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"Rare is birth as a human being,
Hard is the life of mortals.
Do not let ship this opportunity"

Brahmavihara Bhavana, the cultivation of the four divine sentiments, namely-Metta, Karuna, Mudita and Upekkha, has come to occupy a central position in Buddhist life and forms an essential preliminary in the field of mental training in Buddhism. From the ethical point of view these principles constitute the moral foundation of man and are indispensable to his happiness and peace.

The term Brahmavihara is variously rendered as "Brahma-abodes", "Diving States", "Supreme Conditions", and "Sublime Modes of living". The word Brahma in this connection is to be understood to mean sublime, excellent, or highest, in the sense of faultless, clean and pure. It also implies the meaning of "Brahma", Supreme Being, in the Brahma world. The Brahmas live with these pure thoughts so the aspirant associated with them lives like a Brahma. Hence they are called Brahmavihara or highest modes of living1. In the Buddhist system the Brahmavihara together with higher meditation tend to Nirvana as the ultimate goal; but if they are not developed to that height, the immediate result is the attainment of the Brahma world 2.

There are four Brahmaviharas, namely:

i. loving kindness or universal love ( Metta ),
ii. Compassion ( Karuna ),
iii. Sympathetic Joy, altruistic or appreciative joy ( Mudita ) and
iv. Equanimity ( Upekkha ).

i. Metta ( Loving-Kindness):

The first sublime state is metta (Sanskritmaitri). Metta one of the illimitable or boundless states (appamanna) or divine abiding (brahmavihara), is a common usage in Buddhism, though its significance is rarely understood. According to the definition: "Mijjhati sinihyatti metta, because of the nature of friendliness, wetness (sensibility) and adherence it is Dhammapada V. 182, 135. termed metta, in essence, it is sineha or sneha (friendship) which has the same rendering. It is synonymous with Adosa (non-resentment or goodwii), one of the three wholesome roots. Its object is the friendly conceptual being3.

In "metta sutta" the Buddha has expounded the nature of love in Buddhism. "Just as a mother would protect her only child even at the risk of her own life. even so, let him cultivate a boundless heart towards all beings. Let his thoughts of boundless love pervade the whole world, above, below and across without any obstruction, without any hatred, without any enmity4".

Metta is one of the Brahmacariya dhammas (holy practices). In the Abhidhamma, it is given as an Appamanna dhamma (illimitable or boundless aspect) identical with Brahmavihara (divine abiding) in the sutta. Metta has the promotion of the aspect of welfare as its characteristic hitakara pavatti lakkhana (state of benevolence or goodwill). Its function is act of goodwill towards others. As both the intention and the act are for the welfare of others, any ill will is subdued.

Hence it is manifested as the suppression or ill will, the pacification animosity-aghata vinaya paccupatthana. Its proximate cause is optimism or viewing on the more favourable or brighter side of thingssattanam manapabhava dassana padatthana. When one is displeased (dosa or patigha), one becomes dry, (insensible, unfeeling) or the consciousness, which is accompanied with this mental state, becomes dry. Dry papers will not adhere together, whereas wet one will. When two persons are displeased with each other. they will not adhere to each other but will dislike each other. Society exists through strong adherence and goodwill.

In one who is overcome by dosa his cittajarupa will change, especially his blood circulation, with adverse consequences such as heart failure. Another instance of dosa, of the sinking retroactive nature that is dosa in a timid or low-spirited situation, is when you catch timid animals; it suddenly dies of fright due to the derangement of vital functions. Car nal love or "pema" is a kind of longing capable of producing much distress, sorrow and lamentation. This fact is clearly explained by the Blessed One in the discourses, and five verses of the chapter on Affections, in the Dhammapada (16) emphasize it thus:

From what is beloved grief arises,
From what is beloved arises fear.
For him who is free from what he loves,
There is no grief and so no fear.
From affection, grief arises...
From attention, grief arises...
From attachment grief arises...
From lust grief arises...
From craving grief arises.... (Dhammapada 212-16)

There are two methods of developing metta. One is to develop it as part of kusala activity or fulfillment of paramis-mentally, verbally and bodily, without any expectation of return or self-interest. If you expect anything in return and later find ingratitude, you will be disappointed and your metta will become tainted. Second method of development is by way of metta jhana samapatti- the attainment of concentration on metta or the mind deliverance of loving-kindness5.

ii. Karuna (Compassion):

Karuna the same in Pali and Sanskrit. Karuna rendered by pity, or compassion, means the emotion of the heart conducive to the removal of the pain or suffering of others. It is the kindness extended to others, furthering their happiness, preventing them from affliction. Its characteristic is the alleviation of pain and misery of fellow beings, or the bearing of pain oneself for the sake of their happiness. Anguish at the sight of others' suffering is its essence. Its manifestation is peace and harmless thought. Retraining from injury is its expression6.

Karuna is loving-compassion. It is that sublime quality which makes the hearts of the noble quiver at the suffering of the world. Karuna has the characteristic of a mother whose thoughts; words and deeds tend to relieve the distress of her babe. It has the property of not being able to tolerant the sufferings of others, and the manifestation of perfect non-violence; its consummation is the eradication of all cruelty. It's proximate cause in the sight of the forlorn state of those in distress.

By precept example the Buddha was the Great Compassionate One (Mahakarunika). He radiated his great compassion towards all beings, and never encouraged wrangling, animosity and violence. Addressing the disciples he one said: "I quarrel not with world, it is the world that quarrels with me. An exponent of the Dhamma does not quarrel with anyone in the world". The entire dispensation the Buddha is permeated with this sublime quality karuna.

All the virtues (paramita) that a Bodhisattva, one bent on Enlightenment, cultivates are initiated by compassion. Wisdom and guide compassion by compassion. They go hand in hand, they are the backbone of Buddhism, the guiding principles. Compassion is surely not flabby state of mind. It is a strong enduring thing. When a person is in distress, it is the truly compassionate man's heart that trembles. This, however, is not sadness; it is this quaking of the heart that spurs him to action and incites him to rescue the distressed. And this needs strength of mind, much tolerance and equanimity (upekkha), another of the four sublime states.

The Buddhist conception of karuna has no compromising limitations. All beings include even the tiniest creature that crawls at one's feet. The Buddhist view of life is such that no living being is considered as outside the circle of metta and karuna which make no distinction between man, animal and insect or between man and man, as, high and low, rich and poor, strong and weak, wise and unwise, dark and fair, Christian, Hindu, Muslim, Buddhist, etc.; for metta and karuna as we saw above, are boundless and no sooner do we try to keep men apart on the false basis mentioned above, than the feeling of separateness creeps in and these boundless qualities become limited which is contrary to the high ideals of the exponent of these virtues.

It was the spirit of love and compassion taught by the Buddha that touched the heart of Asoka, the great Buddhist Emperor of India in the third century B.C. Before he became a Buddhist he was a war-like monarch like his father (Bindusara) and grand father (Chandragupta). Wishing to extend his territories he invaded conquered Kalinga. In this war thousands were slain, while many more were wounded and taken captive. Later, however, when he followed the Buddha's creed of compassion he realized the folly of killing. He felt very sad when he thought of the great slaughter, and gave up warfare. He is the only military monarch on record who after victory gave up conquest by war (dig-vijaya) and inaugurated conquest by righteousness (dharma-vijaya). As his Rock Edict XIII says he sheathed the sword never to unsheathe it, and wished no harm to living beings7.

iii. Mudita (Sympathetic joy):

Translated as sympathy, sympathetic joy or gladness. Mudita implies rejoicing at others' happiness or prosperity. It is the perfect virtue of joy, the enjoyment of the sight of others who have attained happiness. Mudita is the congratulatory attitude of a person. It removes aversion. Through meditation and the study of the vicissitudes of life, we can cultivate this sublime virtue of appreciating of others' happiness, welfare and progress. When we learn to rejoice with the joy of others, our hearts get purified, serene and lofty.

Seeing a starving man we offer him food out of compassion (karuna). When we see that he has eaten, that his hunger has ceased, and that he feels happy, then we too feel happy and pleased. Such selfless action really brings us unalloyed joy, sympathetic joy (mudita)8.

iv. lJpekkha ( Equanimity):

Upekkha, usually rendered by Equanimity means balanced state of mind, through which one is able to contemplate with disinterestedness by assuming a central position, by focusing the mind between the two extremes of attachment and indifference9.

The four sublime states are interrelated and interdependent but it is equanimity that guards the rest, love, compassion and sympathetic joy. Equanimity is the most essential quality, deep and difficult to cultivate. Life is not bed of roses. One needs much patience, energy and determination to cultivate these qualities without being selfish or partial. Equanimity or balance of mind guides the other three qualities and keeps the meditation in a place of security. It brings about self-reliance.

Upekkha puts aside both attachment (anurodha) and resentment (virodha). They are two extents. The mediator who follows the Middle Path is neither attracted by the pleasant nor repelled by the unpleasant. He keeps a balanced mind without temper, tantrums, depression or anxiety. 2500 and were years ago the Buddha said:

"Yes, emptiness is loud, but fullness calm;
The fool's a half filled crock, the sage of lake10".

Conclusion:

Metta embraces all being; karuna embraces those who are suffering; mudita embrace the prosperous; and upekkha embraces the good and bad, the loved and the unloved, the pleasant and the unpleasant, the ugly and the beautiful, without making any discrimination. Being joyful, the mind is concentrated and then dwells suffusing one direction with his heart filled with loving kindness (metta). He dwells suffusing the whole world everywhere and equally with his heart filled with loving kindness, abundant, grown great, measureless. Without enmity, without ill will. He dwells with heart full of compassion (karuna), sympathetic joy (mudita), and equanimity (upekkha) without ill will. Metta is very much relevance in present society to protect the society from destruction. The Lord Buddha realized this even before two thousand and five hundred years and therefore, the Buddha advised his followers to be affectionate towards the creatures.

References:

1. Mahathera, Narada. The Buddha and his Teachings, Singapore 1991, P. 363.
2. Adikari, A. (Editor), Sambhasha, Sri Lanka 1991, p. 111 3. Pandita Sayadaw U, On the Path of Freedom. Malaysia, 1995, P. 261.
4. Dhammananda, K. Sir, What Buddhist Believe. Taiwan, 1993, P. 168.
5. Par.dita Sayadaw U, On the Path of Freedom. Malaysia, 1995, P. 261-262.
6. Ibid. p. 283-284.
7. Piyadasi Thera, The Spectrum of Buddhism. Taiwan, 1991, P. 243-245.
8. xxii International Conference on Buddhist Studies in India (Nalanda), 1997, P. 16.
9. Adikari, A. (Editor), Sambhasha, Sri Lanka 1991, P. 112. 10. Nyanatiloka, Buddhist Dictionary, Taiwan 1946, P. 37.

Source: The Light of Majjhimadesa - Volume (1) published by U Chandramani Foundation. 2001