peace, or Muslim peace or Christian peace or Jewish peace etc.
Happiness is also universal.
Whenever
any defilement arises in the mind it comes with a flow of bio-chemicals that
defiles the whole being. This intoxicating flow is called ±sava.
The oozing
from an ulcer or an infected wound is called an ±sava.
Also, at the time of the Buddha and even today, in Indian languages alcoholic
drinks are sometimes referred to as ±shrava (±sava). A meditator
realizes that every defilement such as anger, fear,
greed etc. creates a flow like the pus flowing from an infected wound, and it
has an intoxicating effect that prevents one from seeing reality as it is. An arahat
has no mental defilements and hence no more defiling impulses (no ±savas)—he
is referred to as an±savo.
Earlier in
the report of this tour it was mentioned how throughout the tour some very old
students of Goenkaji had an opportunity to meet him after several years. Today
again some very old students who had taken courses with him 25-30 years ago
came to see him. Later on he met with the Chicago trust again to discuss issues
related to establishing a center in that area. He emphasized need to put aside
one’s views when one gives Dhamma service.
He ate
dinner and the Caravan started its journey towards Chicago again. It reached
the campsite at 3am.
Day Hundred (July 18) (Chicago, IL / Brighton, Michigan)
When
Goenkaji reached this site in Michigan he found a crowd of meditators waiting
for him. They were mostly young people. It was heartening to see so much
enthusiasm for Dhamma among the younger generation. Although Goenkaji had been
on the road for many hours, he decided to meet the students waiting for him
immediately. They all gathered in a hall where he answered their questions.
Only after
just one non-center course there, they were already enthusiastic to get a
center. They wanted Goenkaji’s guidance.
One student
asked whether one could get attached to Vipassana because one wants to practice
regularly and one repeatedly takes a Vipassana course every year. Isn’t it
addiction? Goenkaji explained how visiting a hospital when sick or taking
medicine cannot be called undue attachment or clinging. It is necessary when
one has a physical disease. Similarly everyone has mental suffering because of
mental defilements and Vipassana is needed because it keeps the mind healthy.
Just as one cannot say that one is getting attached to eating food daily or to
taking a bath daily, one cannot say the same about practicing Vipassana daily
or taking a ten-day course. One is said to be “addicted” to something when one
is forming a habit that is deleterious to one’s physical and mental health. If
one has to call Vipassana a habit, then it is a healthy habit.
Day Hundred and One (July 19) (Brighton, Michigan /
Toronto, Canada)
Local
meditators in Michigan had organized a one-day course though they were told
earlier that Goenkaji might not be able to teach any session on the course. To
their pleasant surprise, Goenkaji decided to give Anapana to the students on
the one-day course before leaving for Toronto.
In the
afternoon the Dhamma Caravan crossed into Canada for the second time during the
Meditation Now tour of North America.
On the way
to Toronto, Goenkaji and Mataji visited a site that local meditators were
considering for a center. They looked at the whole site carefully.
They
reached the quiet and secluded Glen Rouge campground outside of Toronto just
before midnight. The campground had a river running on one side and was
surrounded by protected forests. In the coming days, the caravan crew would see
many joyful black squirrels and fearless big raccoons on the campgrounds. There
was a beautiful trail in the nearby woods to walk or jog on. Though swimming in
the river was a tempting proposition it was unlikely that anyone would do so;
more because the schedule was too busy to have any time for it than because
there were notices asking campground residents to avoid swimming in the river.
But the
only thoughts the tired crew had on arrival were of getting into bed
immediately after hooking up the motor homes and pitching tents.
Day Hundred and Two (July 20) (Toronto, Ontario, Canada)
It was a
hot and humid day. The crew (most of whom had visited Mumbai several times) was
reminded of summer in Mumbai. One local meditator remarked that he had
specially ordered the weather to make the Indian guests feel at home.
There was
festive mood in the morning at the Cardinal Carter Academy where a Sangha D±na
was organized. It was Goenkaji’s wish to give Sangha D±na wherever possible
during the tour. More than fifty monks and nuns graced the occasion to give an
opportunity to the lay people to earn merits.
After the
Sangha D±na, Goenkaji addressed the gathering of lay people in the auditorium.
The Venerable Sangha was also present on the stage. Ven. Vimala gave a short
speech in which he said that Goenkaji was a rare master in the 2600-year
history of the spread of the Buddha’s teaching. While there have been many
great masters after the Buddha who continued to spread the Buddha’s wisdom,
most of them were monks. Ven. Vimala further praised Goenkaji saying that he
was a great master who had crossed the boundaries of race, religion and
nationality to touch the heart of hundreds of thousands of people with his
gentle and compassionate wisdom. He expressed a wish to hear more about
Goenkaji’s efforts in bringing the Buddha’s teaching back to India.
In his
speech Goenkaji told the audience how he was full of doubt about the Buddha’s
teaching before he joined his first Vipassana retreat. Sayagyi U Ba Khin, his
teacher, explained that the Buddha taught nothing but s²la, sam±dhi and
paññ±. In the course, Goenkaji found that it is such a rational,
scientific and universal teaching that it gives result here-and-now. He found
nothing to object to in the practical aspect of the Buddha’s teaching. Still,
due to strong mental conditioning against it, Goenkaji wanted to find out
whether there was any flaw in its theory.
Bhadant
Anand Kausalyayan was an erudite scholar monk from India who stayed in
Goenkaji’s house whenever he visited Myanmar (Burma). He once gave a copy of Dhammapada’s
translation to Goenkaji. Such was Goenkaji’s prejudice against the teaching of
the Buddha that for three years it lay on Goenkaji’s table but he didn’t open
it even once. Now he started reading it and was so thrilled by its content. As
he studied more and more texts from Tipitaka (translations in the beginning and
later on in the original Pali) Goenkaji discovered how flawless even the
theoretical aspect of the Buddha’s teaching is. All his doubts went away.
For
centuries there has been enormous ignorance and tragic misunderstanding in
India about her greatest son, the Buddha. As the Buddha’s teaching returns to
India, Goenkaji is trying to dispel some of the misunderstandings that have
been unfortunate for India.
One of the
reasons why India lost the Dhamma was because Buddha was portrayed in
literature as an incarnation of Lord Vishnu, thus affecting the very
fundamental aspect of Dhamma—the very liberation of the Buddha; his declaration
that this was his last life “aya½ antim± j±ti, natthid±ni punabbhavoti”.
Moreover, the Buddha was erroneously stated to be an incarnation of m±y±-moha
(lit. deception-delusion), the bad qualities of Lord Vishnu.
Another
reason was that Buddha Dhamma was alleged to be a branch of Hinduism, thus
relegating it to a secondary position.
Unfortunate
fallout of the loss of the Buddha’s teaching from India has been the rampant
casteism that has undermined not only the unity of the country but also the
very dignity and self-respect of individuals from so-called lower castes.
Fortunately,
Goenkaji has been able to convince the Hindu leadership about these errors.
Many Hindu leaders now acknowledge these beliefs as false and are magnanimously
accepting the historical truths about the Buddha. Now four Shankaracharyas and
many other top Hindu religious leaders have been persuaded to agree to this.
Goenkaji doesn’t believe in quarreling. He follows the Buddha’s advise—
Viv±da½ bhayato disv±, aviv±dañca
khemato;
samagg± sakhil± hotha, es± buddh±nus±san²
Seeing
danger in arguments and quarrels, Goenkaji persuades others with gentleness and
without quarreling. Citing his own example, he said that no amount of
discussion or argument would have convinced him about the benevolent nature of
the Buddha’s teaching. It was the actual practice that convinced him. It is the
actual practice that gives benefits.
Lastly he
expressed his deep respect and great gratitude towards Sangha who preserved Paµipatti
(practice) and Pariyatti (theory) through the millennia, “Otherwise
I would have never received these invaluable jewels.”
After the
Sangha D±na, Goenkaji gave personal interviews. When Goenkaji left the venue he
was tired but very happy that he and so many others had the opportunity to see
such a large congregation of Sangha and to give Sangha D±na.
In the
evening he was interviewed by Ms. Tynette Devaux for Buddha Dharma magazine. He
told her that even the word “Vipassana” was lost in India and that when he
heard the word from Sayagyi during their first meeting, he went back and
checked his Hindi and Sanskrit dictionaries for Vipassana or Vipashyan± (the
Sanskrit/Hindi word for Vipassana). He couldn’t find the word in either
dictionary.
Ms Devaux
wanted to know in what sense Vipassana is called scientific. The definition of
science is the objective observation of data and its application. Vipassana is
objective observation of data pertaining to the mind-matter phenomenon at the
experiential level. One important criterion of a scientific experiment is that
it is reproducible. Vipassana has given consistent results over the millennia
to whoever has practiced it—results that are concrete, tangible, here-and-now.
Goenkaji
explained that one is asked to observe five precepts during the course because
one cannot undertake the task of self-exploration when there are giant waves at
the mental level. When one breaks any of the five precepts one creates huge
disturbances in the mind and therefore cannot practice Vipassana properly.
Goenkaji sometimes gives the example of giant waves in the sea during monsoon
that stop the work of exploration of oil near Mumbai. And as one learns to
observe the reality within one understands that one cannot break any of the
precepts without generating misery for oneself.
Talking
about anicca, Goenkaji said that it is not a philosophy but a reality of
existence.
To a
question about what is karma (kamma), Goenkaji said that every reaction
is karma. The seed is present reaction, it makes you miserable here and now;
and the fruit it brings will also make you miserable. There is so much talk
about karma but so little understanding. There is so much discussion as to how
the present situation is the result of past karma but so little effort to stop
the habit of creating new karma in the present moment. Vipassana focuses on not
generating new karma (saªkh±ra or kamma). The law of nature is
such that when one stops generating new karma, the old one starts coming to the
surface and starts getting eradicated.
She wanted
to know why Goenkaji doesn’t use the word “Buddhism” to describe his teaching.
Goenkaji said that though it is used popularly to denote the teaching of the
Buddha, he doesn’t want to use it because it has a sectarian connotation and he
is convinced that the Buddha never taught any ‘ism’. VRI has put more than
15000 pages of the Tipiµaka (the Buddha’s words) and 35000 pages of the
commentarial literature on a CD with proper search facility. Throughout this
vast literature the word Buddhist or Buddhism (Boddha or Bauddha) is not used
at all. Even the other traditions didn’t refer to the Buddha’s teaching as
Buddhism or Buddhist for about 500 years after the Buddha. Goenkaji speaks out
of his own conviction borne of his experience of the practical teaching of the
Buddha and the study of the Buddha’s words that the Buddha’s teaching is
universal and non-sectarian. The Buddha was not interested in sects, nor was he
teaching any philosophy.
She also
asked Goenkaji about importance of and need for monastic training in Dhamma.
Goenkaji said that it is a precious opportunity to utilize the invaluable
Dhamma and the invaluable human life. He added that the decision to become a
monk should not be impulsive but should come from proper understanding and
serious commitment. Proper training of monks in Vinaya by senior monks ensures
that the Sangha maintains its discipline and purity.
Day Hundred and Three (July 21) (
On his
North American tour, so many meditators had the opportunity to meditate in the
presence of Goenkaji. His travel had taken the Ganges of Dhamma to their
doorstep and everywhere they took full advantage of it. Meditators in Toronto
had organized a one-day course. Goenkaji gave Vipassana and answered questions
from the students on the course.
In the
evening he gave a public talk at the same venue, which had hosted the Sangha
Dana. So many people showed up that more than two hundred people (mostly
meditators) had to go to two other halls where simulcast arrangements of had
been made.
Goenkaji
expressed joy at being in a city that has been recognized by the United Nations
for its multiethnic and multicultural nature.
In his
talk, Goenkaji emphasized that one has to take responsibility for one’s own
happiness. One becomes miserable because one generates defilements in the mind.
He said, “No outside power has defiled your mind. You are responsible for your
defilements. And by eradicating them you can create a happy future for
yourself. You make your future!”
Goenkaji
exhorted the audience to give the technique a trial for ten days. At the end of
the ten-days one is free to accept or reject the technique.
Goenkaji
explained that purity of mind is accepted and preached by all religions. The
qualities of a pure mind are summarized beautifully in a Hindi verse composed
by Goenkaji.
Let there be compassion on seeing the miserable,
sympathetic joy on seeing the happy;
let one be equanimous in adversity,
and in all situations let one have selfless love for all.
Many expatriate
Indians had come to the talk and some of them had kindly given up their places
in the main hall for others. Therefore Goenkaji met with them at the end of the
talk and answered their questions in Hindi. He told them that for centuries
false information had been spread against the Buddha’s teaching and that India
had suffered because it lost the Buddha’s teaching. He refuted, one by one, the
various misconceptions about the Buddha such as the erroneous idea that the
Buddha’s teaching is pessimistic, that it made India a weak country, that it
was merely a branch of Hinduism, that the Buddha was an incarnation of Lord
Vishnu.
Goenkaji met
with the Sri Lankan Consular General who expressed appreciation for Goenkaji’s
work and promised to take a ten-day course.
Day Hundred and Four (July 22) (Toronto, Ontario, Canada)
This morning
was reserved for media interviews. First he was interviewed for the national
public television (PBS) for a documentary. Goenkaji stressed that tolerance is
the essence of every religion. Merely visiting temples, churches, mosques or
synagogues and thinking that one is a religious person is deluding oneself.
Merely performing rites and rituals doesn’t make one a religious person.
Tolerance, love and compassion make one truly holy and religious.
Vipassana is a
way to make one truly holy. It is self-correction through self-examination and
self-introspection.
Goenkaji was
asked about ageing. He said that old age is misery but that old age in itself doesn’t
make one unhappy. If there is wisdom coupled with the wealth of life experience
then old age becomes a golden period where one can look at things with serenity
and understanding. Such old age is a source of joy for others too.
Goenkaji said,
“I am ageing happily. There is decaying every moment, birth and death every
moment. But I remember how miserable I was when I was thirty. Now almost fifty
years later I find myself a lot happier and healthier. Old age suits me well. I
have more wisdom and I have so much happiness. I travel around the world to
distribute happiness. I am meeting old students who are serious practitioners
of Vipassana and I also meet people who have never heard the word Vipassana.”
He added, “The
more happiness I distribute, the happier I get!”
Material
possessions are ephemeral. Hence happiness borne of material pleasures is
fragile. On the other hand no one can rob the happiness that comes from wisdom.
When asked
about the realities of the outside world as opposed to the emphasis on the
reality within in Vipassana, Goenkaji said that it is important to be aware of
the outside reality for the worldly life. But this is only half of the truth.
The other more important reality is the reality inside. Therefore if one is
aware of the truth outside and the truth inside then one is aware of the
totality of truth.
The interviewer
asked Goenkaji about death and dying. Goenkaji replied that one can learn the
art of dying only when one has learned the art of living. One is dying every
moment and one is born every moment. The flow of mind and matter continues from
moment to moment. When one learns this then one is ready for the continued flow
even after the conventional death. One worries about the future and becomes
fearful. The best way to be ready for the future is to be ready for the
present.
He was asked
what the real strength in life is. He replied that there is no strength in life
like strength of a pure mind. Nothing can shake one when one has that strength.
A person is truly powerful when he or she is not disturbed by things around him
or her.
The interviewer
asked Goenkaji to give his definition of success. Goenkaji said that before
Vipassana he thought that success was being one inch taller than others “but
after Vipassana I discovered that true success is being happy. I consider
myself successful when I see how much I have come out of misery; and also when
I serve and see so much change in others.” He said that there was also a big
difference in the way he gave donations. Before Vipassana, it was with the
intention of getting name and fame. After Vipassana, he started giving
donations out of compassion; in order to help others. He also understood that a
donation given out of selfless love and compassion is more effective.
After the PBS
television interview, a journalist and a photographer from the Toronto Star,
the biggest newspaper in Canada, came to the campground to interview Goenkaji.
The license plate of vehicles in the
In the evening
Goenkaji met with the Toronto trust and others who came to the campground from
surrounding areas.
Day Hundred and Five (July 23) (Toronto/Ottawa, Ontario,
Canada)
It had been
raining since the arrival of the Dhamma Caravan, and the weather had become
cool. The Dhamma Caravan had an isolated area at one end of the campground,
which was surrounded by woods with a river flowing on one side. All were
pleased by the privacy and atmosphere there.
The Caravan
left in the morning for Ottawa, the capital of Canada. It was evening by the
time they reached the campground in Ottawa. It was again a beautiful secluded
area in the middle of gentle, benign woods. An entire area of the campground
was reserved for the Caravan. Hence the atmosphere was quiet and peaceful. As
in Toronto, the local meditators had put up a big tent for meditation and
meetings on the campground. A canopy was put up as well, to make a makeshift
dining room.
There were many
meditators waiting for the Caravan. Goenkaji decided to meet them immediately
on arrival. After spending some time with them, he took a walk with the local
teacher. Then he had a meeting with Ron Graham, a very old meditator, about the
next day’s meeting with the Prime Minister of Canada.
Day Hundred and Six (July 24) (Ottawa, Canada)
The
Wheel of Dhamma Rotates
Meeting with the Prime Minister of Canada
This was an
auspicious full moon day. On this day about 2600 years ago the Buddha pointed
out the path out of misery and the door to liberation was thrown open. The
Middle Path (majjhim± paµipad±) was proclaimed by the Teacher of teachers.
This
teaching is making a comeback again after a gap of many dark centuries. Today also turned out to be an eventful day.
In the
morning Goenkaji met with Mr. Jean Cretien, the Prime Minister of Canada, for
half an hour. The Prime Minister had recently hosted a G-8 Summit near Calgury
and was very busy with the multifarious responsibilities as the head of a
nation and one of the most prominent and influential heads of the states around
the world.
Mr. Cretien
had kindly decided not to take any phone calls during the interview nor did any
assistant or secretary disturb them during the meeting. In the quiet
atmosphere, they were able to talk on a wide range of topics.
The Prime
Minister expressed pride in the liberal, tolerant, multicultural and
multiracial atmosphere of Canada. For a long time Canada has accepted
immigrants from all over the world with open arms. It is similar to Vipassana
in that both involve a multiracial, multiethnic and multi-religious population.
Goenkaji told him about the practical, pragmatic and non-sectarian nature of
Vipassana as also the experience of Vipassana in the State Governments of
India; the potential of Vipassana in bringing about peace and harmony in
today’s society. The Prime Minister expressed his concern over the First
Nations (native citizens of Canada). Goenkaji gave the example of the Maoris in
New Zealand. Some of the Maoris have started taking part in Vipassana courses
and it has helped them to come out of alcohol dependence which is a significant
problem facing the native communities around the world. The specialty of
Vipassana is that it helps them without disrupting their native culture. Often
Goenkaji has given the simile of sugar and milk while explaining how Vipassana
sweetens the culture where it goes without disrupting it.
They also
discussed the Vipassana program in prisons. Goenkaji told the story of Tihar experience.
He narrated the story of how it all began when he conducted a course in Mahatma
Gandhi’s ashram and Vinoba Bhave, a close disciple of Gandhiji, challenged him
about the efficacy of Vipassana.
The meeting
between these two elders, Goenkaji and Mr. Cretien, was described by a mutual
friend as a meeting between a master of political art and a master of the art
of living a happy life. It clearly showed that the voice of Vipassana is now
heard at the highest echelons. Goenkaji, who has been practicing Vipassana for
more than forty years, told Mr. Jean Cretien, who has been an MP for about
forty years, about Ashoka who promoted the Dhamma with the practice of
meditation (Vipassana) in his vast empire that spread from present day
Afghanistan to present day Bangladesh. Many different sects lived so peacefully
in his empire, just as the multicultural population does in today’s Canada.
After
returning from the meeting with the Prime Minister, Goenkaji was interviewed
for the local news TV channel.
Later on he
met two serious old students who had flown in from Israel to meet him and to
seek his blessing for their marriage.
An
expatriate Indian couple came to pay respect to their teacher on the occasion
of Guru Purnima, literally, the full moon day of the teacher, so named because
the Buddha gave his first discourse—the Dhammacakkappavattana sutta (Discourse
on the Turning of Wheel of Dhamma) on this very day in Sarnath.
In the
evening, Goenkaji gave a public talk at Carleton University. Again, as the hall
started getting full, many Vipassana meditators gave up their seats for people
who had not heard Goenkaji before. Fortunately, a simulcast was arranged in
another hall where they could listen to their teacher on the Full Moon Day of
the teacher’s teacher.
Goenkaji
explained that the Buddha taught what misery is, what the cause of misery is,
what the cessation of misery is and what way is leading to the cessation of
misery.
The
Ambassador of Myanmar and the High Commissioner of Sri Lanka came to listen to
Goenkaji. After the talk they met him and expressed their appreciation for the
historic work Goenkaji was doing by taking the treasure of the Theravadin countries
to the world.
Day Hundred and Seven (July 25) (Ottawa / Dhamma Suttama,
Quebec, Canada)
This
morning, Goenkaji met with a bhikkhu who had travelled from Toronto to
meet with him. This delayed the departure of the Caravan from Ottawa. The
Caravan then entered Quebec, the French-speaking province of Canada. So far
throughout its very long journey the Dhamma Caravan rarely became stuck in
traffic jams but crossing through Montreal proved to be different. The Caravan
was advised to take an alternate route to Dhamma Suttama and it was a real
treat for the crew. The beautiful countryside of Quebec on the way to Dhamma
Suttama and the pleasant cool of the evening washed away the weariness of the
travellers.
There was
still daylight when the Caravan reached Dhamma Suttama in the hilly countryside
where one could hear the cows mooing across the street from the center. The
local meditators had cleared a small area in the woods on the center property
to make a place for the Caravan. This clearing will be used as a parking lot in
the future.
Day Hundred and Eight (July 26) (Dhamma Suttama/ Montreal/
Dhamma Suttama—Quebec Province, Canada)
When
Goenkaji came to the West for the first time on his Dhamma D³ta mission, his
first stop in the Americas was Montreal. Therefore Montreal has the honour of
being the first place to host a ten-day Vipassana course in the Americas.
To reach
Montreal, Goenkaji had to undertake the almost two-hour journey from Dhamma
Suttama where he had given Vipassana to the one-day course in the morning. The
peace-loving citizens of Canada continued to throng to his public talks in
large numbers. Montreal was no exception. Many Vipassana meditators gave up
their places in the hall at the University of Quebec so as to give
non-meditators an opportunity to listen to Goenkaji’s discourse. A bus-load of
meditators coming from Dhamma Suttama couldn’t reach the talk in time due to a
traffic jam and were disappointed, but when they learned that their places were
used by non-meditators they became happy. They would have the opportunity to
seek guidance from Goenkaji about their practice when they saw him back at the
centre.
Most of the
people of
Goenkaji
explained what a participant in a ten-day course practices. He explained that
most of the time a student is expected to meditate in
a sitting posture with the back and neck straight so that the mind remains
alert and attentive.
As he often
does in his public talks, Goenkaji describes how a meditator discovers to his
surprise that he or she lacks enough concentration for the seemingly easy task
of watching the breath. One observes hardly a few breaths and the mind wanders
away. Such a fickle mind, such a wandering attention! Goenkaji has been
wandering as far as possible but his focus throughout these extensive travels
has always been the spread of pure Dhamma for the benefit of many, for the
welfare of many. Just as the Enlightened One exorted the first bhikkhus who
learned Dhamma from him to wander far and wide to spread the Dhamma,
Once the
mind is concentrated it is able to feel different sensations in the body. Awareness
of sensations and equanimity towards them are two important basic aspects of
Vipassana. Understanding the impermanent nature of sensations helps one to
maintain equanimity and as one maintains equanimity the impermanent nature
becomes more and more apparent to a meditator.
Goenkaji
was asked why he is touring North America. He replied that Vipassana has given
him so much peace and happiness that he wants to share this peace with as many
people as possible. This is the quality of Dhamma: Ehi Passiko.
He was
asked whether there were any female teachers in Dhamma, Goenkaji said that it
makes no difference whether someone is a man or a woman. Dhamma is for all.
There are many female teachers in Vipassana and pointing towards Mataji he said
that one was sitting next to him.
We see so
many examples in the Tipiµaka (the words of the Buddha) where both lay-females
and bhikkhunis not only had high attainments in Dhamma but also taught
Dhamma—that too not only to laywomen but also to men. One such shining example
was Dhammadinn± bhikkhuºi who was approached by her former husband, Vis±kha
(not to be confused with Vis±kh± the foremost laywoman disciple of the Buddha),
and asked questions about Dhamma. The bhikkhuºi answered all those highly
technical and profound questions and finally when Vis±kha asked her about still
higher truths, the bhikkhuºi told him
that even if she answered his question, he would not understand it because he
had not experienced higher stages of nibb±na. Later he goes to Buddha
and narrates the incident. Buddha praises the bhikkhuºi as having great wisdom
and adds that she had answered the questions exactly
as he, Buddha, would have answered.
Goenkaji says
in his talks that it is important that one becomes a good human being. He asks,
“If one is not a good human being, how can one be a good Christian or a good
Muslim or a good Hindu or a good Jew? Vipassana teaches one to be a good human
being and thereby one becomes a good Christian, a good Muslim, a good Hindu or
a good Jew.”
Answering a
question, Goenkaji said that Vipassana has spread for mostly through word of
mouth. When someone benefits from the technique then he or she naturally wishes
that others also learn it.
To another
question asking whether one can attain supernatural powers and perform miracles
with the practice of Vipassana, Goenkaji replied that the biggest miracle is
liberation from misery. The Buddha used to say that there are mundane or
ordinary abhiññ±s and there is a supra-mundane abhiññ±. Ordinary
miracles are levitation, walking on water, divine eye, divine ear, reading
another person’s mind etc. But he said that these are useless and cannot make
one happy. The only true supra-mundane miracle is when one eradicates
defilements and liberates oneself.
The same
person also asked Goenkaji whether one is able to communicate with guardian
angels if one learns Vipassana. The reply was, “Learn to communicate with yourself first, for that is more important!”
Day Hundred and Nine (July 27) (Dhamma Suttama, Quebec,
Canada)
The Caravan
crew had hoped that Goenkaji would get some time here for his writing work and
correspondence and perhaps rest a bit. But again the morning turned out to be
very busy. There were many people who wanted to see him. The interviews that
started in the morning continued after lunch and just when Goenkaji finished
his last interview he received an overseas phone call. This meant that he did
not rest until 4 p.m.
Goenkaji
sets an example of always being available in the service of Dhamma. Today was
no exception. This was an old students’ day at Dhamma Suttama. Therefore in the
evening Goenkaji decided to go meditate with the old students. He then gave
them a brief talk on Dhamma service.
In his talk
he told them that he meditated under the guidance of Sayagyi U Ba Khin for
fourteen years before he was appointed teacher by Sayagyi and authorised to
teach. He would often go to the center and serve in whatever capacity he could.
When the time came for him to start carrying out the wishes of his respected
teacher, he humbly expressed some doubts about his ability. Sayagyi told him
that he had given so much service in various areas including acting as
Sayagyi’s interpreter for the Hindi speaking meditators. Sayagyi assured him
that along with other things, all his service had earned him many p±ramis and
that it would give him immense strength. And this is what Goenkaji discovered
when he started teaching.
Goenkaji
explained that the service one gives at Vipassana courses or centers actually
helps one’s progress on the path.The volition to give Dhamma service is a
natural outcome of one’s progress in Dhamma. Without Dhamma service, one’s
practice remains weak.
Dhamma
service affords one an opportunity to practice, in a conducive
atmosphere, what one has learned while sitting a Vipassana course. One learns
to serve without ego and to deal with students on the courses and with
co-workers with love and compassion. One spends time with other meditators and
thus one gets good Dhamma company. One’s understanding
of Dhamma deepens. One gets the opportunity to clarify one’s doubts. And most
importantly one gets so much sympathetic joy seeing students on the courses
meditating so seriously to come out of their misery. What could be a greater
joy than to see a student join a course with so much melancholy on the face and
then to see his/her face glowing with joy at the end of the course.
A few years
ago, Goenkaji had said that ideally one should join at least one ten-day course
and serve at least one ten-day course every year. However, one may serve even
part time or one may come for a day or two to help the upkeep of the center.
One may serve as a host of a group sitting or one may give service in managing
one-day courses. There are many ways to serve!
Day Hundred and Ten (July 28) (Dhamma Suttama, Quebec,
Canada)
To Ask Questions About Dhamma
The one-day
course at Dhamma Suttama offered one more opportunity for meditators in Quebec
to come to the center. Since there is limited accommodation many drove for
hours to get to the center and then went back home in the evening.
Goenkaji’s
morning again started with a flurry of interview appointments. Two journalists
from a major French daily in
In the
evening he again gave private interviews before going to the meditation hall
tent where he talked to the trustees and assistant teachers.
He
emphasized the need to expand the capacity of the center as demand is growing.
He looked around the center and gave guidance on how to expand.