Four Divine Dwellings ( Brahma Viharas) in Buddhism. -Dosti Regmi

 



Four Divine Dwellings (Brahma-viharas)

  1. Loving-kindness (metta)
  2. Compassion (karuna)
  3. Sympathetic joy (mudita)
  4. Equanimity (upekkha)

They are also known as abodes of Brahma, excellent or sublime attitudes, boundless states, and divine states. These positive virtues called brahma viharas inherent in the human mind which can give rise to positive emotional health, happiness, rewarding social relationships, and contribute to spiritual development.

Loving kindness (metta)

In the Pali language the word “mitta” means friend. Here, it becomes “metta” meaning friendliness, good will, amity or loving kindness. 

“May I be happy
May I be peaceful
May I be free from suffering”

“May you be happy
May you be peaceful
May you be free from suffering”

“May all beings be happy
May all beings be peaceful
May all beings be free from suffering”

A meditator practising loving kindness meditation should be on guard against two enemies, lust described as “near enemy” and ill-will described as “far enemy”. 

Compassion (karuna)

Compassion (karuna) is the ability to feel distress, pain and suffering in others with empathy as if it is one’s own. Through compassion one may want to act in a way which will reduce or bring an end to that suffering.

“May I be free of pain and sorrow”
“May I be well and happy”

“May you be free of pain and sorrow”
“May you be well and happy”

“May all beings be free of pain and sorrow”
“May all beings be well and happy”

When one practises compassion one needs to be mindful of it’s enemies. There are two types of enemies to compassion, a far enemy and a near enemy. The far enemy to compassion is cruelty wanting to cause physical and/or mental pain and unhappiness in others which is easy enough to identify. Cruelty may also manifest as insensitivity and lack of concern for suffering in others and as a tendency to exploit more vulnerable people. The near enemy is sentimental pity which can be mistaken as true compassion. Pity may look very similar to true compassion at a superficial level but, it lacks any identification with the sufferer placing oneself above the sufferer and there is a strong sense of sadness and sympathy towards the sufferer who is considered unfortunate to be in a situation of suffering.

Sympathetic joy (mudita)

Sympathetic joy is the positive quality of being able to share in the happiness of others and feel appreciation and joy when someone else is experiencing some happiness. 

“I am happy for your happiness (success, achievement, skill etc.)”
“May your happiness grow and continue”

When one practices meditation on sympathetic joy one needs to be mindful of it’s enemies which can arise during meditation as well as in daily life. There are two types of enemies to sympathetic joy; a far enemy and a near enemy. Resentment or envy is the far enemy of sympathetic joy. The near enemy is insincere superficial joy and even euphoria at others’ success and happiness quietly feeling some degree of ownership for their success and happiness.

Equanimity (upekkha)

The Pali word “upekkha” means “to look over” with impartiality or equanimity. During one’s life one would inevitably face any of the eight worldly conditions (attha lokadhamma); gain and loss, honour and dishonour, praise and blame, and happiness and misery. Equanimity is the state of mind based on wisdom which can stay calm and balanced when one faces the multiplicity of vicissitudes of life.

“I am responsible for my actions.
  My happiness or unhappiness depends on my own actions.
  Not on my wishes for me.
  May I be calm and non-reactive.”

“You are responsible for your actions.
  Your happiness or unhappiness depends on your own actions.
  Not on my wishes for you.
  May you be calm and non-reactive.”

When one practises meditation on equanimity one needs to be mindful of it’s enemies which can arise during meditation as well as in daily life. Greed, aversion, and anxiety are the far enemies of equanimity. The near enemy is the attitude of indifference or apathy which may look like equanimity superficially but is acting against the development of equanimity.


Excerpts from:

https://drarisworld.wordpress.com/2020/02/23/four-divine-abodes-brahma-viharas-in-theravada-buddhism/

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