Everyone seeks happiness. Everyone likes to be happy. We, the ordinary people very strongly believe the wealth, property power, sex, and prestige brings us happiness. With this wrong impression we all run after them seeking so called happiness, sometime throughout all our life time. That is a simple truth of our life. A baby just born and a person who ready to end the struggle at last breath are not beyond that truth. The Baby just born is crying for happiness, dying man takes his last breath with unsatisfied desire. We as the young and adults are struggling for this happiness as that is the legacy of unsatisfactory mind. That is the nature of the person who is traveling in this limitless Samsaric journey. No one can overcome this circle of birth and death. Anything is not capable of changing this nature, wealth, power or any such thing is not strong enough to help us to overcome the consequence of the real nature of life. The Buddha had expressed this eternal nature using the word of DUKKHA. He emphasized that; this material way of searching happiness is a non-Aryan research.  If anyone who experiences birth, decay, and death in his whole samsaric journey seeks the same material gains to achieve happiness that is because of his or her ignorance. Dedicating our whole life to search such things can be considered by the wise as a useless effort. In Buddhism it is called as a “non- Aryan Search”.  However, all of us keep searching the same as a part of our human nature.

As the Buddha explained, seeking happiness through material gains or other mundane ways is like a thirsty person drinking salt water. This person only gets more thirsty. But no one has understood this particular fact of life and due to our ignorance we continuously keep drinking salt water i.e. to follow the same material search to gains happiness.

 We are so much used to continue to feed our basic physical and mental necessities by repeating the same pattern.  The result is that, this patteren becomes a habit which is very difficult to get rid of. We try to deceive our mind with this mundane happiness while inviting lots of suffering and unsatisfactory consequence. This habit is a result of our passing through of many lives in the Samsaric journey in the past. We do not have sufficient wisdom and because of the darkness of our ignorance, we have suffered for many millions of lives.

However, those who are living according to the Dhamma or those who have the acquaintance with the Dhamma, develop a better understanding of this real nature of life.  They quickly sense the danger of their possible wrong behavior that would bring suffering or pain.  Because of this understanding during the time of the Buddha many young people from various different social classes, and economic backgrounds, came to see the Buddha and they gradually changed and improved their life style. We come across many such incidents recorded in the Original Buddhist Texts.

 After experiencing their new lifestyle, those young people finally realized the worthlessness of the mundane happiness. With the guidance of the Buddha they try to follow true search of happiness. When they were with the investigating mind they found the true happiness, and ultimately they attained the complete wisdom. They inherited the happiness based on highest equanimity. This happiness is called the Vipassana happiness or happiness borne from insight. It is universal; it can be experienced by anyone in this life itself regardless of his or her background. It is timeless, eternal, and supra mundane.

How do we achieve this particular happiness of vipassana?  All our life what we do is acting doing things as a reaction to what we experience through our senses. We call this acting and reacting. This is an unavoidable human nature. In our whole present life time, as well as past journey through the Samsara, we only have done is, acting and reacting and nothing else. When there arises a pleasant feeling that we admire then we try to hold on it. When there arises an unpleasant feeling then we refuse it and try to push it away. This reacting mind is what we have inherited in the journey through Samsara.

This can be stopped. The stopping of acting as reaction happens in the minds of the people who practice a deep mental training or cultivation of mind (Bhavana).  Such people, before they act or react to things observe what is taking place in their mind without any judgment or labeling. While they employ this mind force of observing everything in and out of the mental and physical world, being mindful, they do not produce any further habits or karmic consequences. This is a wonderful experience that can be achieved by anyone who correctly cultivates the mind.

First of all you have to develop the concentration of mind by practicing one or more selected tranquility (Samatha) meditation practices. With this one -pointedness of mind you will have the ability to observe the action or reaction while it is taking place in your own mind. Then our normal reactive mind stops reacting to things but objectively observe everything that arises in the mind without judging or emotional involvement. This mind’s penetrative ability directs you to see things as they really are!

This can be called the way of seeing thing in panoramic view or in full perspective which we have never experienced before. This totally new insight experience makes our mind clearer and illuminated.  From that step on you are no more influenced by the usual reactive mind, because you see every internal and external phenomenon so clearly, as they are. This experience is so profound indeed. This mind is so impartial, active and penetrative.

 This is not just someone’s imagination! Everyone can experience this through the practice and insightful investigation. This knowledge becomes your own direct realization that is not based on second hand information or description from a book.  The Buddha realized this as his own discovery. This had been a totally new understanding of the human condition in the history of mankind that brought the peace and happiness to millions of people in the past 26 centuries. Buddha’s whole teachings are based on this direct experience but it is not a revelation of any external divine power.

Through the cultivation of Vipassana meditation, one experiences a deep liberation and relief. There is no expectation in return in him. So you are more capable of doing your duties towards everyone; not only for yourself but for all sentient beings.  You serve the world with highest compassion and enthusiasm. Your peace of mind is not governed by any external condition. You do not discriminate others or you are not interested in what other had done or not done. You are only concern about your responsibilities and duties towards others.



This is a transformation is that comes as a result of your own practice. What you are benefiting from is the result of your own observation, investigation and understanding. At this point you see the impermanence (Anicca), or unsatisfactoriness, (Dhukkha) and absence of permanent self (Anatta) of everything in this world.

As you are fully mindful, nothing happens in your mind without your awareness. There is no room in your mind for your past emotional habits.

 Another important significance is that, you cannot share this experience with anyone except for another person who has the similar practice and attainment. This method of cultivating has being highly esteemed by the wise as the Happiness of Vipassana.


Ven. Dr Tawalama Dhammika, abbot of the Geneva International Buddhist Centre and chief prelate monk of Switzerland.