Upekṣā, or () () is the virtue of equanimity, found across Indian philosophical traditions. Within Hinduism, upekṣā is a means through which mental stability is cultivated. Within Buddhism, upekṣā is one of the brahmaviharas or "virtues of the "Brahma realm" (). It is one of the wholesome mental factors ( ) cultivated on the Buddhist path to nirvāna through the practice of jhāna.
Etymology and definitions The term 'upekṣā' comes from the verbal root 'ikṣ' which has the prefix 'upa' added to it.
Monier-Williams provides twelve varied definitions of upekṣā. In the context of smriti texts such as the Mahabharata, Raghuvamsa, Hitopdesa, upekṣā is defined as: overlooking, disregard, negligence, indifference, contempt and abandonment. He notes that lexicrographers define upekṣā as trick or deceit, specifically in the context of war. The four other definitions of upekṣā are endurance, patience, dissent, and regard.
Buddhism
Pali Literature Many passages in the Pali Canon and post-canonical commentaries identify upekkhā as an important aspect of spiritual development. It is one of the Four Sublime States of Brahmavihara, which purify mental states capable of counteracting the defilements of lust, aversion, and ignorance. As a Brahmavihara, it is also one of the forty traditionally identified subjects of Buddhist meditation (kammaṭṭhāna). In the Theravada list of ten pāramī (perfections), is the last-identified bodhisatta practice, and in the Seven Factors of Awakening (), it is the ultimate characteristic to develop.
To practice is to be unwavering or to stay neutral in the face of the "eight worldy conditions" ():In this context, "dhamma" is translated as "conditions" by both , and Other translations include the "eight vicissitudes of life" and "eight directions of worldly winds." loss and gain, good-repute and ill-repute, praise and censure, and sorrow and happiness .
In the description of meditative samādhi, upekkhā is present in the third and fourth jhāna.
In post-canonical text, the "far enemies" of upekkhā are greed and resentment driven by desire and anger, which are mind-states that are in obvious opposition. The "near enemy", the quality which superficially resembles upekkhā but which subtly opposes it, is indifference or apathy.
Buddhaghosa identifies ten canonical contexts for upekkhā: (1) the destruction of the cankers ("six-factored equanimity," based on the six sense bases); (2) a brahmavihārā; (3) a bojjhaṅgā; (4) as arising from a balancing of energy; (5) a "formation" arising from concentration or insight; (6) a vedanā (that is, a synonym for "profitable" adukkham-asukhā); (7) arising from insight from investigation; (8) a "specific neutrality"; (9) "equanimity of jhana" ("impartiality towards even the highest bliss"); and, (10) "purifying equanimity" ("equanimity purified of all opposition").Buddhaghosa, op cit., IV, 156-182, pp. 156-160.
Contemporary exposition Bhikkhu Bodhi, an American monk, wrote:
Hinduism The Yoga Sutras identify upekṣā as a means of cultivating a stable mind in verse 1.33. Vacaspati Misra, in his commentary on this verse, states that upekṣā should be cultivated towards those who are 'demeritorious'. Vacaspati Misra argues that when the virtue of upekṣā is cultivated, the 'taint of wrath' towards those who are demeritorius is counterbalanced. Upekṣā is identified in the Yoga Sutras alongside friendliness, compassion, and sympathetic joy.
The virtue of upekṣā is also discussed in Hindu political philosophical treatise. In the Arthashastra, Kautilya recommends that those who are weak ought to imbibe the virtue of upekṣā, tolerating the enemy even when provoked by them.
See also
References