Anapanasati or Vipassana

Twenty seven years ago (25.09.1988), Osho advised me to do Vipassana  – watching breath and thoughts – as a method of meditation.  To quote from his letter :

 

"Bhagwan received your letter and sends His blessings.

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In the morning, when you wake up, do vipassana for half an hour – sitting silently, watching each in-breath, each out-breath, see the thoughts come but just let them go by, do not become involved with them ... just be the watcher." 

 

Thereafter, in the year 1993, propelled by the desire of experiencing maun (silence), I happened to go through a 10 day Vipassana course organised by the preceptors from Igatpuri.  This course, among others, enables one to develop Kaya Smriti (body awareness) and power to say 'NO' to dictates of one's mind – and thus be a little free from slavery of one's own mind.

 

In the year 2003, I was part of an 8 day intensive course named "Samayama" conducted by Sadguru Jaggi Vasudeva.  Vipassana is again at the core of its contents.  Besides I attended Hatyoga sessions conducted by the preceptors from Sadguru's Ashram.  Here, I formally learnt Shavasana involving being aware of 61 points in the body – a form of Vipassana. 

 

Ever since I have been doing Vipassana in various forms – watching breath, feelings, thoughts, limbs of the body, doing Shavasana etc.

 

Now, Guruji (Shri G V Mungale) has also advised me to do this for half an hour after Japa, same duration as advised by Osho.  

 

This Buddha Purnima day, looking to the occasion, I picked up a book on Bhagwan Buddha from a  collection of a very few books lying in my Amirah.  While reading this book, I came across a few practical tips on Ananpanasati or Vipassana.  Excerpts from the book may help a few. 

 

Anapanasati

 

It is mindfulness on respiration...

This is one of the best subjects of meditation which appeals equally to all. The Buddha also practised this anapanasati before His Enlightenment.

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A few practical hints :

 

Adopting a convenient posture, breathe out and close the mouth. Breathe through the nostrils naturally and not forcefully. Inhale first and mentally count one. Exhale and count two, concentrating on the breathing process. In this manner one may count upto ten constantly focussing one's attention on respiration. It is possible for the mind to wander before one counts upto ten. But one need not be discouraged. Let one try till one succeeds. Gradually one may increase the number of series – say five series of ten. Later one may concentrate on respiration without counting.

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While meditating, the right hand should be placed on the left hand, the neck straightened so that the nose is in a perpendicular line with the navel. The tongue should rest on the upper palate. The belt should be loosened ... Some prefer closed eyes to shut out all unnecessary light and external sights. 

Although there are certain advantages in closing the eyes, it is not always recommended as it tends to drowsiness. Then the mind gets out of control and wanders aimlessly, vagrant thoughts arise, the body looses its erectness, quite unconsciously the mouth opens...and the head nods. 

The Buddhas usually sit with half closed eyes looking through the tip of the nose not more than a distance of four feet away. 

 

When this concentration is practised for a certain period, a day will come when one will realise that this so called body is supported by mere breath and that body perishes when breathing ceases. One instantly realises impermanence. Where there is change there can't be a permanent entity or an immortal soul. Insight could then be developed to gain Arahantship (to obtain deliverance).

 

The Buddha and His Teachings

I have gone through a book on the life and teachings of The Buddha (Titled as "The BUDDHA and His Teachings" by NARADA - a JAICO publication). It contains numerous pearls of wisdom and very effective steps to help serious seekers. I am putting here a few excerpts from the book which struck me (some other teachings could be even more important to other readers as everyone's need and stage of evolution is different). 

Excerpts 

Whatever the deluded sensualist may feel about it, to the dispassionate thinker the enjoyment of sensual pleasures is distinctly short-lived, never completely satisfying, and results in unpleasant reactions. Speaking of worldly happiness, the Buddha says that the acquisition of wealth and the enjoyment of possessions are two sources of pleasure for a layman. An understanding recluse would not however seek delight in the pursuit of these fleeing pleasures. To the surprise of the average man he might shun them. What constitutes pleasure to the former is a source of alarm to the latter to whom renunciation alone is pleasure. 

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The body, O Bhikkhus is soulless. If, O Bhikkhus, there were in this a soul then this body would not be subject to suffering...

In like manner feelings, perceptions, mental states, and consciousness, are soulless. 

"What think ye, O Bhikkhus, is this body permanent or impermanent?"

"Impermanent, Lord."

"Is that which is impermanent happy or painful?"

"It is painful, Lord."

"Is it justifiable, then, to think of that which is impermanent, painful and transitory: "This is mine; this am I; this is my soul?"

"Certainly not, Lord."

Similarly, O Bhikkhus, feelings, perceptions, mental states and consciousness are impermanent and painful. 

"Is it justifiable to think of these which is impermanent, painful and transitory: "This is mine; this am I; this is my soul?"

"Certainly not, Lord."

"Then, O Bhikkhus, all body, feelings, perceptions, mental states and consciousness whether past, present or future, personal or external, coarse or subtle, low or high, far or near, should be understood by right knowledge in their real nature as: "These are not mine; these am I Not; these are not my soul."

"The learned Ariyan disciple who sees thus gets a disgust for body, for feelings, for perceptions, for mental states, for consciousness; is detached from the abhorrent thing and is emancipated through detachment. Then dawns on him the knowledge: 'Emancipated am I'. He understands that rebirth is ended, ..."

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To Rahul, his son, apart from above and other teachings the Buddha advises: 

"Seek a remote lodging, secluded and noiseless. Be moderate in food."

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Affection arises from intimacy, and sorrow results thereby. Realising the evil born of affection wander alone like a rhinocerous. 

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Variegated, sweet, and enchanting are sensual pleasures. In diverse forms they seduce the heart. Recognising their menace, wander alone like a rhinocerous.
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Be like a lion that trembles not at sounds. 

Be like the wind that doesn't cling to the meshes of a net. 

Be like a lotus that is not contaminated by the mud from which it springs up. 

Wander alone like a rhinocerous. 

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Alone we come, alone we go. 

Non-attachment is happiness in this world. 

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As fruits fall from a tree - tender, ripe or old - even so we die in our infancy, in the prime of manhood or even in old age. 

The sun rises in the East only to set in the West. 

Flowers bloom in the morning to fade in the evening. 

Inevitable death, which comes to all without exception, we have to face with perfect equanimity.