Bauddh Dharm Darshan Sanskruti aur Kala

SR No.: 004152
Original Sutra Author: N/A
Author: Dharmchand Jain, Shweta Jain
Publisher: Bauddh Adhyayan Kendra
Publication Year: 2013
Total Pages: 212
Language: Sanskrit
Classification: Book_Devnagari
File Size: 17 MB

Page 196

194 - alese erfesta, Hipla site chell and enhancing his own happiness. This is clearly a reflection of 'nonviolent attitude or an attitude of peace and solidarity. The ill-passion of hatred in this mental state naturally gets buried or at least gets suppressed, and soft-heartedness takes a front seat. It is a kind of behaviour / conduct partly unlearnt and partly acquired. One does not learn to feel joyous, it is somehow inborn. And it is in this sense that it is said that it is rooted in our psychological nature. But when we tame it and channelize it in proper context and deliberately guide and direct ourselves to feel joyous or delighted on others happiness or their acheivements it does not remain in its pure psychological form but changes into an ethical endeavour. And it is here, that we consciously decide to be away from attachment or ‘rāga' or 'arati' - which is the direct opposite of muditā. Thus, the sublime human emotion of joy reaches a higher stage of moral virtue or Brahmavihāra called muditā -
The last one of the Brahmavihāras is upekṣā -(upekkhā). or indifference. At the very outset it may appear as a negative state of mind in the sense that it seems like lack of concern (or no concern at all) about everything including human beings. Can we call such a state as the acme of human virtues? The answer is ‘no'. Infact it is the culmination of positive effort of earlier stages, where the distinction of favourableness and unfavourableness does not remain even in the most extreme circumstances of sorrow or misery one remains absolutely unperturbed and remains at peace. Psychologically, it is not a state of lethargy or inactivity but a mental state of balance by which one is able to ignore the weakness of others. Thus, upekṣā is to be distinguished from indifference of those who lack right attitude and are unaware of the difference of right and wrong, or in other words are selfish or egotist. This is certainly a state of strong psychological preparedness leading towards greater ethical and spiritual endeavour. Hence, it is rightly, the last one in the four Brahmavihāras.
Mahāyāna sect has discussed them in great details. As Sāntideva in Bodhicaryāvatāra has discussed them at great length. Buddhaghoșa has discussed them among forty 'kammatthānas' or the objects samādhi (concentration) in his Visuddhimaggo. An adept begins with concrete objects such as water, earth etc. which are called kasiņas, He then proceeds on to more abstract concepts like mettā, karuņā etc. this