May All Beings be Liberated

Dhammaṃ saraṇaṃ gacchāmi

A Sammasambuddha is interested only in the liberation of all beings, for you to make right efforts to liberate yourself from all suffering. For this, practice of Vipassana is essential to purify the mind, and live a wholesome life from moment to moment, day to day. In the impermanence of all things in life, death can come any moment. One has to be prepared. Time is now.

The actual practice of Vipassana is most important. Nothing else. The Sammasambuddhas are not interested that people pay respect to their images, statues, relics etc. Or that everyone should know that it is the Buddha that rediscovered Vipassana. Vipassana is for all. The only real way of paying respect, and expressing infinite gratitude, is to purify the mind with Vipassana practice - and serve all beings. Those in the lineage of the Sammasambuddhas are required to fearlessly give up their lives to serve in Dhamma, life after life, aeons after aeons. They may make mistakes, stumble and fall, but they have to learn, do penance and proceed on the journey. They fight the dark forces of Mara, and are victorious.

May all Dhamma wishes of most compassionate Vipassana teacher Sayagyi U Goenka come true. May the ones among his students whom he recognized as being in the lineage of the Sammasambuddhas work tirelessly to fulfill their Dhamma destiny. May they reach the state of ultra-purity needed to serve all beings. May the guidance given and protection of Dhamma continue to be with them.

(This message was pre-scheduled to be posted automatically on May 4, 2015)

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Adhitthana - Strong Determination

Adhitthana, meaning strong determination, is the backbone of the ten paramis* (qualities to be perfected for full enlightenment. Please see note below). All ten paramis are needed and developed by Vipassana practice to fully purify the mind, and to share with all beings benefits thereby gained.

Adhitthana must be strongly developed to gain strength of mind to fulfill all  paramis.

Greater benefits from a most beneficial Dhamma service undertaking, greater could be hurdles, obstacles, fears, distractions, storms and temptations to pause, postpone or give up the work. Using the latent impurities in one's mind, Mara is always playing tricks. But the parami of adhitthana gained through Vipassana practice gives strength to stay the course (being continuously aware of impermanence of sensations), and continue undeterred in endless Dhamma service to all beings.

Attending the course after one's application has been confirmed is one adhitthana (strong determination) undertaking fulfilled. Steadfast, unshakeable, iron-will to undertake, complete the Vipassana course. No weak mind of surrendering to negative forces within, and postponing by saying "I will do it later. This is not the time for me." Time is now. 

During a Vipassana course, students develop adhitthana parami at various levels. The student follows the necessary beneficial rules and code of discipline for the course duration. At a much deeper level, the three one-hour group meditations daily during a course (8.00 am to 9.00 am, 2.30 pm to 3.30 pm and 6.00 pm to 7.00 pm) with strong adhitthana purifies the mind and develops adhitthana.

For this one hour, the student resolves not to change posture, not to make any movement of the body and observe objectively impermanent, changing sensations that arise and pass away within one's physical structure. For instance, the sensation of pain could feel like hot daggers driven into the body. The earlier habit pattern was to react blindly with aversion, thereby multiplying the suffering. Now one observes the biochemical flow of sensations as it is, with balance of mind, without any evaluation or past conditioning. 

Developing in determination, a Vipassana student trains oneself to objectively observe this changing phenomena within. Not to roll in thoughts, pleasant or unpleasant. Whatever sensation manifesting in the body is used as a tool to develop equanimity. This equanimity purifies the mind at its root level, and strengthens the parami of adhitthana.

Without adhitthana, no Dhamma commitment can be fulfilled.

Strong, resolute determination is root of success in every undertaking. Fully steady the mind. All wandering, wavering of the mind, weakness and temptations must be overcome in steadfast progress towards the Dhamma goal, however long it takes, however hard the path may be.

Developing his paramis in lives across countless aeons, the ascetic Gotama had reached the last night before attaining full enlightenment. On that full moon night on  banks of Neranjara river, he took adhitthana not to arise from his seat of meditation - not even if his bones were scattered - until he reached his final goal of total purification of the mind . This fixed determination, accumulated purity, and unshakeable will-power enabled him to steadfastly overcome all negative, anti-Dhamma forces trying to distract, stop him from the path.

Even after attaining full enlightenment, the Sammasambuddha continued living the life of an ascetic. He could have spent the remainder of his life in the luxury of his father king Śuddhodana's palace. Or he could have taught Vipassana living in palaces of the kings who were dedicated Vipassana students. But out of infinite compassion for all beings, he lived the life of a homeless ascetic - to show the world what is real, most superior happiness. Not luxuries and physical comforts, but the deep peace, happiness and mental comfort of a pure mind with non-attachment to anything.

(Above picture is from exhibition gallery of Global Vipassana Pagoda, Bombay, India.)

"Adhitthana literally means determination, resolution or fixedness of purpose. Adhitthana can be regarded as a foundation for all the perfections, because without a firm determination one cannot fulfill the other Paramitas. Although one’s determination can be extended to either desirable or undesirable way; it should be clearly understood that the determination for the line of unwholesome deeds cannot be regarded as a perfection.

A person with a wavering mind or who sits on the fence cannot succeed in any undertaking. One must have an iron-will, an unshakable determination to overcome any difficulties of hardship in order to achieve success. He who has no determinative mind would easily give up his work before it is successful. Such a person with weak and unsteady mind should get disappointed easily and disheartened quickly. Even a word of criticism would be adequate to put an end to his projects.

A Bodhisatta, who has an unshakable resolution and who is a man of principles, will never give up his noble effort even at the point of death. He is capable of setting aside any obstacles in his way and going forward, turning his eyes towards his goal.

Our Bodhisatta, when he was Sumedha Pandit, made a firm determination at the feet of the Buddha Dipankara in this way: “O Sumedha, from now onwards you must fulfil the perfection of strong determination as well. Be steadfast in whatever resolution you make.As a rock, even while the wind beats upon it on every side, does not tremble nor quake but remains in its own place, you must likewise be unshaken in your resolution until you become a Sammasambuddha.”

* Ten paramis:
nekkhamma (renunciation), sila (morality), viriya (effort), panna (experiential wisdom), sacca (truth), khanti (tolerance), metta (unconditional compassion for all beings), upekkha (equanimity), adhitthana (strong determination), dana (donation).
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* Directions to reach the Global Pagoda 
* Online application for beginners' 10-day residential Vipassana courses
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How to Reach Global Vipassana Pagoda, Mumbai, India

All are most welcome to visit the Global Vipassana Pagoda, to immensely benefit from practicing Vipassana - and experience the true work and purpose of human life.

Vipassana is for all (*1).

Visiting the Global Pagoda is free of charge. No entry fee. No charges for the tour guide. 

Timings: 9.00 am to 7.00 pm.
Open all days, including Sunday.
(Ferry Timings: Every 15 minutes from Gorai Jetty. Last ferry to Global Pagoda leaves at 5.25 pm)

* Drinking water, clean wash-room facilities available in the Global Pagoda premises.
* The Food Plaza serves quality vegetarian food at economical prices. Catering for large groups of visitors can be booked at 022-3374 7536.
* Non-commercial photography is permitted - with the understanding that there can be no copyright to any image of the Global Vipassana Pagoda. Visuals are to be made freely available to all for non-commercial use. (* For any clarification, please contact Global Vipassana Foundation, Mumbai, India, Telephone: 91 - 22 - 33747501; Email: pr@globalpagoda.org)

Global Vipassana Pagoda

* Vipassana students - those having completed a 10-day Vipassana course in the tradition of Sayagyi U Ba Khin - are welcome to meditate in the Dhamma Hall of the Global Pagoda.

Reaching Global Vipassana Pagoda by Road from Mumbai City / Domestic Airport / International Airport / Railway Stations in Mumbai
  

Pre-paid taxi services are available at the Mumbai domestic and international airports. Ask  for "Global Vipassana Pagoda" or "Essel World". The Global Pagoda is adjacent to Esselworld Park in Gorai island.

From Bhayandar suburban railway station , Western Railway line (third station after Borivali, from Churchgate station), exit on the western (left) side of station, and take Mira-Bhayandar Muncipal Transport (MBMT) Bus No 4  to Global Vipassana Pagoda, Gorai.(This is considered the more convenient, economical option, as the bus goes right up to the main Myanmar Gate entrance to the Global Vipassana Pagoda.)  

From Borivali Railway station:
A major station in the Western Railway, Mumbai, Borivili is also well connected by Maharashtra State Transport Buses from Thane, Navi Mumbai & Mumbai cities. Please exit from the western side of the station (from Churchgate, the exit is on the left). You can walk to Chandavarkar Road (towards the pedestrian skywalk) which is perpendicular to the railway line on the North End of the station. Shared auto-rickshaws (tuk-tuks) are available., or please take BEST Bus no. 294 and 247 to Gorai Creek (Also known as Gorai ‘Khadi’ in local language). Shared auto rickshaw to Gorai Creek fare is approx Rs 10 (with three other passengers), and can be about three times that amount for single hire.
The Gorai jetty for the ferry to Global Pagoda is about five-ten minutes ride from Borivili  station (3.8 kms).

Other Bus Numbers to Gorai: From Kurla railway station (West) - 309 L; From Mulund station (West) - 460 L;From Ghatkopar Bus Depot - 488 L (please re-confirm before boarding bus)
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Inside the Global Pagoda dome. An architectural wonder as the world's largest stone structure without supporting pillars. This unique Dhamma hall can seat over 8,000 Vipassana students, in group meditation sittings and one-day refresher courses.




Driving to Global Vipassana Pagoda from Thane / Nashik / Igatpuri / Pune / Navi Mumbai
Reach State Highway 42 / Ghodbunder Road from NH3 (Agra Road) / Old Agra Road / Eastern Express Highway.

• Keep going on Ghodbunder Road till you reach NH8, Mumbai Ahmedabad Highway.
• At the Ghodbunder Junction (Sai Palace Hotel), take a left turn towards Mumbai city.
• Keep going straight till you reach the Mira-Bhayandar crossing (Shivaji Statue).
• Take a right turn towards Mira-Bhayandar.
• Keep going straight till you reach Golden Nest Circle. At the Golden Nest Circle, take a left turn and stay on the main road.
• Keep going straight till you take a hard right turn at the end of the road. This point will come after Maxus Mall, which comes on your right. After the hard right turn, take a left at the T point junction.
• Keep following directions to Esselworld or Global Vipassana Pagoda from this point forward.
• When you reach the Esselworld Parking Lot, go ahead a few metres and take a right turn towards Esselworld. Tell the guard at the security post that you want to go to the Pagoda.
• Keep going straight till you reach the Helipad. At the Helipad, take a right turn to the Global Pagoda Road through the Sanchi Arch.
• The Pagoda is about 22 km from the Ghodbunder Junction.

Vipassana students meditating inside the Global Pagoda dome

* Please click here for more detailed directions and maps

* Google Map Road directions to Global Vipassana Pagoda, from your location in Mumbai 

Have a happy, most beneficial visit to the Global Pagoda - and a life filled with pure happiness.

For more details, assistance:

Global Vipassana Pagoda
Telephone: 91 22 33747501 (30 lines)
Email: pr@globalpagoda.org

Pagoda Address:
Global Vipassana Pagoda
Next to Esselworld, Gorai Village,
Borivali (West), Mumbai 400091

Postal address:
Head Office Global Vipassana Foundation
2nd Floor, Green House, Green Street, Fort
Mumbai – 400 023
Telephone: +91 22 22665926 / 22664039; Fax: +91 22 22664607
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Dhamma Pattana Vipassana Centre
Inside Global Vipassana Pagoda Campus
Next to Esselworld, Gorai Village,
Borivali (West), Mumbai 400091
Tel: [91] (22) 3374 7519; Fax: [91] (22) 3374 7518
Email: info@pattana.dhamma.org

* Online application for 10-day Vipassana courses
* Dhamma reasons why no fees are charged for Vipassana courses - including for boarding and lodging

 * Rare opportunities to earn and share merits participating in Global Vipassana Pagoda projects

*(1) Buddha: Super Scientist of Peace. Part-1 of Most Compassionate, Most Revered Sayagyi U Goenka's address to the United Nations, New York, 2002.

Universal Impact of Vipassana:Training to be in Reality of Present Moment

From Sayagyi U Goenka's article ‘Munificent Nature of Dhamma’  first published in 1985.

A human being is a social being. One's contribution to make the social fabric more peaceful and harmonious is true yardstick of being a useful member of society. The basis of any healthy, harmonious society is always the healthy and harmonious individuals who populate it.

A disturbed person starts disturbing others by spreading his tension and disharmony. We can only share what we have. So, obviously, a society or country can be peaceful and harmonious only with individuals living in peace and harmony. Vipassana is a unique, secular, practical method to attain an island of inner peace in one’s world.

Vipassana is the objective process of self-observation, of experiencing truths within. This has nothing to do with any particular sect. Sects and dogmas create barriers and divisions between people. Vipassana removes barriers. 

We see this inspiring unifying nature of Vipassana in a meditation hall of any Vipassana centre. In Dhamma Giri, for instance, hundreds of people from various religions, as well as religious leaders, sit meditating together peacefully under the same roof, silently observing universal truths within. In fact, Vipassana meditators belonging to various religions say: “Why, this is our religion in practice!”

With Vipassana practice, we experience the true essence of all religions: how to live without harming oneself and others. Vipassana uproots feelings of superiority, inferiority from different sections of society. It eradicates impurities in the mind and thereby eradicates unhealthy complexes. Vipassana meditation is equanimity to awareness of truth of what is happening within, as it is, this moment.

Vipassana meditators from various communities, religions, languages, social-economic background, in the inner dome Dhamma Hall of the Global Vipassana Pagoda, Mumbai, India.

Practicing Vipassana develops the faculty of insight to see things as they really are, without conditioning of the mind. The conditioning of the mind – accumulated bias of our past experiences - becomes a big barrier to seeing things in their true nature. To be liberated from ignorance and suffering, we have to break free from past conditioning of the mind; shatter blind emotional, intellectual attachment to dogmas and doctrines. Instead, experiential wisdom becomes the pure guiding light in life.

A life in reality is living in the present moment. To be free from irritation towards others, feelings of hate, greed, illusions, envy, passion, fear, anger and any other negativity - it is necessary to live in the present moment. Let go the past moment. Be strong, let go.

Philosophical beliefs, delusions and emotional devotion have no role in this. Living in the present moment means to be totally aware of whatever is being experienced at this very moment. Those moments that have passed are no longer real; there can only be memory of those moments. Similarly, moments yet to come are not real, as we can only have hopes or fears about them.

Pleasant, unpleasant memories, hopes and fears take us away from the present moment. A life with a wildly wandering mind is a life of delusion - it creates difficulties and defiles the mind. Vipassana trains us to live in reality of the present, and removes dissatisfaction, anxiety, frustration etc to anything that has happened. [Whenever needed, we consciously direct the mind to the past - to learn from experiences, or direct the mind when planning ahead. Vipassana halts its uncontrolled wandering.]

The Buddha re-discovered Vipassana and became fully enlightened. He did not say he invented Vipassana. He said this is a timeless path, but long lost to humanity. Like other sammasambuddhas (fully enlightened beings) eons before him, Gotama the Buddha re-discovered and shared the path to experience depth of truth of this moment. 

A student of Vipassana develops faculty to be aware, with equanimity, of what one experiences this moment - at level of bodily sensations. Everything arises to pass away. This is no more a mere intellectual understanding. With Vipassana, this becomes experienced wisdom. Earlier there was blind reaction of suffering when the pleasant changed to the unpleasant. Now there is equanimity to what is happening now. 

What is happening now? The Vipassana practitioner realizes the life-changing truth: our craving or aversion, happiness or unhappiness is not to outside situations and people - but to pleasant or unpleasant sensations arising in the body when sense organs come in contact with objects of the world.  

The apparent truth is that we react to someone who did something we liked or disliked. The actual truth is that we react to bodily sensations that arise instantly with every thought, or other sensory contact such as vision, words, taste, touch, fragrance. Sensations may have arisen this moment due to other reasons - atmospheric conditions, a disease or ailment, sitting for long time, accumulated impurities in the mind manifesting themselves as sensations. 

Whatever the sensation for whatever reason, the Vipassana meditator uses every experience of sensations as a tool to develop equanimity, and eradicate the past habit pattern of craving or aversion.

Instead of the earlier habit of instant blind reactions, losing balance of mind, getting annoyed with criticism or puffed up with praise, Vipassana training enables one to merely observe with equanimity the bio-chemical flow of impermanent sensations. Nothing lasts forever. With equanimity, we respond better to changing situations in life - with more clarity and wisdom. 

The practice of mindful equanimity eradicates deep-rooted conditioning of past blind reactions. With gradual eradication of past conditioning (sankaras), we gradually become free from attachment and lust for sensual pleasures, painful memories of the past, anxieties about the future. No more worries of, "Oh, what will happen to me?" 

The mind becomes peaceful and pure, with equanimity to sensations. We become more focused, developing penetrating insight to go to the depth of any problem - and find a more beneficial solution. The purer mind develops ego-less compassion for others. In personal and professional life, quality of life becomes better.

The practice of Vipassana is beneficial for one and all, irrespective of caste, community, nationality, language or religion. The Buddha did not start a religion. He never asked anyone to bow down before his image, make offerings, or merely chant verses of his teachings. He taught the secular method of Vipassana to eradicate impurities in the mind. Using this Vipassana soap to clean the mind, we progressively experience the same benefits the Buddha experienced. 

Only with the actual practice of the Buddha's teaching, any expression of respect and gratitude to the Buddha becomes true respect and gratitude. This gratitude, based on experiencing the practical benefits of Buddha’s teaching, does not become a blind belief or a sectarian dogma. It becomes a factor of enlightenment. This experiential gratitude makes the mind tender – a necessity in the process of purification in Vipassana practice.

The object of Vipassana meditation is not the Buddha; it is the faculty to experience the subtlest of bodily sensations. Why so? The root level of the mind, where conditioning takes place, is 24/7 -  every living moment - directly in touch with bodily sensations, not to happenings in the outside world. With equanimity to sensations, we change the habit pattern of the mind from blind reaction to positive, well-considered action.

By objectively observing the arising, passing sensations, we are in tune with the universe this moment – everything in it is changing, in constant flow and flux, impermanent vibrations arising, passing away with great rapidity. Only the observed, no more observer....

Vipassana practice can be accepted and practiced by all. Which religion objects to a natural method to remove impurities in the mind? Each Vipassana meditator becomes a scientist exploring the truth within: objectively observing oneself, studying true nature of one’s mind and body, how mind and body interact, influence each other every moment.

Awareness and equanimity to changing bio-chemical flow of subtlest sensations is the universal way to eradicate mental defilements. Whether to suffer or not is a choice we make each moment. Vipassana enables us to make the right choice of being with pure reality, this moment. Such a state of mind is free from fetters, from moment to moment. Such a person not only lives a happy and peaceful life, but becomes an instrument for enhancing happiness and peace of others.

May the munificent, benevolent, universal nature of Vipassana reach all, and lead to peace, happiness and liberation of each individual.

May all beings be happy.

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* Online application for Vipassana courses

* How to Reach Global Vipassana Pagoda, Mumbai, India

*Boundless Benefits of Dana

Serve in Vipassana without Expectations

Message from the Principal Teacher of Vipassana Sayagyi U Goenka (1924 - 2013). Annual Dhamma Service meeting, Dhamma Giri, India, January 13, 1991

Dear Dhamma sons and Dhamma daughters:

We have undertaken very serious work. It is a very serious responsibility to serve others in Dhamma. If there is any impurity in our intentions, even a trace of desire that, "I must get something in return for all this service that I am giving," then our whole purpose will be lost. People who expect some material gain for the teaching of Dhamma can never teach Vipassana; they are totally unfit. 

On the other hand, there are those who understand they are not serving people in Dhamma for any material gain, and yet there will be some expectation of getting respect from others. "Well look, I am doing such a good service. I am giving such an invaluable jewel of Vipassana, so I have every right to be respected." If even a trace of expecting appreciation or recognition, respect from others remains, understand that one is not yet fit to serve others. First serve oneself - that is, first dissolve one's ego - and only then one is fit to serve others in Dhamma. 

The Enlightened One exhorted all those he sent for Dhamma service:

Caratha bhikkhave cārikam—Go forth, O monks

 Go forth for what?

Bahujana-hitāya—for the good of many; bahujana-sukhaya—for the happiness of many;

lokānu-kampāya—out of compassion for all beings.

Beginning of Vipassana journey in this life. Meditation Hall, Dhamma Thali, (Jaipur), Rajasthan, India.

There is suffering all around us, rich or poor, young or old. More people should come out of their suffering. That is the aim of sharing Vipassana - to serve others. Your gain is automatically involved. To reach the final stage of full enlightenment you have to develop your paramīs, and everything that you do for the good of others helps to develop your pāramīs.

If someone thinks even for a moment, "Let more and more people start calling themselves Buddhists, let there be a strong Buddhist sect, let people who are in the courtyard of other sects come into my courtyard so I have a larger number of followers," then one has not understood Buddha, has not understood Vipassana. The Buddha's teachings are universal; he did not start a sect or a religion in his name.

An incident in the Buddha's life: he went to a place where he gave a discourse to large numbers of recluses and followers of a particular sect. They were hesitant, thinking, "This fellow may convert us away from our sect."

The Buddha explained, "I have not come here to gather students for myself. I am not interested in making you my disciples. Don’t become frightened of that. I am not here to break your relationship with your teachers; may that continue. You have received something from your teachers, and you have respect for them as you should have. You give donations to these teachers; keep on giving to them. I am not here to stop you from achieving your goal of coming out of suffering and reaching full liberation. Whatever I will teach you to practice will help you to reach that goal. Give me seven days of your life, just try this."  

This should be our attitude in sharing the Buddha's teaching of Vipassana: "Just try this universal, non-sectarian practice to remove impurities in the mind, to change the habit pattern of generating negativity. We are not interested in converting you from this or that religion. Give just ten days of your life to learn Vipassana, and after that if you find it good, accept it. Otherwise, leave it." Then we are not expecting anything in return. We are just on the giving end. 

My teacher Sayagyi U Ba Khin used to say, "I am on the giving end, never on the receiving end. If people want to take, they take. If they don’t want to take, they don’t take. With all my compassion, I just humbly give."

This should be the ego-less attitude of everyone who takes the most beneficial responsibility of giving Dhamma service. We are simply giving, without any kind of expectation. 

There is only only one motive—compassion, with the wish that more people benefit from practicing Vipassana in its purity. We benefited when we sat Vipassana courses through the Dhamma service of many others. May others too benefit from our Dhamma service.

And if people do not benefit, what can we do? We serve, but sometimes there may be some who do not work correctly and do not get the benefits. Again compassion, again give Dhamma service, that’s all.  

Never become disappointed when people do not work properly and do not get what they should. If we become irritated with students, then it shows we have expectations, attachment to one's efforts. It shows ego arising.

When ego arises, the Dhamma service becomes impure. Nobody benefits from Dhamma service given with ego or wrong volition.

Of course we wish that all benefit from practicing Vipassana, this universal path taught by the Buddha, and so we do our best. We keep practicing Vipassana, give Dhamma service - without expecting anything. Certainly this gives its own good result. 

Initial difficulties are bound to occur [remember the difficulties, confusion in one's own first Vipassana course!], because beginners have their own mental conditioning. So a new student may see things through coloured lenses. I too was initially hesitant in taking my first Vipassana course in Burma, thinking, "I am a staunch Hindu, a leader of the Hindu community here, and these people might convert me to Buddhism." However, all such fears vanished when I actually took my first Vipassana course.

Later, when Sayagyi U Ba Khin instructed me to take the priceless jewel of Vipassana to the Dhamma land of its origin, I faced a lot of suspicion when I first started teaching Vipassana in India. Some thought, "Look, this person’s motive certainly is to convert people." If one has a sectarian mind one will always see everything as sectarian. There are people in this country who come and establish hospitals, schools and different social institutes, and then after a few years of service they start to convert the people who come there to their religion.

Since such things have happened, people started feeling, "Look! This fellow has come from Burma and says he is here to serve people. Yes, people get peace and happiness, they come out of drugs or alcohol or other problems. This is wonderful. But his ultimate aim is to convert everybody to Buddhism."

Well, one smiles. If this was really the intention, one would become agitated, thinking, "Look, my clever scheme has been discovered. Now how will I be successful?" But if the mind is pure one feels, "Let people talk. If not today, they will understand tomorrow." The pure teaching of Vipassana spreads only in this way.

Similarly in Western countries, there is some initial hesitation about accepting Vipassana. Some think, "Look, a foreign religion is coming to our country." The initial doubt is there. But our intentions are purely to serve, to share with people an universal practice to purify the mind, and be happy. And if this aim is not polluted, success will eventually come.

A time is bound to come for the wider sharing of Vipassana - despite initial difficulties, provided the practice of Vipassana is kept pure, and the intention of those giving Dhamma service is pure. The volition is very important. We are merely vehicles of Dhamma, and if the volition of the vehicle is good more people will benefit. But if somebody plays an ego game in the name of Dhamma service, naturally Dhamma will drive this person away.

Pure Vipassana is bound to benefit millions around the world. The time has ripened. There is so much suffering all around. In the name of religion and sects, people are fighting with each other, killing each other. People keep getting agitated about "my religion, my religion," without understanding at the actual level what their religion is. A universal, practical remedy such as Vipassana is the need of the day. Anger and hatred can be conquered only with metta, not by reacting with anger.

Animosity, violence and suffering increase when people do not experience the actual benefits of living a wholesome life - just as every religion teaches. People correctly practicing Vipassana experience the actual benefits of their own religion. This inner peace makes this a much better world. In spite of all the darkness, there is this light of Dhamma, this small, growing light of Vipassana. This pure light of Vipassana is bound to glow brighter in oneself, and around the world.

Just as it is essential to have schools, colleges, hospitals, gymnasiums etc, similarly a time is bound to come when there will be a Vipassana centre in every village in the world. More people worldwide will start understanding the necessity of Vipassana practice, to keep the mind healthy and free from impurities. As we learn physical exercise by going to a gymnasium, we learn this mental exercise of Vipassana at a meditation centre. This has nothing to do with any cult, or any sect. Vipassana is an exercise to keep the mind healthy, wholesome and pure so that we live a good life - and share the benefits of Vipassana with others. This is the purpose of Dhamma service.

If the aim of serving others without expectation remains clear, and the practice of Vipassana is kept very pure, the suffering within and all around is bound to be dispelled, eradicated. Real peace will come, real harmony, happiness - within oneself, and in one's world. 

May all enjoy real peace, real harmony, real happiness.

May all beings be happy. May you be happy.

For the Benefit of Many

 Stairway to the upper cells for meditation in the Pagoda, Dhamma Giri, Igatpuri, India.
May all beings be happy, be liberated from all suffering. 

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* Online application for Vipassana courses

* How to ReachGlobal Vipassana Pagoda, Mumbai, India