Vipashyana Shu Che - Book Summary

This document is an excerpt from the book "Vipashyana Shu Che" (What is Vipashyana?) by Munishri Amarendravijay, published by Gyanjyot Foundation. The text provides an introduction to the Vipashyana meditation technique, its origins, its principles, and its benefits, drawing connections to Jain philosophy and practice.

Here's a comprehensive summary of the provided pages:

Page 1: This page introduces the book's title, "Vipashyana Shu Che" (What is Vipashyana?), and states it's a summary of the first chapter, written by Munishri Amarendravijay for "Mumukshuon ane Vipashyana" (Seekers and Vipashyana).

Page 2: This page contains publication details, listing the publisher as "Gyanjyot Foundation," the price as one Rupee, and printing details.

Page 3: This page begins with a personal testimonial from a 42-year-old businessman from Mumbai. After recovering from a heart attack, he discovered Vipashyana through reading. He experienced significant positive changes: a calmer temperament, improved health (including normalized blood pressure), cessation of addictions (tea, bidis), reduced religious doubts, and a strong spiritual awakening. He credits Vipashyana for purifying his mind, reducing attachment and aversion, and feels inspired to encourage others to join Vipashyana retreats.

Page 4: The page continues from the previous testimonial, suggesting that readers might have heard similar experiences from acquaintances. It defines Vipashyana as an ancient Indian meditation technique aimed at purifying the subconscious mind by removing deep-seated impressions from past lives. It highlights the presence of equanimity and the attitude of a witness (sakshi bhav) from the outset, linking it to the Jain concept of "Samayika" (equanimity and meditation). It explains that Vipashyana, while preserved in the Buddhist tradition in Burma, has spread to India and the West in recent decades. The text emphasizes that Vipashyana is non-sectarian, free from rituals, mantras, idols, or symbols, making it accessible to individuals of any faith or even atheists. The core practice involves introspection through observing one's breath and the ever-changing physical sensations, developing the attitude of a detached observer. Due to the need for trained guidance, the text states that a 10-day retreat is necessary for beginners.

Page 5: This page details the three components of Vipashyana:

Shila (Conduct/Morality): This is the foundation, akin to Yam-Niyam in other yogic paths. Participants in the retreat commit to abstaining from violence, lying, stealing, unchastity, and intoxicants for the duration of the retreat.
Samadhi (Concentration): This involves training the mind to be aware of the present moment, rather than wandering aimlessly. In Vipashyana, Samadhi means maintaining an aware, concentrated mind free from attachment and aversion, observing the truth of the present moment for extended periods. This is achieved by focusing on the breath or the subtle physical sensations arising from bodily processes. The goal is not just concentration but right concentration (samyak samadhi), free from desire or aversion. The initial practice involves observing the natural breath without trying to alter it, which helps in calming the mind and making it more introspective. Focusing on sensations at the upper lip and nostrils is a simple yet effective way to achieve concentration.

Page 6: This page continues the explanation of Samadhi and introduces Prajna:

Anapana Sati (Mindfulness of Breathing): This is the specific technique used for developing concentration. It involves continuously observing the incoming and outgoing breath with awareness. For the first three and a half days of a 10-day retreat, participants practice Anapana Sati for about ten hours daily. This helps in making the mind introspective and concentrated, enabling it to perceive the subtle sensations within the body.
Prajna (Wisdom): Vipashyana proper begins on the fourth day, focusing on Prajna. Shila and Samadhi prepare the ground for Prajna, which is the awakening of wisdom and the eradication of ignorance. Instead of just observing the breath, the practice shifts to scanning the entire body from head to toe, observing whatever sensations arise in each part without reacting with attachment or aversion. The understanding that "this is impermanent" is cultivated. The text explains that usual reactions of attachment and aversion arise due to past conditioning. Vipashyana trains the observer to see these sensations as impermanent, hence not-self, and therefore a source of suffering, without any emotional response. This practice cultivates a detached, witnessing attitude.

Page 7: This page elaborates on the purpose of observing breath and sensations:

The continuous observation of subtle and gross changes within the body helps one become a detached observer of life. As this practice matures, it leads to the direct realization that the body is not a solid entity but a collection of constantly changing particles. This understanding dissolves the illusion of "self" in the body, strengthening detachment.
The ultimate goal of Vipashyana is to observe the ever-changing physical and mental streams, awaken the entire subconscious mind, transform it into conscious awareness, and ultimately realize the eternal truth beyond the flux of mind and body. This leads to freedom from attachment, aversion, and all conditioning, extinguishing the fire of craving and achieving Nirvana or liberation.
It is crucial to understand that observing breath and sensations is not the end goal. These are tools to purify the mind, sharpen awareness by diminishing ignorance, and to realize through direct experience the impermanence of the body and mind. This realization helps in understanding that attachment and aversion to these changing phenomena are the root of all suffering. The ultimate aim is the realization of the stable, eternal truth, the dissolution of accumulated conditioning, and the extinguishment of craving, leading to liberation.

Page 8: This page discusses the practical results of Vipashyana in daily life:

Consistent practice purifies the mind, freeing individuals from old attachments, habits, addictions, prejudices, likes, and dislikes. They experience an increase in equanimity, stability, and inner strength. The ability to face life's challenges with equanimity develops.
Their overall perspective on life changes, leading to detachment and natural compassion and love for fellow beings. This fosters harmony and happiness in family and social interactions.
As the mind becomes free from mental knots, psychosomatic illnesses often disappear. Addictions like alcohol and smoking are also overcome. The text posits that people turn to intoxicants and escapism to temporarily escape stress, anxiety, fear, and grief. By purifying and calming the mind through Vipashyana, these negative tendencies naturally cease.

Page 9: This page highlights a personal account of the effectiveness of Vipashyana for severe migraines:

The text mentions Shri S. N. Goenka, who currently conducts Vipashyana retreats in India. Goenka himself was cured of excruciating migraines that plagued him since childhood. Despite numerous treatments and consulting doctors worldwide, his condition worsened.
At the age of 25, he was experiencing migraines multiple times a month, lasting for days.
His friend, a judge in Burma, recommended Vipashyana meditation under the guidance of U Ba Khin. Initially hesitant due to religious prejudices, Goenka eventually joined a retreat after six months of suffering. He not only found relief from his pain but also experienced a profound shift in his life perspective.
He participated in many retreats and even stayed with U Ba Khin for extended periods, significantly progressing in his practice and gaining the ability to teach Vipashyana.
In 1969, Goenka came to India and conducted the first Vipashyana course in Mumbai, initially for his parents and a small group. Since then, he has been conducting courses across India and internationally, spreading the technique organically without any organized campaign.

Page 10: This page presents Vipashyana in Goenka's own words:

Goenka compares Vipashyana to the insight of a jeweler who looks beyond the superficial sparkle of a gem to its true value. It is about seeing with special insight, looking beyond the surface to understand the inner truth.
This requires introspection to gain self-knowledge, self-observation, self-insight, and self-realization.
The practice begins with observing the breath, which refines the mind. Then, observation extends to the various parts of the body, noticing gross and subtle sensations, which can be pleasant, unpleasant, or neutral. This is Vedananupassana (observation of sensations), which is important because every mental impurity is linked to a physical sensation.
Through Antarvipashyana (internal Vipashyana), one realizes through personal experience that the body is merely a collection of subtle particles and its nature is impermanence and change. With deep concentration, one observes the flow of the changing body and mind, realizing their impermanent and suffering nature, and thus their non-self nature. The emptiness of both is clearly perceived.

Page 11: This page continues Goenka's explanation:

In the interplay of mind and body, there is nothing permanent, stable, eternal, or unchanging that one can claim as "I" or "mine," or over which one can establish dominion. This is where the practice of observing the stream of name (mind) and form (body) with detachment begins.
As one delves deeper into subtle experiences, detachment strengthens. When accustomed to observing with detachment, external changes, whether pleasant sensory experiences or their absence, do not cause one to react with excessive joy or sorrow. The deep understanding of impermanence, even at the subtlest level, prevents one from being affected by these changes. One observes every changing situation with an equanimous and indifferent gaze.
Through the continuous practice of Shila, Samadhi, and Prajna, one can realize Nirvana, the ultimate freedom from suffering. Instead of being continually tormented by unsatisfiable craving, Vipashyana helps develop wisdom through personal experience, freeing one from deep attachments and leading to a state of equanimity, non-attachment, and liberation in life.

Page 12: This page contains devotional verses (dohas) about Dharma and Vipashyana:

The verses emphasize that true Dharma is the practice of a pure and tranquil mind. Dharma is not exclusive to any religion (Hindu, Buddhist, Muslim, Jain) but lies in purity of mind, peace, happiness, and contentment.
A restless, troubled mind leads to suffering, while a pure mind brings abundance of peace. The path that purifies the mind is the path of welfare and Dharma.
True Dharma is tested by its ability to alleviate suffering in life. Equanimity towards both happiness and sorrow, honor and insult, is the key to well-being.
One who neither dances with joy at happiness nor weeps at sorrow is a true practitioner of Dharma.
Equanimity is the nature of the mind, and when it becomes one's stable, inherent nature, life is filled with peace, prosperity, and auspiciousness.
The inner eyes open, infinite wisdom awakens, and through the brilliance of Vipashyana, suffering melts away instantly.
The verses conclude by stating that the human life and the company of saints are both rare. When both are attained, the suffering of worldly existence is overcome.

Page 13 & 14: These pages list various Vipashyana centers in India and abroad where 10-day residential courses are regularly held, providing addresses and phone numbers for those interested in joining.

Page 15: This page includes a note stating that the book "Mumukshuon ane Vipashyana" is currently unavailable but a revised third edition is expected in September 1991. It also includes a positive review from Kundanika Kapadia, a writer for "Janmabhumi" newspaper, who found the book very useful for clarifying Vipashyana. She notes that the book addresses the potential question of how Vipashyana leads to "Atma-sakshatkar" (self-realization) in a Buddhist context which is considered "Anatmavadi" (non-self). She praises Munishri's explanation and guidance for seekers. Another testimonial from Dr. Hemant V. Dagali from Limbdi, Saurashtra, expresses deep gratitude for the practical guidance provided by the book, highlighting its immense benefits in daily life and calling it a practical guide for the spiritual path.

In essence, the book "Vipashyana Shu Che" by Munishri Amarendravijay serves as an accessible introduction to Vipashyana meditation, demystifying its practice and highlighting its transformative potential for individuals seeking peace, purity, and spiritual growth, with a particular emphasis on its practical application in everyday life and its alignment with principles of equanimity and self-awareness.