पश्यना: कल्याण का मार्ग🌷

पश्यना: कल्याण का मार्ग🌷

हम अनुभव करते हैं की हमारे जीवन में कितना तनाव है, खिंचाव है, बेचैनी है, अशांति है, व्याकुलता है।

हमारे पास सब साधन हो, संपत्ति हो तो भी हम दुखी रहतें हैं। इनका अभाव है तो दुखी हैं ही।

मन का यह रोग सार्वजनीन है, सार्वकालिक है, सार्वदेशिक है।

🌻यदि हम मन के इस रोग का कारण जान लें तो इसे दूर अवश्य कर सकेंगे।

रोग का कारण मन के विकार है।

यदि हमारा मन इन विकारो से मुक्त हो जाये, शुद्ध हो जाये, निर्मल हो जाये तो हम दुःख से, अशांति से, बेचैनी से अपने आप दूर हो जायेंगे।

🍁चित्त के निर्मल होने पर किसी के प्रति ईर्ष्या या द्वेष नही जागेगा।

निर्मल चित्त प्यार से, करुणा से, मुदिता से, समता से भर-भर उठेगा। हमारा मन सदा संतुलित रहेगा।

यही कल्याण का मार्ग है।

--

Ahuja
Balaji Tours
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"सही माने में सुखी सुरक्षित

🌷"सही माने में सुखी सुरक्षित"🌷

एक व्यक्ति धन- सम्पति संग्रह कर आसक्त(attachment) होता है। सोचता है, इनके सहारे मेरा भविष्य सुरक्षित रहेगा। अनागत काल(future) में मुझे कोई कष्ट नही होगा।

एक व्यक्ति पुत्र-कलत्र, बंधू- बांधव संग्रह कर आसक्त होता है। सोचता है इनके सहारे मेरा अनिष्ट नही होगा। संकट में भाई शरण देगा, पुत्र रक्षा करेगा।

लेकिन जब दिन पलटते हैं तो अपने को असहाय पाता है। न संग्रहित धन काम आता है, न पुत्र, बंधू रक्षा कर पाते हैं। 

अपने कर्म- संस्कारो का दुखद प्रतिफल स्वयं ही भुगतना पड़ता है। किंचित भी सुखी नही रह पाता।

🌷 एक व्यक्ति धर्मपूर्वक परिवार पोषण करता हुआ शील का पालन करता है, समाधि का अभ्यास करता है, प्रज्ञा में स्थित होता है, विपश्यना साधना द्वारा राग, द्वेष और मोह का संवर करता है, और इस प्रकार धर्म संग्रह करता है, धर्म की शरण जाता है। उसके भी कभी दिन पलटते है, पूर्व के दूषित कर्मो के दुखद फल आते हैं।न धन काम आता है, न भाई साथ देता है, न पुत्र रक्षा करता है। 

परंतु संग्रह किया हुआ धर्म सहायक बनता है,  आचरण द्वारा रक्षा किया हुआ धर्म रक्षा करता है। धर्म धैर्य के साथ संकट का सामना करता है। बुरे दिन देर तक टिक नही पाते। खोया हुआ धन लौट आता है, आँख बदले हुए भाई बंधु फिर मिल जाते हैं।मुँह फेरे हुए पुत्र फिर आज्ञाकारी हो जाते हैं। सारा वातावरण अनुकूल हो जाता है।

 ऐसा व्यक्ति सही माने में सुखी सुरक्षित रहता है...इस लोक में भी, परलोक में भी और सारे लोको के परे भी।

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मेरे मन में तो कई तरह के विचार आतें हैं, पर न तो कुछ मै बोलता हूँ न ही ऐसा वैसा कुछ करता हूँ। क्या तब भी मेरे कुछ कर्मसंस्कार बनेंगे?

🌷 Questions: मेरे मन में तो कई तरह के विचार आतें हैं, पर न तो कुछ मै बोलता हूँ न ही ऐसा वैसा कुछ करता हूँ। क्या तब भी मेरे कुछ कर्मसंस्कार बनेंगे?

उत्तर--तेरे मन में विचार आए। अच्छे भी आ सकते हैं, बुरे भी आ सकते हैं।

अच्छे विचार आये और तूने वाणी और शरीर से अच्छे कर्म किये, तो ऐसे विचार वाणी और शरीर के कर्म पर प्रकट हुए। तो तेरा भी भला ओरो का भी भला।

तेरे मन में बहुत बुरे विचार आये, मैले विचार आये और तूने उसे वाणी पर नही उतरने दिया, शरीर के कर्म पर नही उतरने दिया, तो तूने किसी अन्य की हानि नहीं की, लेकिन तेरी हानि तो हुई ही।

तेरे तो कर्म संस्कार बने ही।

🌷 समझो ये कर्म संस्कार कैसे बने?

A )जो भी विचार तेरे मन में चल रहा है यदि वो आया और थोड़ी देर में निकल गया तो भी कर्म संस्कार बनेंगे पर पानी की लकीर जैसे बनेंगे। उनका कोई प्रभाव नही होगा। जैसे जैसे बनते गए, वैसे वैसे समाप्त होते गए।

B) यदि उसका चिंतन देर तक चलता रहा तो बालू की लकीर जैसे बनेंगे। वो भी समय पाकर समाप्त हो जाते हैं। वो इतने बलवान नही होते की हमें एक नया जन्म दे सके।

C) लेकिन जब वे ही विचार बार बार उत्पन्न होते हुए इतने गहरे हो जाएँ की जैसे पत्थर पर छेँनी और हथोड़े से गहरी लकीर कर दें, तो भले हमने वाणी से कुछ नहीं कहा, भले हमने शरीर से कोई ऐसा काम नहीं किया पर मन ही मन ये अवस्था पैदा कर ली की जैसे वाणी से दुष्कर्म करते हुए मन की क्या अवस्था होती, वैसी अवस्था हमने अख्तियार(acquire) कर ली।शरीर से दुष्कर्म करते हुए मन की क्या अवस्था होती वो हमने अख्तियार कर ली, और कर्म तो मन का ही होता है।

मन का कर्म ही फल देता है।

पत्थर की लकीर वाला जो कर्म होगा वो इतना गहरा होगा की उनमे से कोई न कोई मृत्यु के समय जागेगा और अगले जन्म का कारण बन जायेगा।

तो यह जो भव संसरण है, जन्म मरण का चक्कर है वह मन के इन पत्थर की लकीरो जैसे कर्म संस्कारो की वजह से चलायमान होता है।

इसलिए मन पर संयम रखना बहुत आवश्यक है।

कोजागरी पूर्णिमा के महत्त्व के बारे में बताएं?

🌹गुरूजी आप उत्सवो को मनाने के बारे में इतनी अच्छी तरह समझाते हैं, आज कोजागरी पूर्णिमा के महत्त्व के बारे में बताएं?

उत्तर--पुराने जमाने में वर्षा ऋतू को यात्रा के अनुकूल नही मानते थे। तो भिक्षु, सन्यासी, मुनि एक ही स्थान पर, किसी विहार में बैठ कर अपना ध्यान करते।

वर्षा समाप्त होते ही बड़ा उत्सव मनाया जाता।अब जो अनाज उगाया था वह प्रकट हो रहा है। तो उसकी जो पूर्णिमा होती थी, उस दिन सारे लोग एकत्र होकर आठ शील का पालन करते थे, दान देते थे, साधना करते थे।

ध्यान करेंगे तो रातीन्दिवमत्न्दितो यानी रात और दिन का ध्यान होना चाहिये तो सारी रात जाग करके ध्यान करेंगे। यह जागरण तब से चला।

💐भिक्षुओ के लिये तो अनेक बार रात भर साधना करने का विधान है।पर गृहस्थ इतना कैसे करें? अतः एक दिन उनको ऐसा मिला की जिसमे वे एक बार भोजन करते हैं और बाकि समय रात- दिन केवल ध्यान करेंगे।रात भर जागते हुए ध्यान करेंगे तो यह जागरण की रात हुई। और जागरण का धर्म में इतना बड़ा महत्त्व है।

जागता हुआ भी ध्यान कर रहा है।और ध्यान कर रहा है तो सुबह उठेगा तो ऐसे फ्रेश होकर उठेगा जैसे खूब गहरी नींद सोकर उठा हो

How can a meditator deal with grief over the death of a loved one?

How can a meditator deal with grief over the death of a loved one?

Guruji : A meditator should be very wise and understand the law of nature.

In spite of all your crying and prayers, there is no possibility that this person will come back.

You have to accept the fact that this person has gone forever.

1 ) Understand that whenever you generate a vibration of sorrow and misery while remembering someone who has passed away, the vibrations will reach wherever this person may be, and will make him or her unhappy.

No-one wants a near and dear one who has passed away to be unhappy.

We would certainly like the person to be happy, peaceful and liberated, yet you send vibrations to this person which will make him or her more unhappy.

You are harming the person whom you want to be happy.

2 ) Another harmful aspect is that while you are crying, remembering the near and dear one who has passed away, you are sowing seeds of sankhāras of misery.

You are becoming miserable and a seed of misery will bring nothing but misery in the future.

Nature will not differentiate whether you are sowing the seed because of this or that logical reason. 

No, the seed is of misery and it must bring misery.

After all, what is a seed?

A seed generates and creates a habit pattern of the mind.

And now you are supporting the habit pattern of the mind by becoming more miserable, due to this or that reason.

This habit pattern will bring more misery in the future; so you have started harming yourself and the dear one who is gone.

3)  And the third harmful aspect is that this sensation of misery that you are generating by this sankhāra starts permeating the atmosphere around you.

Everyone else in the family around you will become depressed, because you are generating that type of sensation.

You have started harming yourself, those around you who are alive, and the dear one who has passed away.

This action of yours is harmful in three ways.

🌷 If somebody works wisely and understands the law of nature, then as soon as you remember the one who has passed away, if even slight sorrow starts in the mind, you immediately calm down and start generating vibrations of mettā, love, 

"May you be happy, wherever you are. May you be happy, may you be peaceful, may you be liberated."

Your vibrations will reach this being and he or she will feel happy. These vibrations are full of happiness, peace, harmony.

You are generating a sankhāra at that time of harmony and peace.

This seed will bring fruit to you of peace, harmony and happiness.

And this vibration will permeate the atmosphere and make it peaceful and harmonious.

You have started helping all three—the loved one who has died, yourself, and your family—in the proper way, in a Dhamma way.

(From : Benefits of many.)

Budha

Gm

Gratitude to Sayagyi U Ba Khin.

Gratitude to Sayagyi U Ba Khin.

(A talk given by Goenkaji on January 10, 1999, at the Dhamma Giri Annual Conference.)

This is a very important year because it marks the centenary of the great lay saint, Sayagyi U Ba Khin. 

To honor his memory we have to work hard.

We may make many memorials and monuments; there is nothing wrong in doing so. 

🌷 But the biggest monument is the individual meditator. 

Each of you is a monument. Develop yourself to such an extent in Dhamma that people know, Here is a Vipassana meditator who received Dhamma from Sayagyi U Ba Khin and his tradition. 

Oh, how it changes people! 

How this person has progressed!

This is the best memorial one can establish. 

And everyone should do that in one's own interest. 

You are not doing Sayagyi U Ba Khin a favor by developing yourself in Dhamma. 

Of course, you are making an effort to show your gratitude toward him, but at the same time you are making an effort to encourage people to walk on the path and help themselves become liberated.

🌷 There are two important things that each meditator in this tradition ought to do. 

1)One must do one's best to get established in pure Dhamma, which means:

abstaining from unwholesome activities,

performing wholesome activities, and

purifying the mind (the totality of the mind, not just the surface).

Each meditator should ask, how can I work to establish myself in Dhamma and become a good example for others?

2) Each should do is try to help fulfill the vision, the noble mission, of Sayagyi: to work so that the Dhamma may be re-established in India, the country of its origin, and spread from there around the world.

The best commemoration of this saintly person is to become established in Dhamma oneself and then to work so that more and more people come to the Path.

People must know that there is a way involving no blind faith nor blind belief: if you work, you achieve the result. Once you get the result, you develop faith; you believe in it. 

First, apply yourself; work on it. You will certainly get results. Then naturally you will develop faith; and you will take the next step, and the next, until you reach the final goal. 

Work hard and see.

🌷 At times the Buddha used to go to a certain community involved in rites, rituals and philosophical beliefs. 

Their aim was to get out of the cycle of birth and death, to get out of misery.

Is this your aim? he would ask. Yes.

Then give me seven days of your life, he used to say. Give me just seven days of your life. 

I am not here to make you my disciple. 

I am not interested in that. 

I am not here to snatch you from your old guru.

I am not interested in that. 

I am not here to tell you

that you must believe what I say. 

I am not interested in that. Give a trial and see what you get. Give a trial.

This is the Dhamma way. 

🌷 If people know that there is a path, if they hear there is a path and they give a trial, they will achieve the result. 

It is a result-oriented technique. 

You do not work now to gain something only after death. 

Some benefits should come right now. 

You should know, Even now I am progressing, progressing, progressing.

After death as well, I will certainly progress. If there is no result now, it is not Dhamma.

This is how it spread at the time of Buddha. 

🌷And this is how my Dhamma father wanted it to spread. 

He said to me: There are people with very good parami in India and around the world. 

First you have to begin in India. 

As soon as you go there, those people will come.

You won't have to say to them,Come, come, come. They will come. When they hear the word Vipassana, something will start happening in them and they will think: Oh, I'd better give a trial. I'd better go. It will happen. And likewise there are similar people around the world with good parami. 

They will accept Dhamma. 

And they will spread Dhamma.

He was so confident about it.

And yes, when I came to India, a course was held within a month. 

So I also became confident about it. 

This does not mean that we must wait for a miracle, that everyone will change without any effort.

Oh no!

People have to work. 

Every individual has to work for his or her salvation, for liberation. 

They will work only if they are confident that there is a way by which they can liberate themselves. 

And the way is not one of blind faith. 

It is a scientific, rational, pragmatic way, by which one gets results here and now. 

But first, people must be confident about it.

So a message has to go around the world that such a path exists. 

Those who feel that they are miserable, and who want to be free of misery, should know that a path exists, a technique exists, which they can try in order to see the results it gives. 

Buddha said, Give me seven days of your life. 

We say, Give us ten days of your life. Just give a trial and see if you get good results.

🌷 Like the Buddha, we are not interested simply in increasing the number of people who call themselves disciples of Goenka, or disciples of U Ba Khin. 

This counting of heads is meaningless. 

We are not interested in snatching people from this or that tradition. Meaningless! 

We are not here to establish an organized religion. 

Dhamma is far removed from organized religions. 

The moment it becomes an organized religion Dhamma is lost, and the organized religion becomes predominant. 

But everyone wants to come out of misery. 

Our aim is to help them fulfill their wish. 

That is all.

🌷 In Vipassana, everyone has to work to get the benefit. 

It should never happen that the teacher says, Well, you are so weak. How can you liberate yourself? Come to me. Surrender to me. Take refuge in me. I will liberate you. Liberation is in my pocket. I will give it to you. 

That sort of thing should never happen in Dhamma

not now nor in the future otherwise Dhamma will be lost. 

Everyone has to work. Work properly and you will get the result. If you don't work properly, no result will come.

So people should know about this way to free themselves from misery. 

And once they give a trial, they should be helped to progress on the path. 

Meditators should think, What facilities are needed? How can we help? How can we encourage others? 

One starts helping as best one can, so that more and more people come out of their misery. 

Bahujana-hitaya, bahujana-sukhayafor the good and welfare of many; this is the only aim. 

More and more people should get the benefit of Dhamma,should achieve peace and harmony, should be relieved of misery. 

That's all.

We should not become a sect. 

In the future, quite possibly, a descendant of a Vipassana meditator will say, I am a Vipassana follower because I was born in a Vipassana family, even though this person neither practices Vipassana nor knows what Vipassana is. 

You have to guard against this danger even now.

This wonderful technique was lost, not only in India, but even in so-called Buddhist countries. 

All that was kept were words about Vipassana. 

Now we go to these countries and give courses there and find how happy people are to get the pure practice.

Now the time has come for Vipassana to spread again. 

We have to see that it long remains, serving people. 

It will do so only if we maintain the purity of the technique. 

Any admixture, and the efficacy is gone. If the efficacy of the technique is gone, people won't care about this technique and they will lose it, as they lost it thousands of years ago. 

We have to be very careful to prevent that.

🌷 What ever we've received from this saintly person which he in turn received from the traditionwe have to maintain its pristine purity. 

We must not add anything to it nor subtract anything from it. 

"Kevalam paripunnam"

it is complete. 

It contains the entire Dhamma; what else is to be added? 

"Kevalam parisuddham"

it is pure. Nothing has to be removed from it. 

Only the dirt of impurity has to be taken out.

If we maintain it from generation to generation, a large number of people in this miserable world will start finding relief from misery. 

This was the mission of Sayagyi; this is what he wanted. 

Now the time has come. 

The clock of Vipassana has struck.

It will happen, but not miraculously. 

Somebody has to work to make it happen. 

Somebody has to maintain the purity.

🌷 Again it should be very clear: To pay real respect, to show our gratitude to this saintly person, we have to establish ourselves in Dhamma. 

Otherwise it is impossible to encourage or help others. 

We have to strengthen ourselves. 

And then by various means,we have to see that the many suffering people in the world get the message, Look, there is a path out of miserya path that is giving results, that is nonsectarian, that does not involve any kind of conversion from one religion to another.

Each meditator should think, How best can I apply my ability, my intelligence, and strength, to see that the message goes to more and more people, so that they know about Vipassana? 

And each should also think, How can I help those who want to apply this technique? What can I do so that more and more people take advantage of it and become established in it?

And last a meditator should think, I myself will never spoil the purity of the technique, and as far as possible I will not allow anybody, will not encourage anybody, will not support anybody who is spoiling the purity of the technique.

You will be successful; there is no doubt about that. 

Dhamma is there to help you. 

As Dhamma has been helping you till now, it will help you in the future. 

But you must have strong determination: I have to pay back the debt of gratitude to this saintly person, Sayagyi U Ba Khin. 

Because of him I found Dhamma.

We have a feeling of deep gratitude toward Buddha, toward the tradition that maintained the purity, and deep gratitude to Sayagyi U Ba Khin. 

Now the time has ripened for Dhamma to spread. 

It will spread. It has to spread. 

We must resolve: To fulfill his noble desire, we will do everything that is possible within usnot only for our good but also for the good of everyone else.

May pure Dhamma spread around the world.

May more and more miserable people come in contact with Dhamma, apply Dhamma in life, and become liberated from all miseries.

(Vipassana international newsletter.Sep' 99)

Remain Equanimous by Vipassana Teacher Mr. N. H. Parikh

Remain Equanimous by Vipassana Teacher Mr. N. H. Parikh:

"When a severe pain is present somewhere in the body, we expect it to pass away quickly and naturally. After all, we are repeatedly told it is anicca, anicca (impermanent). But still the pain persists. One hour, two hours, two days, ten days and it still persists, so we get upset because it is not going. In my own case it remained for about two years. In my upper back there was a solid plate about eight inches by six inches and three quarters of an inch thick. It was so solid that tremendous pain began as soon as I sat for meditation. It wasn't there when I was not meditating. I patiently observed it with never a thought that it should go away. But it persisted for two years, and sometimes it became so hot it seemed as if you could prepare chapatis on it.

"This solidity started melting and became liquid and began to move about within the same area, like water moving in a hot water bag. This lasted for about four to five months; then it started to disintegrate in the form of sparks, as if a live volcano was erupting. It was really hell-fire, not for a few days but for months together. Gradually the volcano has become quiet, but that area has become so sensitive that when anything happens outside or inside, there will immediately be a reaction on that part of the body. It is like a signal (as in Goenkaji's story about the private secretary), a warning signal for me to be aware.

"No one should expect a similar experience, but the point to be noted is that sensations which are intense, solidified and gross do seem to "stay for some time"; but this "staying for some time" does not necessarily mean minutes, hours or days, but maybe years or even the whole lifetime. So very patiently, quietly we just observe, observe."

(Mr. Parikh, Vipassana Teacher, was among the first assistant teachers appointed by Goenkaji. He served Dhamma in various capacities for many years and made a significant contribution to the spread of Vipassana. He passed away peacefully at his residence in Mumbai last year [on 23 November 2005].)

http://www.vridhamma.org/en2006-02