..续本文上一页 But I was confident that, just as a site had been found, a few people would also be prepared to participate.

　　Vijay himself said with great enthusiasm, "I shall be one of the students. I had wished to take charge of arranging the course but my father can do it. I”ll sit the course instead."

　　My old friend and associate from Myanmar, Kantibhai G. Shah, had come to my home to see me. When he heard about the course he also said with great enthusiasm, "I”ll be a student and our friend B.C. Shah will be another. I”ll bring him along."

　　"Now the course will certainly be held," I said, "even if only two or three people participate."

　　My mother was sitting nearby. Her face, which always used to be so cheerful, looked forlorn. The waves of her sorrow tugged at my mind. When I lay down to sleep at night, her image came before my eyes again and again. I could understand her frame of mind only too well. She was torn between conflicting emotions. On the one hand, her son had come for her sake from far away to conduct a Vipassana course in which she wished to participate. On the other hand, her younger son would feel hurt if she did so.

　　I too was sad. One reason was that the prophecies made long ago appeared to be coming true: after perhaps 2,000 years a Vipassana course was about to be held in India. I had hoped that, by taking part in this historic Dhamma mission and helping to organise it, my entire family in India would share the merits. Now there did not seem to be the slightest possibility that this would happen.

　　Another reason for my sadness was that I wished to repay my debt of gratitude to my parents. In their old age I wished to make the effort to put them on the path of Dhamma. But I could not see any possibility of their joining the course. What could I do

　　 I had only the strength of mettā to rely on. During that night I sent strong mettā to my parents and brothers. The next day I felt that the entire atmosphere was vibrating with enthusiasm. Early in the morning another old friend from Myanmar, Motilal Chaudhary, and Bharat, the son of Balchand Poddar, came to see me. Both were old students. When they heard about the course they said that they were ready to join it and assured me that they would also ask others to take part. I phoned Madras. Family members who had settled there were delighted when they heard the news about the upcoming course, and three of them decided to come to Bombay to participate.

　　My mother and father were observing all this. I could understand my mother”s difficulties very well, but in the present situation I could not find the courage to say anything to her. And I knew only too well my father”s stubbornness. He had joined Ananda Marg even though he was not greatly influenced by it. While living in Myanmar he had completed a Vipassana course with Sayagyi U Ba Khin, in which his Anapana had been very powerful. Sayagyi had been very satisfied with him. There was only one difficulty barring him from taking part in the course: he did not wish to give up the performance of his daily religious rituals. I suggested to him that, just as someone else had been found to perform the rituals for him during the course he did in Myanmar, the same arrangement could be made here also. To my pleasant surprise, he accepted my suggestion at once. At this my mother summoned up her courage and said, "If you are going to meditate, I shall also meditate, if not for ten days then at least for five."

　　My happiness was limitless. Here was the chance for me to repay my debt to my parents. "Who knows," I thought, "the remaining family members who are Ananda Marg followers may experience the benefits of Vipassana at some time in the future, but these two have reached old age; they should sit now." And so it happened. Both parents participated in the first course from July 3 to 13, 1969, along with twelve other students. My mother remained for the full ten days of the course and benefited greatly.

　　I was surprised to see that, although my Ananda Marg brothers did not offer to help on this first course, they did not put any obstacles in the way of this meritorious endeavor, nor did they express any opposition or feel the slightest annoyance. All our apprehensions proved to have been unfounded. My mind was suffused with feelings of gratitude toward them. At the conclusion of the course, I mentally shared the merits of this great Dhamma undertaking and made the Dhamma wish that sooner or later their merits would also bear fruit, so that they may also taste the nectar of Vipassana and be happy.

　　These difficulties were only for the first course. Immediately afterwards, students who had taken part and experienced the benefits began to organise and to serve courses, one after another. Thus, after 2,000 years, the pure stream of Dhamma again began to flow in India. Since 1969 it has swelled into a mighty river, bringing happiness to people in India and around the world. The doors of liberation were opened for many, allowing them to realise true happiness.

　　May the Dhamma-Ganges of Vipassana gain more and more strength, and continue to benefit people throughout the world.

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