By 1975, more than a year after Dhamma Giri had been established, meditators in greater numbers were arriving for self-courses, and the task of obtaining permits and other preparations for the proposed construction had begun. Shyam Sundar Taparia was guiding the attendant administrative work and helping in various ways to get the basic infrastructure—water, electricity, telephone—in place.
In Igatpuri town there was little information about the Vipassana centre, and the local people were asking questions. One reason was that more and more meditators from abroad had started to arrive. At exactly the same time, a controversial guru named Rajneesh had established an ashram not far away, in Pune, and foreigners, many of whom seemed to dress and act in unconventional ways, were staying there. Seeing similarly dressed young people in Igatpuri, a number of local residents began to express concerns that these newcomers might have a negative influence on their community.
Seeking to quell any unease, Goenkaji thought it best to deliver a public address. With the advice and assistance of a few local meditators and officials, a date was fixed and Gandhi Chowk in Igatpuri was chosen as the location. Invitation cards were handed out and meditators and government dignitaries from the nearby city of Nashik were also invited. People were exceedingly curious about what Guruji would say.
He started by greeting the citizens warmly, but quickly turned to the main issue: Who were these foreign people coming to their town and what were they doing here? Guruji began by explaining to his audience what Vipassana meditation was, that it was of Indian origin, and that the new centre was open to all religions, castes, creeds and nationalities, whether one was rich or poor. Practising Vipassana, people from all walks of life could cleanse their minds of negative qualities like anger and hatred and lead a happy life.
He told them that in Vipassana there was no secrecy. All those present were invited to visit the new centre, see for themselves, and ask any questions about what was happening there. And, for the same reason that meditators came from all over the world, so too would local people be welcome to attend a ten-day meditation course, for which there was no charge. All food and accommodation were donated with a pure heart by students who had already completed a course. If after ten days anyone wanted to make a similar voluntary donation, whatever the amount, it would be accepted. It was not a fee. In this way people could come and experience for themselves the benefits of Vipassana without any financial hardship.
Goenkaji assured them that nothing untoward would happen in their community on account of the meditation centre. He gave the example of an unknown sadhu (an ascetic) who arrived one day in a village. Someone brought a large glass of milk and offered it to him. The sadhu added some sugar, stirred it into the milk, and then on top placed a rose petal that floated there. As the sugar heightened the sweetness of the milk, Guruji explained, so too will the meditators increase the sweetness of the local society. They will mix with the residents, adding to their harmony and expanding their warm, communal relationships.
And as the sadhu enhanced the beauty of the gift of milk by placing a rose petal on top, so also would the meditators complement the beauty of Igatpuri. Guruji assured them that there would be no adverse effect on their town. In fact, the presence of the meditation centre would improve business and employment opportunities for the local people. Guruji further guaranteed that, even if numerous strangers and foreigners came to the town, they would all work together for the welfare of the community.
By directly addressing their concerns, Guruji touched the hearts of his audience. People began to understand that Dhamma Giri would not have any negative effect on them. The centre had not yet opened, but soon a few, well known, prominent people completed courses elsewhere and shared their experiences. After that, more and more locals started to attend courses, and many came to the group sittings at Dhamma Giri. The number of serious meditators in town quickly increased.
Beginning in 1980, an annual anand mela (open house day) was organised to which all the residents of Igatpuri were invited. Guruji delivered a discourse, and afterwards Dhamma workers led small groups of visitors around the centre—to the offices, the dining room, the residences, and to the Dhamma hall and pagoda on the Shanti Pathar. The doors of the pagoda were left open so that everyone could examine its interior and alleviate any doubts they might harbour about what really went on in there.
As the needs of the centre grew, people from town started to show up seeking employment. And because of their candid reports to family and friends, Igatpuri residents got to know secondhand the various individuals who served at Dhamma Giri and the inner workings of the place. Witnessing the kind and constructive attitude in the speech and behaviour of those who frequented the centre, the citizens of Igatpuri eventually concluded that nothing unwanted was happening there—on the contrary, that Dhamma Giri was a valuable, welcome addition to their community.
Editor’s Note: This post is the eight in an ongoing series, A Dhamma Giri Diary, comprised of remembrances that together offer a first-hand account of the initial few years that followed the 1974 purchase of the barren hilltop that became the first Indian Vipassana center, Dhamma Giri, in Igatpuri, Maharashtra. Narayan Dasarwar, who was there from day one, reflects on his association with S.N. Goenka, the principal teacher, the development of the center, and some of the individuals who helped make it possible. The Pariyatti Journal is grateful to Narayan for sharing his personal account of life at Dhamma Giri.
