Quotes by Satya Narayan Goenka for Vipassana

  1. “The only conversion involved in Vipassana is from misery to happiness, from bondage to liberation.”
  2. “Grasping at things can only yield one of two results: Either the thing you are grasping at disappears, or you yourself disappear.  It is only a matter of which occurs first.”
  3. “Peace and negativity cannot coexist just as light and darkness cannot coexist.”
  4. “The whole point of Vipassana is to decondition the mind so that one can live a happy life. A life full of love, compassion and good will for all.”
  5. “Removing old conditionings from the mind and training the mind to be more equanimous with every experience is the first step toward enabling one to experience true happiness.”
  6. “Work diligently. Diligently. Work patiently and persistently. Patiently and persistently. And you’re bound to be successful. Bound to be successful.”
  7. “Our suffering stems from ignorance. We react because we do not know what we are doing because we do not know the reality of ourselves.”
  8. “For real happiness, for real lasting stable happiness, one has to make a journey deep within oneself and see that one gets rid of all the unhappiness and misery stored in the deeper levels of the mind.”
  9. “One who has love and compassion with a pure heart experiences the Kingdom of Heaven within. This is the Law of Nature, or if one would rather, God’s will.”
  10. “The mind spends most of the time lost in fantasies and illusions, reliving pleasant or unpleasant experiences and anticipating the future with eagerness or fear. While lost in such cravings or aversions, we are unaware of what is happening now, what we are doing now.”
  11. “So long as one as one keeps on generating negativities such as anger hatred, ill-will, animosities, etc. the stock of unhappiness keeps on multiplying.”
  12. “We cannot live in the past; it is gone. Nor can we live in the future; it is forever beyond our grasp. We can live only in the present. If we are unaware of our present actions, we are condemned to repeating the mistakes of the past and can never succeed in attaining our dreams for the future.”
  13. “If we can develop the ability to be aware of the present moment, we can use the past as a guide for ordering our actions in the future, so that we may attain our goal.”
  14. “The most striking aspect of this description of a human being is not what it concludes but what it omits.”
  15. “The silence and the continuous meditation on the breath causes the mind to begin to feel physical sensations in the body at a much more subtle level than it has ever felt in the past.”
  16. “So long as there are unhappiness and misery in the deeper levels of the mind and so long as unhappiness is being generated today this stored stock is being multiplied and all attempts to feel happy at the surface level of the mind prove futile.”
  17. “A sensation appears, and liking or disliking begins. This fleeting moment, if we are unaware of it, is repeated and intensified into craving and aversion, becoming a strong emotion that eventually overpowers the conscious mind.”
  18. “We operate on the unthinking assumption that the person who existed ten years ago is essentially the same person who exists today, who will exist ten years from now, perhaps who will still exist in a future life after death. No matter what philosophies or theories or beliefs we hold as true, we actually each live our lives with the deep-rooted conviction, ‘I was, I am, I shall be.”
  19. “We become caught up in the emotion, and all our better judgment is swept aside. The result is that we find ourselves engaged in unwholesome speech and action, harming ourselves and others.”
  20. “Rather than converting people from one organized religion to another organized religion,” said Mr Goenka, “we should try to convert people from misery to happiness, from bondage to liberation from cruelty to compassion.”
  21. “There cannot be peace in the world when people have anger and hatred in their hearts. Only with love and compassion in the heart is world peace attainable.”
  22. “The observation of the physical sensations without reaction during Vipassana meditation produces a remarkable effect. It causes the old stored-up past conditionings such as anger, hatred, ill-will, passion, etc. to come to the surface of the mind and manifest as sensations. Observation of these sensations without any reaction causes them to pass away, layer after layer. Your mind is then free of many of these old conditionings and can deal with experiences in the life without the colour of past experiences.”
  23. “Let us focus on the commonalities of all religions, on the inner core of all religions which is purity of heart. We should all give importance to this aspect of religion and avoid conflict over the outer shell of the religions, which is various rites, rituals, festivals and dogmas.”
  24. “All persons must be free to profess and follow their faith. In doing so, however, they must be careful not to neglect the practice of the essence of their religion, not to disturb others by their own religious practices, and not to condemn or belittle other faiths.”
  25. “We create misery for ourselves, suffering now and in the future, because of one moment of blind reaction. But if we are aware at the point where the process of reaction begins–that is, if we are aware of the sensation–we can choose not to allow any reaction to occur or to intensify… in those moments the mind is free. Perhaps at first, these may be only a few moments in a meditation period, and the rest of the time the mind remains submerged in the old habit of reaction to sensations, the old round of craving, aversion, and misery. But with repeated practice, those few brief moments will become seconds, will become minutes, until finally the old habit of reaction is broken, and the mind remains continuously at peace. This is how suffering can be stopped.”

शील की महिमा

मुक्ति के मार्ग पर चलने वालों को चारित और वारित शीलों में परिपक्व और सुरक्षित होना चाहिए ।

१) शील पालन से सभी भौतिक, मानवी, दैवी और निर्वाणिक संपत्तियाँ प्राप्त/ उपलब्ध होती हैं ।

२) शील पालन से इस लोक में यश, कीर्ति, प्रशंसा, प्रसिद्धि, धनलाभ तथा परलोक में स्वर्गीय सुख प्राप्त / उपलब्ध होता हैं ।

३) शील पालन से अनेक अच्छे शीलवान, धर्मवान, सद्गुणों में परिपक्व कल्याणमित्र मिलते हैं ।

४) शील सभी कुशलताओं का उद्गम है, आधार है ।

५) शील कल्याण का जन्मदाता है,

६) शील सभी धर्मों में प्रमुख है । प्रधान है ।

७) शील, दुराचरण के सामने लगी हुई सीमा-रेखा है ।

८) शील मन का संवर है ।

९) शील चित्त की अतीव प्रसन्नता है ।

१०) शील वह तीर्थ है, जहाँ सारे दुष्कर्मों के मैल धोये जाते हैं ।

११) शील ही वह स्थान है, जहाँ से निर्वाण का मार्ग शुरू होता है ।

१२) मार की सेना से अपनी रक्षा के लिए और मार-सेना को परास्त करने के लिए, ध्वस्त करने के लिए शील ही अप्रतिम बल है, अस्त्र हैं ।

१३) विकार-समूहों को ध्वस्त करने के लिए शील ही अप्रतिम और उत्तम अस्त्र है ।

१४) शील धर्मवानों का उत्तम आभूषण-अलंकरण है ।

१५) शील अपनी रक्षा के लिए अद्भुत कवच है ।

१६) विकारों के दल दल में डूबने से बचने के लिए और भवसागर को पार करने के लिए शील ही महान और मजबूत सेतु (पुल) है ।

१७) शील ऐसी श्रेष्ठतम सुगंध है, जिसकी सुरभि (सुगंध) सभी दिशाओं को प्रवाहमान होती हैं और देवलोक तक जाती हैं ।

१८) मुक्ति के मार्ग पर चलने वालों के लिए शील ही श्रेष्ठतम संबल है, सहारा है, उत्तम पाथेय है ।

१९) शील ऐसा वाहन है, की जिस पर सवार होकर दुर्गम कांतार से बाहर निकलने के लिए सभी दिशाओं में जाया जा सकता है ।

२०) मुक्ति के मार्ग पर शील श्रेष्ठतम हैं, अग्र है, प्रमुख हैं ।

२१) शीलवान लोग मृत्यु के बाद दुर्गति में नहीं जाते । मनुष्य लोक या देवलोक में ही जन्मते हैं ।

२२) शील में परिपक्व व्यक्ति ही सम्यक-समाधि में परिपक्व हो सकता है । और सम्यक-समाधि में परिपक्व व्यक्ति ही प्रज्ञा-वान बन सकता है । और प्रज्ञा-वान व्यक्ति ही निर्वाण प्राप्त कर सकता है ।

इसलिए दृढ़ संकल्प कर, दृढ़ता से शीलोंका पालन करें ।

मंगल हो ।
मंगल मैत्री सहित ।

• गौतम बुद्ध के सुविचार •

…. जो गुजर गया उसके बारे में मत सोचो और भविष्य के सपने मत देखो
केवल वर्तमान पे ध्यान केंद्रित करो ।
– गौतम बुद्ध

…. आप पूरे ब्रह्माण्ड में कहीं भी ऐसे व्यक्ति को खोज लें जो आपको आपसे ज्यादा प्यार करता हो, आप पाएंगे कि जितना प्यार आप खुद से कर सकते हैं उतना कोई आपसे नहीं कर सकता।
– गौतम बुद्ध

…. स्वास्थ्य सबसे बड़ा उपहार है, संतोष सबसे बड़ा धन और विश्वास सबसे अच्छा संबंध।
– गौतम बुद्ध

…. हमें हमारे अलावा कोई और नहीं बचा सकता, हमें अपने रास्ते पे खुद चलना है।
– गौतम बुद्ध

…. तीन चीज़ें ज्यादा देर तक नहीं छुपी रह सकतीं – सूर्य, चन्द्रमा और सत्य
– गौतम बुद्ध

…. आपका मन ही सब कुछ है, आप जैसा सोचेंगे वैसा बन जायेंगे ।
– गौतम बुद्ध

…. अपने शरीर को स्वस्थ रखना भी एक कर्तव्य है, अन्यथा आप अपनी मन और सोच को अच्छा और साफ़ नहीं रख पाएंगे ।
– गौतम बुद्ध

…. हम अपनी सोच से ही निर्मित होते हैं, जैसा सोचते हैं वैसे ही बन जाते हैं। जब मन शुद्ध होता है तो खुशियाँ परछाई की तरह आपके साथ चलती हैं ।
– गौतम बुद्ध

…. किसी परिवार को खुश, सुखी और स्वस्थ रखने के लिए सबसे जरुरी है – अनुशासन और मन पर नियंत्रण।
अगर कोई व्यक्ति अपने मन पर नियंत्रण कर ले तो उसे आत्मज्ञान का रास्ता मिल जाता है
– गौतम बुद्ध

…. क्रोध करना एक गर्म कोयले को दूसरे पे फैंकने के समान है जो पहले आपका ही हाथ जलाएगा।
– गौतम बुद्ध

…. जिस तरह एक मोमबत्ती की लौ से हजारों मोमबत्तियों को जलाया जा सकता है फिर भी उसकी रौशनी कम नहीं होती उसी तरह एक दूसरे से खुशियाँ बांटने से कभी खुशियाँ कम नहीं होतीं ।
– गौतम बुद्ध

…. इंसान के अंदर ही शांति का वास होता है, उसे बाहर ना तलाशें ।
– गौतम बुद्ध

…. आपको क्रोधित होने के लिए दंड नहीं दिया जायेगा, बल्कि आपका क्रोध खुद आपको दंड देगा ।
– गौतम बुद्ध

…. हजारों लड़ाइयाँ जितने से बेहतर है कि आप खुद को जीत लें, फिर वो जीत आपकी होगी जिसे कोई आपसे नहीं छीन सकता ना कोई स्वर्गदूत और ना कोई राक्षस ।
– गौतम बुद्ध

…. जिस तरह एक मोमबत्ती बिना आग के खुद नहीं जल सकती उसी तरह एक इंसान बिना आध्यात्मिक जीवन के जीवित नहीं रह सकता ।
– गौतम बुद्ध

…. निष्क्रिय होना मृत्यु का एक छोटा रास्ता है, मेहनती होना अच्छे जीवन का रास्ता है, मूर्ख लोग निष्क्रिय होते हैं और बुद्धिमान लोग मेहनती ।
– गौतम बुद्ध

…. हम जो बोलते हैं अपने शब्दों को देखभाल के चुनना चाहिए कि सुनने वाले पे उसका क्या प्रभाव पड़ेगा,
अच्छा या बुरा ।
– गौतम बुद्ध

…. आपको जो कुछ मिला है उस पर घमंड ना करो और ना ही दूसरों से ईर्ष्या करो, घमंड और ईर्ष्या करनेवाले लोगों को कभी मन की शांति नहीं मिलती ।
– गौतम बुद्ध

…. अपनी स्वयं की क्षमता से काम करो, दूसरों निर्भर मत रहो ।
– गौतम बुद्ध

….. असल जीवन की सबसे बड़ी विफलता है हमारा असत्यवादी होना ।
– गौतम बुद्ध.

The Story of Thera Channa.

Channa was the attendant who accompanied Prince Siddhattha when he renounced the world and left the palace on horseback.

When the prince attained Buddha hood, Channa also became a bhikkhu.
As a bhikkhu, he was very arrogant and overbearing because of his close connection to the Buddha.

Channa used to say, “I came along with my Master when he left the palace for the forest. At that time, I was the only companion of my Master and there was no one else. But now, Sariputta and Moggallana are saying, ‘we are the Chief Disciples,’ and are strutting about the place.”

When the Buddha sent for him and admonished him for his behavior, he kept silent but continued to abuse and taunt the two Chief Disciples.

Thus the Buddha sent for him and admonished him three times; still, he did not change.

And again, the Buddha sent for Channa and said, “Channa, these two noble bhikkhus are good friends to you; you should associate with them and be on good terms with them.”

Then the Buddha spoke in verse as follows:

“One should not associate with bad friends, nor with the vile.
One should associate with good friends, and with those who are noble.”

[In spite of repeated admonitions and advice given by the Buddha, Channa did as he pleased and continued to scold and abuse the bhikkhus.

The Buddha, knowing this, said that Channa would not change during the Buddha’s lifetime but after his demise (parinibbana) Channa would surely change.

On the eve of his parinibbana, the Buddha called Thera Ananda to his bedside and instructed him to impose the Brahma-punishment (Brahmadanda) to Channa; i.e., for the bhikkhus to simply ignore him and to have nothing to do with him.

After the parinibbana of the Buddha, Channa, learning about the punishment from Thera Ananda, felt a deep and bitter remorse for having done wrong and he fainted three times.

Then, he owned up his guilt to the bhikkhus and asked for pardon.

From that moment, he changed his ways and outlook. He also obeyed their instructions in his meditation practice and soon attained arahatship.]

(The Dhammapada
78,Verses and Stories
Translated by
Daw Mya Tin,M.A.)

The Story of Upaka

The Buddha uttered following Verse in answer to the question put up by Upaka, a non-Buddhist ascetic,
while the Buddha was on his way to the Deer Park (Migadaya) where the Group of Five Bhikkhus (Panca Vaggis) were staying.

The Buddha was going there to expound the Dhamma cakkappavattana Sutta to the Panca Vaggis, his old associates, viz., Kondanna, Bhaddiya, Vappa, Assaji, and Mahanama.

When Upaka saw Gotama Buddha, he was very much impressed by the radiant countenance of the Buddha and so said to him, “Friend, you look so serene and pure; may I know who your teacher is?”

To him, the Buddha replied that he had no teacher.

Then the Buddha spoke in verse as follows:

“I have overcome all,
I know all,
I am detached from all,
I have given up all; I am liberated from moral defilements having eradicated craving, (i. e., I have attained arahatship).

Having comprehended the Four Noble Truths by myself, whom should I point out as my teacher?”
(At the end of the discourse Upaka expressed neither approval nor disapproval but just nodded a few times and went on his way.)

The Story of Cincamanavika

As the Buddha went on teaching the Dhamma, more and more people came flocking to him, and the ascetics of other faiths found their following to be dwindling.

So they made a plan that would harm the reputation of the Buddha.They called the very beautiful Cincamanavika, a devoted pupil of theirs, to them and said to her, “If you have our interests in your heart, please help us and put Samana Gotama to shame.”

Cincamanavika agreed to comply.

That same evening, she took some flowers and went in the direction of the Jetavana monastery. When people asked her where she was going, she replied, “What is the use of you knowing where I am going?” Then she would go to the place of other ascetics near the Jetavana monastery and would come back early in the morning to make it appear as if she had spent the night at the Jetavana monastery.

When asked, she would reply, “I spent the night with Samana Gotama at the Perfumed Chamber of the Jetavana monastery.”

After three or four months had passed, she wrapped up her stomach with some cloth to make her look pregnant.

Then, after eight or nine months, she wrapped up her stomach with a round piece of thin wooden plank; she also beat up her palms and feet to make them swollen, and pretended to be feeling tired and worn out. Thus, she assumed a perfect picture of a woman in an advanced stage of pregnancy.

Then, in the evening, she went to the Jetavana monastery to confront the Buddha.

The Buddha was then expounding the Dhamma to a congregation of bhikkhus and laymen.Seeing him teaching on the platform, she accused the Buddha thus: “O you big Samana! You only preach to others. I am now pregnant by you, yet you do nothing for my confinement. You only know how to enjoy your self!”

The Buddha stopped preaching for a while and said to her, “Sister, only you and I know whether you are speaking the truth or not,” and Cincamanavika replied, “Yes, you are right, how can others know what only you and I know?”

At that instant, Sakka, king of the devas, became aware of the trouble being brewed at the Jetavana monastery, so he sent four of his devas in the form of young rats. The four rats got under the clothes of Cincamanavika and bit off the strings that fastened the wooden plank round her stomach. As the strings broke, the wooden plank dropped, cutting off the front part of her feet. Thus, the deception of Cincamanavika was uncovered, and many from the crowd cried out in anger, “Oh you wicked woman! A liar and a cheat! How dare you accuse our noble Teacher!”

Some of them spat on her and drove her out.

She ran as fast as she could, and when she had gone some distance the earth cracked and fissured and she was swallowed up.

The next day, while the bhikkhus were talking about Cincamanavika, the Buddha came to them and said. “Bhikkhu;, one who is not afraid to tell lies, and who does not care what happens in the future existence, will not hesitate to do any evil.”

Then the Buddha spoke in verse as follows:

“For one who transgresses the Truth, and is given to lying, and who is unconcerned with the life hereafter, there is no evil that he dare not do.”