Vipassana Research Institute

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Vipassana Meditation Technique
as taught by S.N. Goenka

Vipassana Teachers

Vipassana Research Institute

His concise, clear and extensive scholarly work served to clarify the experiential aspect of Dhamma.

Vipassana Research Institute

He was born in a poor farming village and in 1915 was appointed as a teacher by Ledi Sayadaw.

Vipassana Research Institute

He was Goenkaji's teacher and also an outstanding civil servant of Burma.

Vipassana Research Institute

As the principal teacher, Goenkaji, as he is known, has been instrumental in the spread of Vipassana in modern times.

"The technique of Vipassana is a simple, practical way to achieve real peace of mind and to lead a happy, useful life. It is not confined to any particular religion or dogma"

Vipassana Newsletter

Monthly English Newsletters published by VRI. The Hindi, Gujarati, Telugu & Tamil editions are also available in Acrobat PDF format. Back issues are also listed.

This web site provides information on the Vipassana Meditation Technique, as taught by S.N.Goenka and his assistant teachers in the tradition of Sayagyi U Ba Khin. Vipassana is a universal, scientific method towards purifying the mind. It is the practical essence of the teachings of the Buddha, who taught Dhamma - the Universal Law of Nature.
Vipassana Research Institute

NewsLetter January 2016


Ucchinda sinehamattano kumudam saradikamva panina.
Santimaggameva bruhaya Nibbanam sugatena desitam.

Cut off your craving as one plucks an autumn lily with the hand. Nibbana has been expounded on by the Buddha; cultivate that Path which leads to it.

—Dhammapada 285, Maggavaggo


Measures to Maintain Peaceful Purity of Vipassana Centres

(By Acarya S.N. Goenka (From a forthcoming VRI publication The Sammasambuddha in Tipiṭaka, Vol 2; translated from the original in Hindi)

Vihāras of the Buddha were not for socializing or an idle life. People came to them for the serious practice of Vipassana meditation. But many sectarian āoerams of those days had idlers wasting time in gossip.

Monasteries of the Buddha were not called ‘ashrams’, but were called ‘vihāras’ or meditation centres. These vihāras maintained strict discipline, out of the compassionate understanding that all those living there would benefit from working hard to purify their minds.

Most meditators were self-disciplined. However the Buddha made a rule to maintain the pure atmosphere of vihāras: anyone who had previously belonged to a sect, or had lived in a sectarian ashram, and was now seeking to be ordained as a monk in the Sangha, must first be given a trial period of four months, and could not be immediately ordained. This was to see if they could maintain a disciplined life. On the other hand, lay people or householders were ordained soon after making a formal request.

The Buddha established this rule based on the experience of seeing the undisciplined, idle life of many sectarians or those living in sectarian ashrams. They spent the day chattering and the night snoring. If ordained immediately as monks, these undisciplined people would pollute the atmosphere of the vihāras. So, instead of refusing them admission, they were given this trial period of four months before being ordained as monks. This was for their benefit. They were given time to fit into the Dhamma life of a vihāra, where the main work was serious Vipassana meditation – with noble silence.

The most important rule in a vihāra regarding talking was:

“Dhammī vā kathā ariyo vā tuṇhībhāvo.”

– (MI.273 Pāsarāsi Sutta)

– Either discuss Dhamma or observe noble silence.

How to discuss Dhamma matters? When a meditator sought guidance from a senior regarding the theory and practice of Dhamma, he would receive proper answers. Either the questioner would ask questions, or the guide would answer; and only one would speak at a time. As a result, the peaceful atmosphere of the meditation centre was not disturbed. Had they begun to debate or argue, then uproar would have ensued. But when one asked a question, others present were able to listen to the answer, and their doubts would also be removed. They accordingly received Dhamma inspiration, observed noble silence and were absorbed in meditation.

The Buddha said: “Idhāvuso sāriputta, bhikkhu paṭisallānārāmo hoti paṭisallānarato, ajjhattaṃ cetosa- mathamanuyutto anirākatajjhāno, vipassanāya samannāgato, brūhetā suññāgārānaṃ.”

– (M.1.334, Mahāgosinga Sutta)

– Sāriputta, a bhikkhu delights in solitary meditation, is delighted with solitude devoted to developing purity, serenity of mind. By not neglecting Vipassana meditation, he gains insight into the truth within. He thus spends much time in meditation cells.

Due to immeasurablise merits gained by such dedicated monks, the number of meditation centres (vihāras) increased. More people were able to learn and practice Vipassana and come out of suffering. That is why so much importance was given to observing noble silence. Observing noble silence, was conducive to deep meditation and, contributed to the Dhamma splendor of the Sangha.

Serious meditators observed noble silence as much as possible, even while living in the forest. Silence was all the more necessary in the vihāras, as a large number of meditators were living together. If it was necessary to break silence, one had to speak as softly and gently as possible, so as not to disturb other meditators with loud talking.

Sāriputta and Mahāmoggallāna The Buddha always emphasized the need to preserve the quiet and peaceful atmosphere in the vihāras. So long as meditators spoke gently and softly on Dhamma matters, the congenial atmosphere for practicing Vipassana would be maintained. But disturbance resulted if many talked loudly at the same time. When this happened, there was no difference between sectarian āoerams and vihāras of meditation. The congenial atmosphere for meditation was polluted, and the Buddha would admonish those causing such disturbances.

This rule of noble silence, or right speech when needed, applied also in the calm and quiet atmosphere of forest vihāras where meditators also worked. It was necessary there too, to maintain the pure atmosphere.

On one occasion, the Enlightened One was in the ¾malika forest of Cātumā in the Sākya country. Two groups of 500 newly ordained monks arrived as students of Venerables Sāriputta and Moggallāna. They caused an uproar, talking loudly. Dhamma rules apply equally to all, and equally bring benefits to all. Therefore, even though these 1,000 noisy monks were under the guidance of two of the most senior elders in the Sangha, the Enlightened One prescribed strong medicine.

The Buddha said: “Gacchatha, bhikkhave, paṇāmemi vo, na vo mama santike vatthabban’ti.”

– (M.2.157, Cātuma Sutta)

– Monks, you may leave. This is not the time for you to live here in meditation with the Buddha.

Fully understanding the benefits of the All Compassionate One’s disciplinary measures, the two elders paid homage to the Buddha and left with the 1,000 monks for a faraway place.

People were quite stunned, for Sāriputta and Mahāmoggallāna were like the right and left hands of the Buddha. And here they were sent away for spoiling the pure atmosphere for meditation. Whether in a large Vipassana meditation centre like Jetavana, or in a lonely forest, self-discipline is required, it is essential. This was the Sammasambuddha’s timeless, compassionate reminder to all Vipassana meditators.

People wondered, “How will Dhamma continue to work smoothly without Sāriputta and Mahāmoggallāna?” After some time the anxious Sākyas of Cātumā came to the Buddha, to plead for the two Dhamma elders. Sahampati Brahmā also spoke in favour of Venerables Sāriputta and Mahāmoggallāna, and the 1,000 errant monks.

"Abhinandatu, bhante, bhagavā bhikkhusanghaṃ; abhivadatu, bhante, bhagavā" bhikkhusaghaṃ.

– (M.2.158, Cātuma Sutta)

– Lord, may the Enlightened One permit them to be among the Sangha,

– Lord, may the Enlightened One once again give benevolent instructions to them in the Sangha.

– Like an infinitely compassionate surgeon, the Sammasambuddha knew that painful corrective measures could not be avoided – for the greater welfare of meditators. In time, the 1,000 monks progressed with their serious meditation, and benefited. Then the Buddha was most happy to permit them to return to the vihāra.

In this way, the Buddha made it clear that corrective measures to maintain and protect the purity of a Vipassana centre must be taken. This was even more so when those responsible for violating discipline were senior Dhamma workers, or the most senior Vipassana teachers like Venerables Sāriputta and Mahāmoggallāna.

Farewell Shardaben!

Respected Guruji: ‘Sharda, my daughter! I would like you to take the responsibility of running the Vipassana Research Institute (VRI). Henceforth you are to be its director.’

Shardaben: ‘Guruji, I am committed to serve you. But please let me remain a simple sevak (server) in your Vipassana mission. Do not give me such a huge responsibility! I don’t think I can do justice to it.’ was her plaintive response.

Guruji: 'If you are committed to serve me and Dhamma then please do as I ask you to. I want you to take up this responsibility. I know you do not hanker after senior posts, but I can see you are capable and well suited for this role.’ This is how Guruji, seeing her unflinching dedication and capabilities addressed Dr. Sharda Sanghvi after the previous director of VRI, Dr. Ravindra Panth, had left to work at Nalanda University.

And in the year 2000, Dr. Shardaben accepted her new responsibilities as instructed by Guruji with zeal initiating many new projects always bearing in mind the profound role of Vipassana Research Institute in the spread of Dhamma.

Dr. Shardaben became an important assistant to Guruji. Whenever some vital research work was undertaken, ‘call Sharda’ was a common refrain. Whenever Guruji needed any reference material to be researched for the gigantic work he had undertaken to reestablish the literature containing the teachings of the Buddha beneficial to a serious Dhamma aspirant he would call on Sharda. Hardly a day passed without long talks, at times more than once in a day, between teacher and the dedicated disciple in their search to put forth peerless data that would carry the Dhamma mission forward. She was an unflinching pillar of support and worked relentlessly. Now that pillar is no more.

A phone call from him and she would search everywhere possible looking for inaccessible books and references, no task was too small or too large for her. For her it was very straight forward: 'Guruji wants it.' If some required reference notes or material was unavailable, who else but Sharda would trawl libraries, investigate which publisher in whichever part of India had it and persist till she finally got what she wanted.

Her remarkable simplicity and profound love towards Pali and continuous efforts to fulfill Guruji’s Dhamma requirements were noteworthy. The task many a time was not easy. But for her, not fulfilling a task entrusted to her by Guruji was inconceivable. There are dozens of folders brimming with works collected by her in Guruji’s library which became starting points for him to continue his priceless work on Dhamma literature.

There was humility and sincerity in her work that carried a singular goal – to take Dhamma forward.

There were many who were keen to serve Guruji and thereby Vipassana; and indeed they offered their services. They were sincere helpers for whom Guruji used to say, ‘I am not alone; Dhamma comes with thousands of hands!’ Amongst them, Ms. Shardaben Sanghavi was an exceptional sevika. She shone like a star with her pure dedication, sincere work and complete surrender to Buddha, Dhamma, Sangha and her present teacher.

She did her first Vipassana course in December 1981 at Dhammagiri. Right away she knew that this was the path to Nibbana, the gateway to total freedom for her. After that there was no looking back. While continuing to deepen her own sadhana she served many courses, including children’s courses, and wherever else she was called upon to give her services.

When Guruji appointed her as an assistant teacher in 1994, she hesitated before accepting her new role with humility; after all it was one more way to serve Dhamma as she saw it.

She soon realized that she did not understand inspirational Pali phrases used by Guruji during meditation courses and their profound implications; so important to grasp Dhamma in its depths. In her zeal to understand Dhamma with its subtleties Shardaben joined Pali classes that were started by VRI. She travelled from Mumbai to Igatpuri every weekend for this, completing an M.A. and Ph.D in Pali in the year 1999.

And now with her as a director of VRI, the study of Pali language and Pali literature received a considerable boost. Enthusiastic and energetic she initiated many new projects and taught Pali at VRI in Igatpuri. She also became a visiting faculty at Somaiya College and Mumbai University for Buddhist Literature and M. Phil and PhD guide.

She had pursued and succeeded in getting MA and PhD degrees in Pali started in affiliation with Mumbai University; a rare feat, since the task that normally takes years was accomplished in a few months. She also became a member of the board of studies for Sanskrit, Pali and Prakrit and was appointed as course coordinator and visiting lecturer for the courses: Vipassana Theory and Practice’ run by the University of Mumbai in collaboration with VRI. Pali language, the repository of Buddha’s teachings received a tremendous boost with her singular efforts.

Pali teaching was well established at Dhamma Giri with a growing number of students attending, but Guruji and Shardaben decided to shift the work to the Global Vipassana Centre in Mumbai. It was more accessible to a larger number of students and visiting faculties and also for Guruji. So a new research centre was established, residential facilities for students were opened and classes started. The facility was named Pariyatti Bhavan. Looking at her enthusiastic and sincere work, Guruji appointed her as a lifetime trustee of the Global Vipassana Foundation, Gorai, Mumbai.

Due to her persistent efforts, not only were Pali classes started, but an impressive library was established which contained literature from all religions for comparative studies. After Guruji’s demise, thousands of books from his personal library were relocated to this library.

Her one goal was to deepen her practice, and in the course of her Dhamma journey, serve Dhamma under the guidance of Guruji as much as she could. The loving warmth with which she taught her students is a testimony to her selfless work.

She did this till her last breath, literally. She was at Dhamma Giri in Igatpuri for a 45-day Vipassana retreat. It was the 25th day of the course and the afternoon adhitthana sitting had just ended at 3.30 pm, when she came out of her meditation cell feeling breathless and lay down under a tree. Even as the servers and teachers came rushing and called for a doctor, she whispered calmly, ‘my time has come.’ Within a few minutes she had left her body, as smoothly and painlessly as if dozing off. Only it was a sleep from which there was no waking up. It was 27th March 2015. She was 64 years old.

It was a life well lived; dedicated to the one true purpose of human existence; to get firmly established in Dhamma and help others along the path. How can one grieve for such a person! One can only say – go in peace Shardaben. You were an example for others to emulate.

A committed guide, she always kept extra copies of books with her. Who knew which student would turn up asking for one! She had built a formidable library well stocked with books on Pali literature which she had searched for and collected from all over India and overseas. She had a carte blanche from Guruji to call for any books or material that she deemed necessary for the VRI library.

Her students waited for their well respected teacher to return from the course and give them further guidance. Only this time she would not be returning. Her departure, as sudden as it was, highlighted the ephemeral nature of existence.Anicca! It has left a void that is difficult to fill.

Farewell Shardaben! We will miss you!
Sharda Sanghvi - 7th March 1951 – 27th March 2015

Vipassana Research Institute

V.R.I. Academic Schedule - 2015, Global Pagoda Campus, Mumbai.

1. Learn to read and write Pali in three scripts (Burmese-Roman-Devanagari) (10th to 19th May)
2. Residential Pali- English Intensive Course (25th May to 9th Aug)
3. Non-Residential Pali Course (4thJuly to 28thFeb) Classes on Saturdays 1-4 pm (Open to Non-meditators also).
4. Translation Workshop (10th Aug to 17th Aug)
5. Workshop on Ashokan Inscription & Brahmi Script (1st to 5th Oct)
6. Research Methodology Workshop (15th Nov to 19th Nov) (Open to non-meditators also) Please find Eligibility Criteria for above courses on the
7. Diploma Course on the teachings of the Buddha, Vipassana theory and practice.
Vipassana Research Institute (VRI) and Mumbai University jointly conduct this Diploma course on theoretical and practical aspects of the Buddha’s teachings, and practical application of Vipassana in various fields. Application form available from 6th July to 17th July, 2015 from Mon to Fri between 11.30 am to 2.30 pm at Philosophy Department, Jnaneshwar Bhavan, Mumbai University, Kalina, Santacruz (E).Mumbai - 400098. Tel 022-26527337. Duration of course is from 18th July, 2015, till March end 2016. Classes- every Saturday 2:30 to 6:30 pm. Eligibility: Min. 12th pass. It will be compulsory to sit a Vipassana course during the Diwali vacation. For more information contact: 1) VRI office 022-33747560, 2) Mrs. Baljit Lamba - 09833518979, 3) Miss Rajshree - 09004698648
V.R.I. research project topics: (1)Vipassana as found in the words of saints (santavani me Vipassana),
(2) Elements of Ayurveda as found in Tipitaka.
(3) Transformation through Vipassana, then and now. If anyone has done work on these topics or wishes to contribute towards these projects, he/she is welcome. Contact: E-mail:; Tel.: +91-22-33747560.

Dhamma Pushkar

The first 20-day long course will be hosted at Dhamma Pushkar from Nov 15 to Dec 6, 2015. With this in view and increasing requests from female meditators, construction work on 8 new single female rooms has been initiated.

Among other projects that are sought to be initiated (subject to availability of funds) are the construction of a Mini Dhamma hall and the extension of the Pagoda (from the current no of 29 cells) by adding an outer circle of 33 cells.

More information is available on:

Update on Myanmar Centers

Dhamma Pabbata

Construction has been completed with the first ten-day course held from April 10-21, 2015.

150 students attended the course. The Center has accommodation and a Dhamma Hall for 200. It is located in Mu Se Township, in the northern Shan State, near the Yunnan Province of China.

Dhamma Sangama

Construction has been completed with the first ten day course held from April 10th 2015. The next three courses are already full. The accommodation is for 200 students and the Dhamma Hall seats 250. The Center is located in Myitkyina, Kachin State in the north of Myanmar .

Dhamma Shwe

The Center, which is in Shwebo, is currently under construction and is expected to be completed by this September. It is the forth Center to be developed in Sagaing Division.

The Spread of Dhamma in Africa

The first Vipassana course in Africa was held in Kenya about 25 years ago. Following that, three 10-day courses and one Satipatthana course have been held in Kenya annually. In 2003 Dhamma Pataka Centre in Cape Town South Africa was established and began holding courses with about 15 meditation courses annually being held there. The first course in Ethiopia was held in 2007 and since then three courses a year have continued to be conducted at rental sites. In addition to these three countries camps at rental sites have been held regularly in many other countries in Africa including in Mozambique where a course was held recently. About 1600 meditators are benefiting yearly from these Vipassana courses.

Many young, educated, professional people and those from the business community are participating. More than 300 young people attend courses every year. In October of this year Tunisia will become the tenth African nation to offer a Vipassana course.

Children’s courses are also held with discourses given in English and the local language of the area. The Teacher’s Self Course will be held in two locations from Nov 14th to 29th concurrent with the Teacher’s Self Course held in India. Though local donations are not large, there has been no difficulty in organizing the courses. The work of Dhamma is progressing unimpeded and will continue to grow.

Wholesome Death

Assistant Teacher Mr. Robert Crane passed away peacefully at 3 am on 13th March. He played a key role in the spread of Dhamma in Africa. Prior to the construction of Dhamma Pataka Vipassana Centre, camps at rental sites were held regularly and thousands of people benefited. One cannot forget the invaluable contribution of Mr. Robert in the expansion of Dhamma in Africa. May he be peaceful and happy.


One Day Mega courses on the auspicious occasions of ¾OEādh and Sharada Pūrṇimā and on the death anniversary of Respected Guruji

On Sunday August 2, 2015 and Sunday 27 September 2015 a one-day mega course will be conducted at the Global Vipassana Pagoda in the presence of respected Mātājī. Course hours: 11:00 AM to 4:00 PM. Non-meditators can participate in the discourse at 3:00 PM. Please contact the following numbers for registration. Please only come with registration and ‘samaggānaṃ taposukho’ – take advantage of the happiness of practicing meditation with such a large group. (Contact: 022-28451170, 022-337475-01/43/44-ext 9. Phone booking hours: 11:00 AM to 5:00 PM every day. Online Registration:

Children's Meditation Courses in Mumbai

Date: 17-5, 21-6
Place: Goregaon (age 10 to 16 Only)

Registration before Course Thursday and Friday

Date Course site Age (years) Registration
First Sunday Dombivili 10-16 2 days before Course
First Sunday Matunga 10-16 2 days before Course
First Sunday Ulhasnagar 10-16 2 days before Course
Second Sunday Sanpada 10-16 2 days before Course
Second Sunday Andheri 10-16 2 days before Course
Third Sunday Ghatkopar 10-16 2 days before Course
Fourth Sunday Airoli 10-16 2 days before Course

2 Day Residential Anapana Course for Children: (age 12 to 16 Only for Girls) 28 to 29-5-2015, (age 12 to 16 Only for Boys)􀃀 30 to 31-5-2015, Bhiwindi: Naik Foundation Padaga village (Bhiwandi) Mumbai Nasik Highway (N.H.3) After Padaga Toll Naka, Near Pallavi Hotel, For Registration call 022-25162505, 25011096. (Registration After 15th May Only)

Course Timing: 8:30 am to 2:30 pm. Registration Timings: 11 am to 1 pm on the specified numbers and dates for each location. Course Timing: 8:30 am to 2:30 pm. Registration Timings: 11 am to 1 pm on the specified numbers and dates for each location. Course Venues:-- Goregaon: Vipassana Counselling & Research Centre, Siddharth Municipal General Hospital, Goregaon (W), Tel: 2624-2025. Dombivili: K B Vira HighSchool, Near Muncipal Office, Dombivali (E) Mob. 9930301594.

Registered No. NSK/232/2015-2017

Ulhasnagar: 703-A Block /1405, Gokul Nagar, Behind Netaji School, Near Mahesh Granite, Tel. 9970755130, Matunga: Amulakh Amirchand High School, Rafi Ahmed Kidwai Road, New SNDT College, King's Circle, Matunga (CR), Mob. 98201-50336, 98922-18186. Sanpada: Navi Mumbai Mahanagar Palika School, Sector 5, Sanpaada. Tel: 7738649821, 9699862322, 9223300575, Andheri: Mayfair Meridian Meditation Hall, Ceaser Road, Off S.V. Road, Amboli, Near St. Blaise Church Andheri, Mob. 99674-80865, 99678-13469. Ghatkopar: SNDT School, New Building, Cama Lane, Ghatkopar (W), Opp Vidyut Society, Mumbai 400086. Tel: 25011096, 25162505. Airoli: Saraswati School, Sector 5, Airoli, Mob. 9892565765.

Please call two days in advance for registration. NB *Please bring cushion. *Please register on the specified phone numbers. If unable to attend after registration, please inform in advance. *Please arrive on time for the course.

Additional Responsibilities

Senior Assistant Teachers

1. Mr. Ashok Khobragade, To assist the Centre Teacher of Dhamma Kanana Center

Assistant Teachers

1. Mrs. Shyama Khobragade, To assist the Centre Teacher of Dhamma Kanana Center


Assistant Teachers

1.Mr. Chaturbhuj Kar, Bhubaneshwar
2.Mr. Siddharth Meshram, Nagpur
3. Ms. Milan Korgaonkar, Kolhapur
4.Mr. Tej Raj Shakya, Nepal
5.Mr. Durga Nath Aryal, Nepal
6. Mr. Ram Prasad Koirala, Nepal
7. Mr. Tika Ram Timilsina, Nepal
8. Mr. Kamal Prasad Pradhan, Nepal
9. Ms. Bekha Man Maharjan, Nepal 10. Mr. Vikrant Pandey, Nepal
11. Mrs. Gita Devi Pokharel, Nepal
12. Mrs. Chandra Shakya, Nepal
13. Mrs. Tate Yamashita, Japan
14. Mr. Dong Xuan Yan, China
15. Mrs. Ya Ling Lei, China
16. Ms. Lijuan (Jasmine) Mu, China

Childrens’ Course Teachers

1, Dr Nagrao Dongare, Dhule
2. Mrs. Pushpa Patil, Dhule
3. Dr. Prashant Deore, Dhule
4. Mrs Aruna Deshmukh, Dhule
5. Dr Mrs Kalpana Shinde, Dhule
6. Mrs Neeta Gosar, Dhule
7. Mr Ravindra Bhamre, Dhule
8. Mr. Manoj Bhamre, Dhule
9. Mr Vasshishta Awate, Pune
10.Mr. Fernando Loucao, Portugal
11. Mrs Marisa Jesus, Portugal
12. Mr Clive Taylor, UK
13. Ms. Andrea Jane Keeble, Australia

Dhamma Dohas

Kare bāta to dharama kī, varanā sādhe mauna;
Mithyā vak vilāsa rata, mukta ho sakā kauna.

It is better to be silent, unless one is talking about Dhamma. Who has ever achieved Nibbana by empty chatter!

Cupa cupa cupa karate rahen, gahana dharma abhyāsa;
Gahana mauna men hī mile, parama tattva avināoea;

Grow deep in Dhamma with sincere practice while maintaining total silence. The Indestructible can be discovered in deep silence alone.

Tīnon hī vācāla hain, kiñcita mauna na hoya;
Kāyā vāṇī citta ko, mauna kiye muni hoya.

All three are talkative, none being silent. Only by silencing these three – the body, tongue and mind – does one become a true sage.

Batarasa aura pramāda men, mata amūlya koeaṇa khoya;
Mauna sādha mehanata kare, dharama sahāyaka hoya.

Don’t lose invaluable time in empty chatter and indolence. Dhamma truly helps those who work hard with sincerity.

Baiṭha pālathī māra kara, kāyā sīdhī rākha;
Mauna mauna mana mauna kara, cākha dharama rasa cākha.

Sit cross legged keeping the body straight and erect. Be more and more silent and taste the nectar of Dhamma.

Now Available in Audio Stores

Vipassana Guru ji (S.N.Goenka ji) discourses in various languages, chantings and other audio materials now available on worldwide audio stores to download and stream, such as iTunes, Saavn, Spotify, Amazon Prime Music, Google Play Music (International), etc.

Global Vipassana Pagoda

A 325-feet monument of Peace and Harmony built on Gorai Island, Mumbai. It includes a Dhamma Hall for over 8,000 meditators to sit and meditate and being built is an Exhibition gallery for visitors. Adjacent to the Pagoda is a 10 Day course center. The Global Vipassana Pagoda was inaugurated by the President of India on 8th Feb 2009.

GVP project update

A project to beautify and further develop the Global Vipassana Pagoda has been launched.

Questions and Answers

Goenkaji has answered a wide spectrum of questions on Vipassana and other related topics. This includes clarifying points of practice for Vipassana students.


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Vipassana Meditation Courses

Vipassana is taught through 10-day residential courses that are free of cost. Courses are held in Vipassana centers and many non-centers in over 100 nations all over the world.

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Courses for Children

Children can learn Anapana - the first step of Vipassana. These courses are for children between the ages of 8 to 16 years.

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Courses for Teenagers

Seven-day Vipassana courses are organised for teenagers who are between the ages of 15 to 19 years.

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MITRA Upakram New

MITRA Upakram is an initiative of Government of Maharashtra to facilitate wholesome mental growth of school children.

Vipassana Research Institute