I came across the term “Vipassana” (विपस्सना) a long time ago in connection with a politician. She went on a session of Vipassana, and this was widely publicized through newspapers. At that time, I didn’t bother to find out what Vipassana was. Just a couple of days ago, another politician reportedly said he was going for Vipassana. This led me to try to find out what Vipassana is all about.
So, what did I find out about Vipassana?
Vipassana is an ancient term coined by the Buddhists, especially the Theravāda Buddhists (Theravāda थेरवाद from Sanskrit Sthaviravāda स्थविरवाद meaning the doctrine of the elders; vāda = doctrine, sthavira = elders.) Vipassana is a Pali/Prakrit word. The Sanskrit equivalent is Vipaśyanā (विपश्यना) formed with upasarga vi वि plus the root word paśya पश्य to see. (पश्यति = he/she/it sees.) It denotes looking inside. Antardŗṣṭi (अन्तर्दृष्टि അന്തർദൃഷ്ടി), so to speak. Looking deep within oneself. If the politicians do the Vipassana right, they wouldn’t remain deceitful politicians anymore, in my humble opinion. So, these political Vipassana-s are a farce, again in my humble opinion.
My question is, has the term Vipaśyanā (विपश्यना) been used in the Vedas, Upanishads or other ancient Sanskrit works pertaining to Sanātana Dharma?
Thanks and regards,
Radhakrishna Warrier
नैव किंचित्करोमीति युक्तो मन्येत तत्त्ववित् ।
पश्यन्श्रृण्वन्स्पृशन्जघ्रन्नश्नन्गच्छन्श्वसन्स्वपन् ॥८॥
has the term Vipaśyanā (विपश्यना) been used in the Vedas, Upanishads or other ancient Sanskrit works pertaining to Sanātana Dharma?
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Namaste
A submission on this thread of discussion.
Buddhist Practice of विपस्सना is a branch out practice of Gita Yoga- Teaching under (6-23 to29) – Taken out as a yogaanga practice, which runs common to Vaidika and Avaidika practices of yogaanga.
Buddhists and Jians adapted –accepted – Yoga practices; They do not accept ‘infallible authority of Veda -Pramanam’.
Would Yoga practice lead to ‘ Veda- Darshna/ Can yogi become a Muni / Mantra Drashtaa’ – is a different question which may need further exploration connecting ‘Yogeswara Sri Krishna describing himself as ‘Vedanta Krit/ Vedavit eva cha – aham’.
Probably ‘ Schools which accept ‘Buddha as one of Avataras of Vishnu’ need to answer this question.
Probably, Jains who embed ‘ Vishnu- Chihna/ ankitas’ on Teerthankaras need to address this question.
1. English Scribing of VIPASSANA is not Devanagari Samskruth – ‘Vipaśyanā (विपश्यना)’ .
2. The Buddhist Technical term is विपस्सना - vipassanā - traced to Prakruth/ Pali/ ..(Non Sanskrit).
3. By Yoga- Meditation practice, विपस्सना - vipassanā is NON- ENGAGED NEUTRAL OBSERVATION OF FLOW OF EVENTS. And in residential training practices, one modality of practice becomes ‘Observe the flow of in-out- breath’. This is yogaanga technicality of ‘प्राण- वायु -श्वास- गति - दर्शनम् prāṇa- vāyu -śvāsa- gati – darśanam’- an elevated practice and diversity under ‘ Pranayama’.
4. Original Teaching of विपस्सना – vipassanā by Goenka is available at link
Vipassana Meditation (dhamma.org) https://www.dhamma.org/hi/about/vipassana
The linguistic Transcribing error विपस्सना – vipassanā as (विपश्यना)’and tracing it to Samskruth is seen there.
The error percolates and gets broadcasted through the WIKI link- विपश्यना - विकिपीडिया (wikipedia.org) and the like.
5. The Buddhist Encyclopedia explains the term and practice : Vipassanā - Encyclopedia of Buddhism
Vipassanā
vipassanā (Pali; Skt. vipaśyanā; T. lhag mthong ལྷག་མཐོང་; C. guan 觀) is translated as "insight," etc.
The practice of insight (vipassana) is one of two branches of meditative cultivation (bhāvanā) within Buddhism, the other being calm (samatha).[1] Calm meditation cultivates concentration (samadhi) and stability within the mind. Insight meditation cultivates clarity and wisdom.
Specifically, insight meditation is directed towards developing "insight into the true nature of reality." Rupert Gethin states:
Insight meditation aims at understanding three aspects of the nature of things: that they are impermanent and unstable (anitya), that they are unsatisfactory and imperfect (duḥkha), and that they are not self (anātman). The philosophical nuances of these three terms may be expressed differently in the theoretical writings of various Buddhist schools, but in one way or another the higher stages of the Buddhist path focus on the direct understanding and seeing of these aspects of the world.[2]
Regards
BVK Sastry
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