Vipassana Dhamma Information in English

(In 1985 Goenkaji was asked by a student whether it is possible to feel sensations at the time of death. In reply, he related the following story about his adoptive mother’s death.) I was one of six sons. I was adopted at a young age by my uncle and aunt, Mr. Dwarkadas and Mrs. Ramidevi Goenka, who at the time had six daughters but no son. My adoptive mother was a devoted student of my teacher Sayagyi U Ba Khin. She had made great progress in her seven years of practicing Vipassana under Sayagyi’s guidance, and Sayagyi was quite fond of her. She was the only student of Sayagyi's to die in his presence as far as it is known. In 1967 when my mother was about 70 years old, she was diagnosed as having an advanced stage of liver cancer. We in the family did not know how long she had suffered because she had never complained. It was only one week before her death that she spoke mildly about some pain she was having in the liver.  When her daughter-in-law (my wife, Mrs. Goenka) asked her

  The headman of a village said to the Buddha that people in order to be born in a happy state perform many rites and rituals, wear various kinds of dresses and adornments, garlands, use fragrance and ointments, worship the fire in many ways, perform other rituals and think that they have done all that were to be done. There are some who, after practicing a low form of occult practices, interact with some spirits and claim to take people to heaven with their help. Venerable Sir! You are omniscient. Kindly do something so that all beings of the world after their death are born in a happy state in heaven. The Buddha asked him a counter question. "If some body kills, steals, commits adultery, tells a lie, indulges in back biting, speaks harshly, is talkative, is greedy, is of low mentality and has false views, do you think he deserves to go to heaven? Is he fit to go there? Or, if after his death, many people assemble there and pray with folded hands for him to attain a good destiny,

  After the demise of Sayagyi U Ba Khin on 19th January, Resp. Guruji was well aware of his responsibilities towards Dhamma and his family. Hence, whenever possible or upon returning from a camp, he would gather all his family members together and enquire about their well being and give them guidance if needed, according to his own experiences. (Editor) ------------------------------------ Camp - Bodh Gaya 21 January, 1971 Dear Shankar and Radhe, Vith the passing away of Resp. Sayagyi U Ba Khin, an immense responsibility has fallen on my shoulders. I had surmised he would live through at least 80 Springs in this body and that for the next ten years I would continue under his blessed shelter, giving my Dhamma service along with dispensing my familial and professional responsibilities; eventually dedicating my entire life to Dhamma service. But do we ever get all that we wish for? Like a lightning bolt streaking from a clear sky, such an unexpected event has occurred. And so soon I hav

The person whose body has these great men symptoms, if he commits homicide, he becomes Samyak and if he remains in his life, he becomes a Chakravarti emperor. __________________________ Tathagat Lord Buddha says to Brahmin who came to see 32 great men on the body of Tathagata Lord Samyak Sambuddha, ′′ Hey Brahmin! The thirty-two legendary traits you've heard are all present in my body. ′′ - Tathagat Lord Buddha. * 32 traits of great men * (1) * Well-known fart - the soles of the feet are flat. They don't have potholes and this is why their feet are flat on the ground. (2) * Chakra Varankit - Chakras are marked in both the feet, which are full of navel, nemi and sahastra mirrors. (3) * Ayat-Parshani - The heels of the feet are longer and wider than the heels of the general public. (4) * Long fingers - hands and toes are longer than normal people. (5) * Soft young hand-fart :- Hands and feet are not stiff and hard but are soft and young. (6) * Mesh manuscript: At a short distanc

The pure religion published by some Samyak Sambuddha gets distorted over the passage of time, then it becomes extinct. In such a situation, people forget the true meaning of religion. Holding her was a far away thing. There is no nomination of common modesty in a person, what is the matter of mind-restraint and purity? But such a person is filled with caste respect because of being born in a special caste. He considers himself religious because of his birth. He hates other castes by considering them inferior. Even his shadow makes him unbearable. Religion reaches the peak of its descendence, while the scriptures created by people of a particular caste declare that no matter how miserable, miserable and miserable the person of their caste may be, but he deserves worship and honor. It is. On the contrary, no matter how modest, virtuous, wise a person of any other caste may be, he is not worshipable, but entitled to be tortured like animals. Casteism has become a religion for such people.

  During the time of the Buddha two traditions were very popular in the country. First – Kāmesu-kāmsukkhallikānuyogo (attachment to worldly enjoyment of sensual pleasures), which means assuming sensual pleasures as the cause of one's happiness one remained attached to them. It was definitely an inferior path. It was a path for the ignoble people (Anārya) who disdained the path of Dhamma. Clearly it was a wrong path doing well to none. One disgraceful tradition prevalent from very ancient times assumed that happiness in life comes through sensual pleasures only. It also did not believe in the rebirth of any being. The birth meant only the present life. So, one should enjoy this life as much as possible by enjoying sensual pleasures. Ajit Kesakambala, a contemporary of the Buddha said that as there is no restriction on the sexual relationship between parents and children amongst birds and animals as one can see amorous relations between the son and mother as the son becomes young and