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 ।

दुनिया क्या कहेगी, उस पर ध्यान दोगे तो….???? आप अपना ध्यान‍‍ नहीं लगा पाओगे.

👌 ज्ञानवर्धक कहानी 😊

एक साधू किसी नदी के पनघट पर गया और पानी पीकर पत्थर पर सिर रखकर सो गया….!!!

पनघट पर पनिहारिन आती-जाती रहती हैं!!!
तो आईं तो एक ने कहा- “आहा! साधु हो गया, फिर भी तकिए का मोह नहीं गया…
पत्थर का ही सही, लेकिन रखा तो है।”

पनिहारिन की बात साधु ने सुन ली…
उसने तुरंत पत्थर फेंक दिया…
दूसरी बोली–
“साधु हुआ, लेकिन खीज नहीं गई..
अभी रोष नहीं गया,तकिया फेंक दिया।”
तब साधु सोचने लगा, अब वह क्या करें ?

तब तीसरी बोली–
“बाबा! यह तो पनघट है,यहां तो हमारी जैसी पनिहारिनें आती ही रहेंगी, बोलती ही रहेंगी, उनके कहने पर तुम बार-बार परिवर्तन करोगे तो साधना कब करोगे?”

लेकिन चौथी ने
बहुत ही सुन्दर और एक बड़ी अद्भुत बात कह दी-
“क्षमा करना,लेकिन हमको लगता है,तूमने सब कुछ छोड़ा लेकिन अपना चित्त नहीं छोड़ा है,अभी तक वहीं का वहीं बने हुए है। दुनिया पाखण्डी कहे तो कहे, तुम जैसे भी हो, हरिनाम लेते रहो।”

सच तो यही है, दुनिया का तो काम ही है कहना…

आप ऊपर देखकर चलोगे तो कहेंगे…
“अभिमानी हो गए।”

नीचे देखोगे तो कहेंगे…
“बस किसी के सामने देखते ही नहीं।”

आंखे बंद करोगे तो कहेंगे कि…
“ध्यान का नाटक कर रहा है।”

चारो ओर देखोगे तो कहेंगे कि…
“निगाह का ठिकाना नहीं। निगाह घूमती ही रहती है।”

और परेशान होकर आंख फोड़ लोगे तो यही दुनिया कहेगी कि…
“किया हुआ भोगना ही पड़ता है।”

ईश्वर👆🏻🇲🇰💫को राजी करना आसान है,
लेकिन 🌍संसार को राजी करना असंभव है..

दुनिया🌍 क्या कहेगी, उस पर ध्यान दोगे तो….????
आप अपना ध्यान🙇🏻‍♀🙇🏻‍♂ नहीं लगा पाओगे.

Keep in mind that equanimity is most important – Message from Guruji S N Goenkaji

Keep in mind that equanimity is most important for you. The type of sensation you feel doesnot matter.

Whenever a deep-rooted sankhara comes to the surface, it will produce a particular type of sensation, but don’t assume that every sensation you feel is because of a sankhara.

When you are meditating, it is true that most of the sensations are because of sankharas, but there are many other causes for sensations to arise.

Whatever the cause, if a sensation occurs and you don’t generate a new sankhara, the purpose is served: naturally the old accumulated stock will start to come up to the surface of the mind and be eradicated.

Professionals’ Questions and Answers – Guruji S N Goenkaji

Q: How can professionals, who have less time, practice meditation?
A: Meditation is all the more important for professionals! Those who are householders, who have responsibilities in life, need Vipassana much more, because they have to face situations in life where there are so many vicissitudes. They become agitated because of these vicissitudes. If they learn Vipassana, they can face life much better. They can make good decisions, right decisions, correct decisions, which will be very helpful to them. For professionals, executives, and other people with responsibilities, Vipassana is a great boon.

Source: The Gracious flow of Dhamma, for details visit: www.vridhamma.org

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.)

Message from Guruji S N Goenkaji for beginner on path of Dhamma

A beginner who starts on the path has to work. You are being taught to reach the stage that is without “I” (anattā), and when there is no “I” there is no doer. But if we say there is no “I” in the beginning, you could become confused and think you do not need to work. You must first understand, “Well, I have to take steps on the path.” A time will come when you understand, “There is a path but there is nobody to walk over it, there are only steps being taken on the path.” That stage has to come naturally. If the “I” is still there in you and you try to impose a feeling that the “I” is not there, it is not helpful.

That is why the Buddha’s teaching is to work first with anicca. When you get established in anicca, then dukkha will naturally become clear to you, and you will understand that however pleasant a feeling may be it passes away. If you develop attachment to it you will become miserable. So misery is inherent in even the most pleasant experience. Understanding of dukkha becomes more and more predominant once you are established in anicca. When you are established in anicca and dukkha, then the third stage—an understanding of anattā—develops, and you think, “What is this phenomenon? Where is ‘I’? Things are just happening, there is just a flow of mind and matter interacting.” When the “I” dissolves at the experiential level it is helpful. An imposed conception of anattā will not help. That is why the Buddha never advised us to start with anattā . Start with anicca,then dukkha will follow, and anattā will develop.

When Ramana Maharshi spoke of no doer, he spoke of anattā, the third, final stage. He must have reached that stage, so naturally he spoke about it to people who he felt were developed. But it does not mean that a beginner should start working in that way.”

– SN Goenkaji
From “For the Benefit of Many”

Executives’ Questions and Answers – Guruji S N Goenkaji

1. I am in a business where I could be my breaking sila. I know enough not to be involved in a business that is going to harm anyone. For instance, making missiles is certainly going to harm people; I obviously won’t do that. But what about the gray area where I am building a third-party product and I really don’t know where itÂ’’s going to end up. If I know it is going to be used to kill people, then it’s obviously not good. When I don’t know, then what?

Goenkaji:
You manufacture a knife and people use it to cut vegetables. But if someone uses it to murder somebody, thatÂ’s not your responsibility. If you sell a knife that you know is going to be used to kill somebody, then it’s wrong; otherwise, you have no intention of harming anyone.

2. So, as long as you don’t have the intention.

Goenkaji: Yes, that is more important.

3) Investing in the stock market—is that harmful or it is okay? Because my gain may be a loss to someone that I don’t even know.

Goenkaji: Well, if your intention is to harm somebody, then it is wrong. If you are just trying to earn some money, there’s nothing wrong in that.
But whatever you earn, then you have to pay attention to how you are using it. If it is just to inflate your ego—look, I am wealthier than everybody else, I am one inch taller than everybody else—then it is madness; those earnings are not helpful to you. When you earn money, that money is coming from the society; so it is your duty to share with the society. If you have that sort of volition, then earning is not bad. A householder has to earn. You are not a monk.

4) But somebody may begetting hurt.

Goenkaji: Well, you can’t help that. You are just trying to earn money. If you make use of this money in a properway,there is nothing wrong. Your intention is not to harm anyone. If you do something intentionally to hurt somebody, then it is wrong.

Vipassana is not intended for the enjoyment of pleasant sensations – Message from Guruji S N Goenkaji

I repeatedly warn students that Vipassana is not intended for the enjoyment of pleasant sensations, but despite my advice some of them make that their aim.

They think, I must get a free-flow of very pleasant vibrations.

If I’m not getting it, I’m not progressing.” They are completely wrong.

The equanimity you have developed is the measure of your progress.

The Buddha explained: To dig out the stock of your sankharas of craving, make use of the pleasant sensations;
to dig out the sankharas of aversion, make use of your unpleasant sensations.

Both types of sensation are equally important as tools to help us eradicate the deep-rooted sankharas that we have accumulated.
If you ignore this advice and instead feel depressed with gross sensations and elated with pleasant ones,
you are simply repeating what you have been doing your whole life and for so many lives.

In the name of Vipassana, you have started playing the same game.

Why Morning and evening daily sittings are very important in Vipassana – Message from Guruji S N Goenkaji

I must progress on the path and also encourage others to come to the path and progress on it.

You progress only when you maintain your practice morning and evening.

If you take courses, whether of ten, twenty or even thirty days, and you miss your daily meditation, you will not really benefit.

A course ought to strengthen your practice, your understanding of Dhamma at the experiential and intellectual level.

But only applied Dhamma will give real benefits.

If you do not practice morning and evening every day, you will notice that real progress is missing.

Morning and evening sittings are very important.

Korean Zen stories

Once it happened that two monks were traveling. They crossed a river in a boat, and the ferryman said to them, “Where are you going? If you are going to the city beyond this valley, go slowly.’

But the old monk said, “If we go slowly we will never reach, because we have heard that the gates of that city are closed after sunset, and we have just one or two hours at the most, and it is a very long distance. If we go slowly we will never reach, and we will have to wait outside the city. And the outside of the city is dangerous—wild animals and everything—so we will have to make haste.

The ferryman said, “Okay, but this is my experience: Those who go slowly, reach.”

The other monk listened to it. He was a young man and he thought, “I don’t know this part of the country, and this ferryman may be right, so it is better to follow his advice.” So he walked slowly, leisurely, as if not going anywhere, not in a hurry, just for a walk.

The old man hurried, started running. He had many scriptures on his back. Then he fell down: Tired, carrying weight,
old, in such a hurry, so tense, he fell down. The man who was not in a hurry simply walked and reached.

The ferryman was following and he came near the old man. He was lying by the side of the road; his leg was broken and blood was oozing out.

The ferryman said, “I told you that this has been always so: Those who walk slowly reach, those who are in a hurry always manage to stumble ‘somewhere or other. These parts are dangerous. The road is rough and you are an old man. And I had advised you, but you wouldn’t listen to me.”