Sadhak Anshit Was born on August 15, 1985 in Kanpur city, this is a Yogi, a spiritual teacher and a divinity. They are also called 'seekers'. Her mother is Asha and father Arun ji and her wife's name is Neha ji. He is the eldest of his three brothers and sister and he is the founder of a non-profit human services organization called 'Student and Youth Welfare Association' . The organization teaches yoga and meditation method programs in many states of India, including Uttar Pradesh as well as many social and community development schemes. His father was also a meditator. Since childhood Sadhak Anshit were unselfish nature lovers and they had very close relationship with nature. From time to time, in spite of seeing their natural breath, they used to go in deep meditation, from which they have made other subjects and objects better than the other, Understood clearly and well. He had a good understanding of good and bad from childhood. In the Young age he was elected from Kanpur University by winning the election of student wing and by staying in the middle of the youth, he guided him from time to time, as a good guide and guide, and by staying in the middle of youth, After giving a slogan, he carried out extensive campaign and work on the de-addiction and he worked from time to time to prevent the youth from going ahead with addiction. At the age of 24, he met Yog guru Rishi Ji, after which he started the hard work of yoga and meditation, and gradually he experienced many spiritual experiences and his spiritual journey took a new dimension, Founded as a seeker and spiritual master. He got a Masters degree from the University of Kanpur, along with a degree of physical education as well as a degree of physical education Programme . And he practiced strictly by adopting the ancient meditation method Vipassana and in this sadhana he examined himself, as a result, he could give his life a new direction.

1. Sadhak Anshit
Biography
Sadhak Anshit
Founder of Student And Youth Welfare
Association
Philosophy Yoga, Inner Engineering, Vippasana
Personal
Nationality Indian
Born 15 August 1986
Kanpur, uttar pradesh India
Spouse Neha ji
Religious career
Literary
works
Inner Engineering, Ancient Meditation
techniques, Law of Attractions
Sadhak Anshit (born 15 August 1986) is an Indian Sadhak, mystic, poet He founded the Student and Youth welfare
Association, a non profit organization which offers Meditation programs around the India,
Early life
Sadhak Anshit Ji was born in the year 1986... at Kanpur ( uttar Pradesh) to Arun pratap Singh and Asha singh.
His earlier schooling was in city of Kanpur. College studies were completed in the city of Kanpur(Uttar Pradesh).
Anshitji has sole mission of creatingintense awarenessamongstall individuals... aboutthe
science ofmeditation ...and its primary role in providing physical,mentaland intellectual
health and well-being to all.

2. Spiritual experience
In one of the meditation camps in Dehradun, suddenly he started to feel all the small sensations of his body
and the brain reached that level where his mind went to the state of thoughtlessness, where there was no
thought inside the mind, but after that the senses They were made up of their senses and their senses were
being born in their body, at the same time they had their own elements in their body. And to those who know,
they have another body that we named astral body.
Sadhak Anshit Was born on August 15, 1985 in Kanpur city, this is a Yogi, a spiritual teacher and a divinity.
They are also called 'seekers'. Her mother is Asha and father Arun ji and her wife's name is Neha ji.
He is the eldest of his three brothers and sister and he is the founder of a non-profit human services
organization called 'Student and Youth Welfare Association' . The organization teaches yoga and meditation
method programs in many states of India, including Uttar Pradesh as well as many social and community
development schemes.
His father was also a meditator. Since childhood Sadhak Anshit were unselfish nature lovers and they had
very close relationship with nature. From time to time, in spite of seeing their natural breath, they used to go
in deep meditation, from which they have made other subjects and objects better than the other, Understood
clearly and well.
He had a good understanding of good and bad from childhood. In the Young age he was elected from
Kanpur University by winning the election of student wing and by staying in the middle of the youth, he
guided him from time to time, as a good guide and guide, and by staying in the middle of youth, After giving a
slogan, he carried out extensive campaign and work on the de-addiction and he worked from time to time to
prevent the youth from going ahead with addiction.
At the age of 24, he met Yog guru Rishi Ji, after which he started the hard work of yoga and meditation, and
gradually he experienced many spiritual experiences and his spiritual journey took a new dimension,
Founded as a seeker and spiritual master.
He got a Masters degree from the University of Kanpur, along with a degree of physical education as well as
a degree of physical education Programme . And he practiced strictly by adopting the ancient meditation
method Vipassana and in this sadhana he examined himself, as a result, he could give his life a new
direction.
Unknowingly, at the age of twenty-five years, he had an intense self-realization, he had a deep self-
realization, which changed the direction of his life. In an ashram of Dehradun he was sitting in meditation
while his mind reached the state of thoughtlessness and suddenly, at the same time, he was experienced
beyond body. He felt that he was not in his body and he started experiencing another body, gradually, with
time, he went on doing his meditation deeper, which made him many other divine temporal and supernatural
experiences.
Then he resolved to give up these experiences and these meditation methods to every single person of the
whole universe, who have been wandering from his true path and engaged in other topics, he says that the
sensation of the bliss of the ecstasy Every person should be a person who is suffering from work, anger,
greed, attachment, delusion and laziness in the physical world.
He also created the Student and Youth Welfare Association organization even though he had kept the youth
in his mind, but along with the time, he worked with the task of awakening this young class suffering from
drug de-addiction in his organization, along with poor children. They also went to slum huts for education and
also run single-school programs and also helped many promising poor children. By connecting the place with
Shiva Yog Sansthan, in many provinces of this country, many programs of Yoga and Meditation have been
performed and have been done continuously and by connecting the All human- being's with their ancient
civilization to spread them on the path of truth and religion. Even doing the work from time to time and doing
it in the present time also.
He started the Shiva Yoga Center with only this far-reaching thinking that every person coming to this yoga
center can know about his inner strength and through yoga and meditation, he has to find a way out of the
mean path The path that would be accomplished, was ever difficult and impossible for him. This powerful
place designed for the journey of internal development is devoted to reaching the four main paths of yoga -
knowledge, karma, action and devotion to the people.

3. Anshit ji has sole mission of creating intense awareness amongst all individuals ... about the science of
meditation ... and its primary role in providing physical, mental and intellectual health and well-being to all.
Sadhak Anshit is a dynamic personality and known world wide as a meditation learner and teacher...he is
sharing his experiences with youth of India. people from all walk of life are visiting him for their different
problems. sadhak anshit message to all humanity is - "human has a lot potential just this potentiality has to
be realized with in....a man can do anything and meditation is the key."
Introduction to Meditation
Meditation is considered the most important of all yoga practices and leads to emotional balance,
peace of mind, and a joy of living.
Daily practice is known to remove anger, anxiety and depression. In this comprehensive and
informative course you will be guided in the basic techniques of meditation to establish a daily
practice. In addition the course will help you to understand the nature of the mind and how to develop
concentration and inner stability.
His Meditation techniques
Vipassana Meditation
Anapanasati Meditation
Tratak Meditation
Anahat naad (Sound Meditation)
Yoga nidra Meditation
Agya Chakra Meditation

4. In addition the course will help you to understand the nature of the mind and how to develop
concentration and inner stability.
• Why and how to meditate
• How to establish a meditation practice at home
• How to develop concentration
• Meditation using mantras – tools for meditation
Meditation is easy! Meditation, a non-religious process; it is whatintroduces you to yourself.
Meditation is much like the before and after of seeing your obscured self in a fogged mirror, then
wiping it clean to unveil a clear reflection.
We believe as exercise strengthens muscles, contemplation & meditation strengthen the brain and the
neuralsystem.
We need Meditation. 30 minutes of Meditation a day, 5 days a week for 4 weeks, can help calming the
mind;handleprocess the 70000 dailythoughts, alleviate stress & tension, improve performance&
concentration and enhancegeneral well being.
1. Peace, relaxation, calmness and balancein emotions can only be found “with-in” and not“with-
out.” ThisBalancein thoughtsand emotions can only be found through relaxation and harmonizing of
Body and Mind – A state of Meditation.
2. Meditation is balancing theMind. When the mind is balanced, it in turn cleanses the body and
bringsabout a sense of clarity, understandingand peace. Meditation allows you to look within, leading
you on a journey of observing yourself to a transformation of the Self.
"Meditation “Balancing theMind” is the homeostasis of Vata-Pitta-Kapha, Ida-Pingla-Sushumna,
harmonyof Yin-Yang and the equilibrium of the Sympathetic& Para Sympatheticnervous system."

5. 3. Meditation is stilling the Mind. When the mind is still, it rests — it is not doing anyactivity, but a lot
of repair work happensin this state. The real healing takes place in this process. It’s a process of
healing within.
What is Mindfulness?
Mindfulness means paying attention in a particular way: on purpose, in the present moment, and non-
judgmentally.
This presence increases awareness and frees us from the anxiety and worry that rob us of clarity and focus.
When we are living in the present, we are not living in fear of the future nor in the regrets of the past.
Scientific research shows that mindfulness meditation is effective in promoting a sense of well-being and
improving focus, clarity of mind, concentration, creativity and sleep
BREATHING EXERCISES
Through mindfulness meditation, students learn the correct way to breathe, how to recognize changes in the
breath caused by stress, and how to use the power of breath to relieve that stress and promote renewed
energy, calm and clarity of mind.
L AUGH AND L OVE
.
MEDITATION
Meditation is the art of finding ourselves. It guides us to a more aware, centered and open place where we
can be free of past conditioning and can connect with our innate self-confidence. Students become calmer,
happier and healthier.
.

6. Mindfulness and meditation practices and programs for Indian youth are used in concert
with traditional interventions and approaches and as independent programs. These
practices for youth may be implemented as health promotion, stress management, and
prevention strategies, and may also be used as selective interventions for various physical,
emotional, and psychological challenges facing youth. A number of secularized mindfulness
and meditation practices emerged from the field of mind-body medicine for the
therapeutic purpose of alleviating symptoms of stress and illness and restoration of
health. “Ensure Healthy Development for all Indian Youth,” by stimulating discussion
about literature and research on mindfulness and meditation practices and programs for
youth. These practices and programs are offered in diverse settings, including counseling,
Behavioral Health, medical, educational, and community settings. The presenters will
offer a detailed handout outlining the state of the literature and evidence base regarding
mindfulness and meditation programs for adolescents. The session will then include a
dialogue about mindfulness and meditation for adolescents, including historical, cultural
and developmental factors. Finally, the presenters will guide the conversation to promote
sharing knowledge and scholarship on this topic.
Sadhak Anshit

7. Next and Very Powerful Meditation technique For Indian Youth Anapansati&
Vippasana
Anapana sati, the meditation on in-and-out breathing, is the first subject of meditation expounded by
the Buddha in the Maha-satipatthana Sutta, the Great Discourse on the Foundations of Mindfulness. The
Buddha laid special stress on this meditation, for it is the gateway to enlightenment and Nibbana
adopted by all the Buddhas of the past as the very basis for their attainment of Buddhahood. When the
Blessed One sat at the foot of the Bodhi Tree and resolved not to rise until he had reached
enlightenment, he took up anapana sati as his subject of meditation. On the basis of this, he attained
the four jhanas, recollected his previous lives, fathomed the nature of samsara, aroused the succession
of great insight knowledges, and at dawn, while 100,000 world systems trembled, he attained the
limitless wisdom of a Fully Enlightened Buddha.
Let us then offer our veneration to the Blessed One, who became a peerless world-transcending Buddha
through this meditation of anapana sati. May we comprehend this subject of meditation fully, with
wisdom resplendent like the sun and moon. Through its power may we attain the blissful peace of
Nibbana.

8. The Basic Text
Let us first examine the meaning of the text expounded by the Buddha on anapana sati. The text
begins:
"Herein, monks, a monk who has gone to the forest, or to the foot of a tree, or to an empty place, sits down
cross legged, holding his back erect, arousing mindfulness in front of him."
This means that any person belonging to the four types of individuals mentioned in this teaching —
namely, bhikkhu (monk), bhikkhuni (nun), upasaka (layman) or upasika (laywoman) — desirous of
practicing this meditation, should go either to a forest, to the foot of a secluded tree, or to a solitary
dwelling. There he should sit down cross-legged, and keeping his body in an erect position, fix his
mindfulness at the tip of his nose, the locus for his object of meditation.
If he breathes in a long breath, he should comprehend this with full awareness. If he breathes out a
long breath, he should comprehend this with full awareness. If he breathes in a short breath, he should
comprehend this with full awareness. if he breathes out a short breath, he should comprehend this with
full awareness.
"He breathes in experiencing the whole body, he breathes out experiencing the whole body": that is,
with well-placed mindfulness, he sees the beginning, the middle and the end of the two phases, the in-
breath and the out-breath. As he practices watching the in-breath and the out breath with mindfulness,
he calms down and tranquilizes the two functions of in breathing and out-breathing.
The Buddha illustrates this with a simile. When a clever turner or his apprentice works an object on his
lathe, he attends to his task with fixed attention: in making a long turn or a short turn, he knows that
he is making a long turn or a short turn. In the same manner if the practitioner of meditation breathes
in a long breath he comprehends it as such; and if he breathes out a long breath, he comprehends it as
such; if he breathes in a short breath, he comprehends it as such; and if he breathes out a short
breath, he comprehends it as such. He exercises his awareness so as to see the beginning, the middle
and the end of these two functions of breathing in and breathing out. He comprehends with wisdom the
calming down of these two aspects of in-breathing and out-breathing.
In this way he comprehends the two functions of in-breathing and out-breathing in himself, and the two
functions of in breathing and out-breathing in other persons. He also comprehends the two functions of
in-breathing and out-breathing in himself and in others in rapid alternation. He comprehends as well the
cause for the arising of in-breathing and out-breathing, and the cause for the cessation of in breathing
and out-breathing, and the moment-by-moment arising and cessation of in-breathing and out-
breathing.
He then realizes that this body which exercises the two functions of in-breathing and out-breathing is
only a body, not an ego or "I." This mindfulness and wisdom become helpful in developing greater and
more profound mindfulness and wisdom, enabling him to discard the erroneous conceptions of things in
terms of "I" and "mine." He then becomes skilled in living with wisdom in respect of this body and he
does not grasp anything in the world with craving, conceit or false views. Living unattached, the
meditator treads the path to Nibbana by contemplating the nature of the body.
This is an amplified paraphrase of the passage from the Maha-satipatthana Sutta on anapana sati. This
meditation has been explained in sixteen different ways in various suttas. Of these sixteen, the first
tetrad has been explained here. But these four are the foundation for all the sixteen ways in which
anapana sati can be practiced.
The Preliminaries of Practice
Now we should investigate the preliminary stages to practicing this meditation. In the first place the
Buddha indicated a suitable dwelling for practicing anapana sati. In the sutta he has mentioned three
places: the forest, the foot of a tree, or an isolated empty place. This last can be a quiet restful hut, or
a dwelling place free from the presence of people. We may even consider a meditation hall an empty

9. place. Although there may be a large collection of people in such a hall, if every one remains calm and
silent it can be considered an empty place.
The Buddha recommended such places because in order to practice anapana sati, silence is an essential
factor. A beginning meditator will find it easier to develop mental concentration with anapana sati only if
there is silence. Even if one cannot find complete silence, one should choose a quiet place where one
will enjoy privacy.
Next the Buddha explained the sitting posture. There are four postures which can be adopted for
meditation: standing, sitting, reclining and walking. Of these the most suitable posture to practice
anapana sati at the beginning is the seated posture.
The person wishing to practice anapana sati should sit down cross-legged. For bhikkhus and laymen,
the Buddha has recommended the cross-legged Position. This is not an easy posture for everyone, but it
can be gradually mastered. The half cross-legged position has been recommended for bhikkhunis and
laywomen. This is the posture of sitting with one leg bent. It would be greatly beneficial if the cross
legged posture recommended for bhikkhus and laymen could be adopted in the "lotus" pattern, with the
feet turned up and resting on the opposite thighs. If that is inconvenient, one should sit with the two
feet tucked underneath the body.
In the practice of anapana sati, it is imperative to hold the body upright. The torso should be kept erect,
though not strained and rigid. One can cultivate this meditation properly only if all the bones of the
spine are linked together in an erect position. Therefore, this advice of the Buddha to keep the upper
part of the body erect should be clearly comprehended and followed.
The hands should be placed gently on the lap, the back of the right hand over the palm of the left. The
eyes can be closed softly, or left half-closed, whichever is more comfortable. The head should be held
straight, tilted a slight angle downwards, the nose perpendicular to the navel
The next factor is the place for fixing the attention. To cultivate anapana sati one should be clearly
mindful of the place where the incoming and outgoing breaths enter and leave the nostrils. This will be
felt as a spot beneath the nostrils or on the upper lip, wherever the impact of the air coming in and out
the nostrils can be felt most distinctly. On that spot the attention should be fixed, like a sentry watching
a gate.
Then the Buddha has explained the manner in which anapana sati has to be cultivated. One breathes in
mindfully, breathes out mindfully. From birth to death this function of in-breathing and out-breathing
continues without a break, without a stop, but since we do not consciously reflect on it, we do not even
realize the presence of this breath. If we do so, we can derive much benefit by way of calm and insight.
Thus the Buddha has advised us to be aware of the function of breathing.
The practitioner of meditation who consciously watches the breath in this manner should never try to
control his breathing or hold back his breath with effort. For if he controls his breath or holds back his
breath with conscious effort, he will become fatigued and his mental concentration will be disturbed and
broken. The key to the practice is to set up mindfulness naturally at the spot where the in-breaths and
the out-breaths are felt entering and leaving the nostrils. Then the meditator has to maintain his
awareness of the touch sensation of the breath, keeping the awareness as steady and consistent as
possible.
The Eight Steps
To help practitioners in developing this meditation, the commentators and meditation masters have
indicated eight graduated steps in the practice. These eight steps will first be enumerated, and then
they will be explained in relation to the actual meditative process.
The eight steps are named:
counting (ganana); following (anubandhana); contact (phusana); fixing (thapana); observing (sallakkha

10. na); turning away (vivattana),purification (parisuddhi); and retrospection (patipassana). These eight
cover the whole course of meditative development up to the attainment of arahantship.
(I) C O UNT ING
Counting is intended for those who have never before practiced anapana sati. It is not necessary for
those who have practiced meditation for a considerable period of time. However, as it is expedient to
have a knowledge of this, counting should be understood in the following manner.
When the meditator sits down for meditation, he fixes his attention at the tip of his nose and
consciously attends to the sequence of in-and-out breathing. He notes the breath as it enters, and notes
the breath as it leaves, touching against the tip of the nose or the upper lip. At this time he begins to
count these movements.
There are a few methods of counting. The easiest is explained thus: The first breath felt is counted as
"one, one"; the second as "two, two"; the third as "three, three"; the fourth as "four, four"; the fifth as
"five, five" and so on up to the tenth breath which is counted as "ten, ten." Then he returns to "one,
one" and continues again up to "ten, ten." This is repeated over and over from one to ten.
The mere counting is not itself meditation, but the counting has become an essential aid to meditation.
A person who has not practiced meditation before, finding it difficult to understand the nature of his
mind, may think he is meditating while his mind runs helter skelter. Counting is an easy method to
control the wandering mind.
If a person fixes his mind well on his meditation, he can maintain this counting correctly. If the mind
flees in all directions, and he misses the count, he becomes confused and thus can realize that his mind
has wandered about. If the mind has lost track of the count, the meditator should begin the counting
over again. In this way he should start the counting again from the beginning, even if he has gone
wrong a thousand times.
As the practice develops, there may come a time when the in-breathing and out breathing take a
shorter course and it is not possible to count the same number many times. Then the meditator has to
count quickly "one," "two," "three," etc. When he counts in this manner he can comprehend the
difference between a long in-breath and out-breath and a short in-breath and out-breath.
(II) FO LLO WING
"Following" means following the breath with the mind. When the mind has been subdued by counting
and is fixed on the in-breathing and out-breathing, the counting is stopped and replaced by mentally
keeping track of the course of the breath. This is explained by the Buddha in this manner:
"When the meditator breathes in a long breath, he comprehends that he is breathing in a long breath; and when he is breathing out a
long breath, he comprehends that he is breathing out a long breath."
Herein, one does not deliberately take a long in-breath or a long out-breath. One simply comprehends
what actually takes place.
The Buddha has declared in the next passage that a meditator trains himself thinking: "I shall breathe
in experiencing the whole body, and I shall breath out experiencing the whole body." Here, what is
meant as "the whole body" is the entire cycle of breathing in and breathing out. The meditator should
fix his attention so as to see the beginning, the middle and the end of each cycle of in-breathing and
out-breathing. It is this practice that is called "experiencing the whole body."
The beginning, middle and end of the breath must be correctly understood. It is incorrect to consider
the tip of the nose to be the beginning of the breath, the chest to be the middle, and the navel to be the
end. If one attempts to trace the breath from the nose through the chest to the belly, or to follow it out
from the belly through the chest to the nose, one's concentration will be disrupted and one's mind will
become agitated. The beginning of the in-breath, properly understood, is the start of the inhalation, the
middle is continued inhalation, and the end is the completion of the inhalation. Likewise, in regard to

11. the out breath, the beginning is the start of the exhalation, the middle is the continued exhalation, and
the end is the completion of the exhalation. To "experience the whole body" means to be aware of the
entire cycle of each inhalation and exhalation, keeping the mind fixed at the spot around the nostrils or
on the upper lip where the breath is felt entering and leaving the nose.
This work of contemplating the breath at the area around the nostrils, without following it inside and
outside the body, is illustrated by the commentaries with the similes of the gatekeeper and the saw.
Just as a gatekeeper examines each person entering and leaving the city only as he passes through the
gate, without following him inside or outside the city, so the meditator should be aware of each breath
only as it passes through the nostrils, without following it inside or outside the body.
Just as a man sawing a log will keep his attention fixed on the spot where the teeth of the saw cut
through the wood, without following the movement of the teeth back and forth, so the meditator should
contemplate the breath as it swings back and forth around the nostrils, without letting his mindfulness
be distracted by the breath's inward and outward passage through the body.
When a person meditates earnestly in this manner, seeing the entire process, a joyous thrill pervades
his mind. And since the mind does not wander about, the whole body becomes calm and composed,
cool and comfortable.
(III) C O NT AC T AND (IV) FIXING
These two aspects of the practice indicate the development of stronger concentration. When the
mindfulness of breathing is maintained, the breathing becomes more and more subtle and tranquil. As a
result the body becomes calm and ceases to feel fatigued. Bodily pain and numbness disappear, and the
body begins to feel an exhilarating comfort, as if it were being fanned with a coolgentle breeze.
At that time, because of the tranquillity of the mind, the breathing becomes finer and finer until it
seems that it has ceased. At times this condition lasts for many minutes. This is when breathing ceases
to be felt. At this time some be come alarmed thinking the breathing has ceased, but it is not so. The
breathing exists but in a very delicate and subtle form. No matter how subtle the breathing becomes,
one must still keep mindful of the contact (phusana) of the breath in the area of the nostrils, without
losing track of it. The mind then becomes free from the five hindrances — sensual desire, anger,
drowsiness, restlessness and doubt. As a result one becomes calm and joyful.
It is at this stage that the "signs" or mental images appear heralding the success of concentration. First
comes the learning sign (uggaha-nimitta), then the counterpart sign (patibhaga-nimitta). To some the
sign appears like a wad of cotton, like an electric light, a sliver chain, a mist or a wheel. It appeared to
the Buddha like the clear and bright midday sun.
The learning sign is unsteady, it moves here and there, up and down. But the counterpart sign
appearing at the end of the nostrils is steady, fixed and motionless. At this time there are no
hindrances, the mind is most active and extremely tranquil. This stage is expounded by the Buddha
when he states that one breathes in tranquilizing the activity of the body, one breathes out tranquilizing
the activity of the body.
The arising of the counterpart sign and the suppression of the five hindrances marks the attainment of
access concentration (upacara-samadhi). As concentration is further developed, the meditator attains
full absorption (appana-samadhi) beginning with the first jhana. Four stages of absorption can be
attained by the practice of anapana sati, namely, the first, second, third and fourth jhanas. These
stages of deep concentration are called "fixing" (thapana).
(V) O BSER VING
A person who has reached jhana should not stop there but should go on to develop insight
meditation (vipassana). The stages of insight are called "observing" (sallakkhana). When insight
reaches its climax, the meditator attains the supramundane paths, starting with the stage of stream-

12. entry. Because these paths turn away the fetters that bind one to the cycle of birth and death, they are
called "turning away" (vivattana).
The paths are followed by their respective fruitions; this stage is called
"purification" (parisuddhi) because one has been cleansed of defilements. Thereafter one realizes the
final stage, reviewing knowledge, called retrospection (patipassana) because one looks back upon one's
entire path of progress and one's attainments. This is a brief overview of the main stages along the path
to Nibbana, based on the meditation of anapana sati. Now let us examine the course of practice in
terms of the seven stages of purification.
T HE SEVEN ST AGES O F PUR IFIC AT IO N
The person who has taken up the practice begins by establishing himself in a fitting moral code. If he is
a layman, he first establishes himself in the five precepts or the ten precepts. If he is a bhikkhu, he
begins his meditation while scrupulously maintaining the moral code prescribed for him. The unbroken
observance of his respective moral code constitutes purification of morality (sila-visuddhi).
Next, he applies himself to his topic of meditation, and as a result, the hindrances become subjugated
and the mind becomes fixed in concentration. This is purification of mind (citta-visuddhi) — the mind in
which the hindrances have been fully suppressed — and this includes both access concentration and the
four jhanas.
When the meditator becomes well established in concentration, he next turns his attention to insight
meditation. To develop insight on the basis of anapana sati, the meditator first considers that this
process of in-and-out breathing is only form, a series of bodily events — not a self or ego. The mental
factors that contemplate the breathing are in turn only mind, a series of mental events — not a self or
ego. This discrimination of mind and matter (nama-rupa) is called purification of view (ditthi-visuddhi).

13. One who has reached this stage comprehends the process of in-and-out breathing by way of the
conditions for the arising and cessation of the bodily and mental phenomena involved in the process of
breathing. This knowledge, which becomes extended to all bodily and mental phenomena in terms of
their dependent arising, is called the comprehension of conditions. As his understanding matures, all
doubts conceived by him in respect of past, future and present times are dispelled. Thus this stage is
called "purification by the transcending of doubt."
After having, understood the causal relations of mind and matter, the meditator proceeds further with
insight meditation, and in time there arises the wisdom "seeing the rise and fall of things." When he
breathes in and out, he sees the bodily and mental states pass in and out of existence moment after
moment. As this wisdom becomes clearer, the mind becomes illumined and happiness and tranquillity
arise, along with faith, vigor, mindfulness, wisdom and equanimity.
When these factors appear, he reflects on them, observing their three characteristics of impermanence,
suffering and egolessness. The wisdom that distinguishes between the exhilarating results of the
practice and the task of detached contemplation is called "purification by knowledge and vision of the
true path and the false path." His mind, so purified, sees very clearly the rise and cessation of mind and
matter.
He sees next, with each in-breath and out-breath, the breaking up of the concomitant mental and bodily
phenomena, which appears just like the bursting of the bubbles seen in a pot of boiling rice, or like the
breaking up of bubbles when rain falls on a pool of water, or like the cracking of sesamum or mustard
seeds as they are put into a red-hot pan. This wisdom which sees the constant and instantaneous
breaking up of mental and bodily phenomena is called "the knowledge of dissolution." Through this
wisdom he acquires the ability to see how all factors of mind and body throughout the world arise and
disappear.
Then there arises in him the wisdom that sees all of these phenomena as a fearsome spectacle. He sees
that in none of the spheres of existence, not even in the heavenly planes, is there any genuine pleasure
or happiness, and he comprehends misfortune and danger.
Then he conceives a revulsion towards all conditioned existence. He arouses an urge to free himself
from the world, an all consuming desire for deliverance. Then, by considering the means of releasing
himself, there arises in him a state of wisdom which quickly reflects on impermanence, suffering and
egolessness, and leads to subtle and deep levels of insight.
Now there appears in him the comprehension that the aggregates of mind and body appearing in all the
world systems are afflicted by suffering, and he realizes that the state of Nibbana, which transcends the
world, is exceedingly peaceful and comforting. When he comprehends this situation, his mind attains
the knowledge of equanimity about formations. This is the climax of insight meditation, called
"purification by knowledge and vision of progress."
As he becomes steadfast, his dexterity in meditation increases, and when his faculties are fully mature
he enters upon the cognitive process of the path of stream-entry (sotapatti).With the path of stream-
entry he realizes Nibbana and comprehends directly the Four Noble Truths. The path is followed by two
or three moments of the fruit of stream-entry, by which he enjoys the fruits of his attainment.
Thereafter there arises reviewing knowledge by which he reflects on his progress and attainment.
If one continues with the meditation with earnest aspiration, one will develop anew the stages of insight
knowledge and realize the three higher paths and fruits: those of the once-returner, non-returner, and
arahant. These attainments, together with stream-entry, form the seventh stage of purity, purification
by knowledge and vision. With each of these attainments one realizes in full the Four Noble Truths,
which had eluded one throughout one's long sojourn in the cycle of rebirths. As a result, all the
defilements contained within the mind are uprooted and destroyed, and one's mind becomes fully pure
and cleansed. One then realizes the state of Nibbana, wherein one is liberated from all the suffering of
birth, aging and death, sorrow, lamentation, pain, grief and despair.
Conclusion

14. Births like ours are rare in samsara. We have been fortunate to encounter the Buddha's message, to
enjoy the association of good friends, to have the opportunity to listen to the Dhamma. As we have
been endowed with all these blessings, if our aspirations are ripe, we can in this very life reach the final
goal of Nibbana through its graduated stages of stream-entry, once-returner, non-returner and
arahantship. Therefore, let us make our life fruitful by developing regularly the meditation of anapana
sati. Having received proper instructions on how to practice this method of meditatio n, one should
purify one's moral virtue by observing the precepts and should surrender one's life to the Triple Gem.
One should choose a convenient time for meditation and practice with utmost regularity, reserving the
same period each day for one's practice. One may begin by briefly reflecting on the abundant virtues of
the Buddha, extending loving-kindness towards all beings, pondering the repulsiveness of the body, and
considering the inevitability of death. Then, arousing the confidence that one is walking the very road to
Nibbana walked by all the enlightened ones of the past, one should proceed forth on the path of
meditation and strive with diligent effort.