Perfect Equanimity in Buddhist Thought:
An Intricate Enterprise
Equanimity is an important and intricate notion that exits one way or other in any religion. But, the Buddhist definition of equanimity includes the features like impartiality, sublimity, calmness, and love with equality, wisdom and complete serenity. It is complicated task to be impartial as we are so much moved by the phenomenal world and its activities. The attainment of perfect equanimity requires the most refined and sublimated state of mind that has the presence of calmness, love with a sense of equality, wisdom and complete tranquility where person is neither sensational nor sensual. It is where one practises seeing the things as they really are rather than in their false and fake appearances. The balance in a person to observe in an impartial eye without any feeling of hatred, hostility, discrimination and boastful nature leads him/her towards the path of enlightenment. Thus, equanimity is a door to gyana (wisdom) with an utmost power of sharp distinction and differentiation.
Equanimity is one of the primary Brahmaviharas literally means to view impartially, that is with neither attachment nor aversion. It is not hedonic difference but perfect equanimity or well-balanced mind. Upekkha is the Pali term to refer to equanimity which is considered to be one of the basic notions in the entire Buddhist line of thought. Narada states it is a balanced state of mind amidst all vicissitudes of life, such as praise and blame, pain and happiness, gain and loss, repute and disrepute. Its direct enemy is attachment (Raga) and its indirect enemy is callousness. Upekkha discards clinging and aversion. Impartial attitude is its chief characteristics (Narada 536-37). Narada further argues that Upekkha does not mean neutral feeling, but implies sterling virtues. He admits that equanimity is one of the major transcendental virtues among Generosity, Morality, Renunciation, Wisdom, Energy, Patience, Truthfulness and Loving-Kindness. Etymologically, equanimity stands for discerning rightly, viewing justly, or looking impartially, with having neither attachment nor aversion. Equanimity is neither with favour nor with disfavor but it a complete balance in vision and action without any inclination and partiality.
The most difficult and most essential of all perfections is equanimity, especially for a layman who has to live in an ill-balanced world with fluctuating fortunes. In this light, one should admit the fact that equanimity is directedness where we make our fortunes ourselves. The establishment of the well-balanced world, world views and stabled fortunes can be possible through the perfect practice of equanimity in one’s life. Illusory pleasures of this changing world aware like a lotus that unsoiled by the mud from which it springs, he lives unaffected by worldly temptations, ever calm, serene and peaceful (Narada 606-08).
Equanimity is a state where an individual keeps him/her free from personal physical desires where s/he cannot be touched by the activities of the mundane world as these are the trifle matters for them. This notion of equanimity is similar to the notion of Vaikuntha in Hinduism. “In Vaikuntha one serves the Lord eternally and exists in a blissful state free from the duality of happiness and distress’’ (Why can't it be here? E-mail to the author). The dualistic world view dismisses in Vaikuntha and everyone is in a blissful state, where there is no any craving at all. So, to be desireless is important to attain equanimity.
Equanimity is a mental steadiness even under the stress where one fully perceives the impermanence of momentary reality. Reality is ever fleeting and changing within a moment. In this sense, equanimity is a peaceful state of mind which goes completely calm and serene. As long as we have attachment and aversion, we are unable to attain equanimity. Therefore, attachment and aversion are the enemies on the path to equanimity. Similarly, the vices like greed, lust, any form of grasping also block the kindness and compassion to grow in human heart. Hence, these are the problems in reaching to equanimity.
It is also widely accepted that the equanimity is a prerequisite for deep kindness.
The fuming of aversion fills the heart with hatred, replaces its natural good with fabricated turmoil. Once the seed of equanimity is implanted in one’s heart, it is supposed the seeds of discord never germinate there. To borrow Hedelman’s word, “equanimity plays a role in breaking the mental cycle known as dependent origination” (Hedelman 4).
Gnanaram, in Essentials of Buddhism proclaims: “In addition, the Buddhist practices such as Four Divine Abodes (catu brahmavihàra): Loving Kindness, Compassion, Sympathetic Joy and Equanimity are Four Ways of Showing Favour … as guidelines for ethical actions of moral value” (Gnanaram 143). With this statement, he further intensifies the value of equanimity in Buddhism. The teachings on the questions of ethicality, truth and falsity etc. can be the best guidelines to shape up the human life. So, equanimity is also one of the most obligatory rules to get through. The primacy of equanimity can be realized with life though it is complicated notion which is abstract in itself to carry out.
Mahåthera places equanimity as “an immaterial state” and argues that after the complete fading away of joy, a state of perfect equanimity (upekkhå) abide, called the fourth jhåna (Mahåthera 49-50). In this sense, it is a way to get pure knowledge. Equanimity has nothing to do with materialistic affairs such as any piggish and famished desires where persons can no longer be guided by the idea of “I” and “mine.” So, equanimity is the loosing “oneself” and becoming proximate to the self of God.
In this connection Swami Ramsukhdasji’s answer to a question is important: “… it is equanimity, stillness, continuous flow of nectar, and attributeless. The point is, not having any of the discontents only is "bliss" ’’ (Questions and Answers with Swamiji). Swamiji’s lines illustrate equanimity is a highest good in human beings to learn and attain; nevertheless it is an intricate one.
Going through these observations, to attain perfect equanimity is the most difficult enterprise in itself. On the attainment of perfect equanimity obviously difficulties appear such as: people in modern age can not give up attachments, the whole world entertains with the illusion or deception of some kind. Then who attains equanimity and how? This question intensifies the problem of perfect equanimity. It is also expected that one has to go through pain which is inevitable for equanimity to attain. We are not ready for it to do. So, it is another obstacle appears ahead on practising equanimity.
The most important pre-condition for equanimity is to show kindness to others and not discriminating among oneself and others which is not that much easy task. It is value-based problem in people’s life. People do not want to regard values, norms, and codes anymore. The whole world measures people’s progress with the touchstone of money, machine and materiality. Hence they are not good in terms of bahaviour as they try to go with religion. As a result they love to cling together with worldly possessions such as money, power, post, profile, land, houses, etc. so tightly. Moreover, kindness, compassion, sympathetic joy and empathy are fading away from the hearts of modern people which are necessary qualities for equanimity. To attain equanimity, people have to decondition and distance themselves from Samsara. But most of them cannot do it. Even the clear controversy in people’s saying and doing has also made equanimity an intricate goal to reach. In an age of growing materialism, fundamentalism and intolerance human virtues within and around them such as peace, harmony, love and rightness in vision, etc. are departing them. It is complex to practice equanimity. The clinging nature of people to the mundane reality and its resulted consequences where they cannot keep free is another problem to reach equanimity. This proves attainment of equanimity is a complicated enterprise, and then attaining Bodisattva is too far away goal as human dreams yet turning into the reality. Becoming Buddha is thus really a hard-hitting task which is rarely possible in this modern world where most of the people have lost the power of observation and cannot see things in their pure state. It means they lack eyes of equanimity. So, the achievement of equanimity in its ideal form is an intricate enterprise that can be realism for a few but only idealism for many.
Works Cited
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Gnanarama, Pategama. Essentials of Buddhism. Buddha Dharma Education Association Inc.
Hedelman, Harold. The Brahmavihara of Equanimity. 2007. Web. 4 Apr. 2011.
Narada. The Buddha and His Teachings. Kwala Lumpur: Buddhist Missionary Society, 1998.
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Yogi, Krishna. “[gita-talk] Re: Vaikuntha - what does it mean? Is it out there?
Why can't it be here?’’ E-mail to the author, gita-talk@yahoogroups.com. 3 Apr. 2011.
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