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Upeksa means equanimity. It is the feeling which has neither the The Pali term sense of pleasure nor of pain (aduhkham-asukha-bhava). upekkha is composed of 'upa,' which means justly, impartially or rightly 296 (yuttito) and 'ikkha (iks),' to see, discern, or view. The etymological meaning of the term is discerning rightly, viewing justly, or looking impartially, that is, without attachment or aversion, without favour or disfavour. 297 In Buddhist tradition there are five types of feelings, namely, physical pleasurable feeling (sukhavedana), mental pleasurable feeling (saumanasyavedana), physical painful feeling (duhkhavedana), mental painful feeling (daurmanasyavedana), and the feeling which has neither mental pleasure nor mental pain is upeksavedana. Upekkha has been explained in many ways as:- 296 The compendium of philosophy (pp. 229-232) discusses the term in detail, and ten kinds of upekkha are enumerated in Dhammasangani commentary (p. 172). 297 Narada Mahathera, BHT. p.359.

148 ca upekkhatiti upekkha" upekkha" Like Metta, "Majjhattabhavupagamanema Upekkha is also a brahma-vihara, a sublime abode. Though brahmavihara are not dealt with in detail in the Nikayas, Abhidhammapitaka contains a brief account. One of the most elaborate and lucid account of these is found in the Visuddhimagga of Buddhoaghosa. Though the As a Nikayas do not give any detail about these, there is evidence therein to believe that these are of pre-Buddhistic origin. There are references to mythical kings such as Makhadeva and Sudassana practising these. Paramita, it signifies a particular mental state of tranquillity in which one is able to remain calm and serene without being disturbed and affected. There is some close relation between upekkha and khanti. Khanti Perhaps, seems to signify patience or more precisely mental balance. khanti denotes more the ability to forbear physical pain. When limbs are cut, if one could remain calm and serene bearing physical pain, it could be called khanti, the ability to forbear. But upekkha is more a mental attitude. It is the attitude of remaining calm and unperturbed in the face of all ups and downs in life. It is not indifference, but a cultivated, enlightened mental attitude, an attitude of detachment, more than mere forbearance. It is a stage where the mind does not waver, but remains firmly established, impartial and balanced. A person who has perfected this mental attitude is compared to an 'Indakhila', a strong post. Such a strong post well planted on the ground remains unshaken when struck by strong gushes of wind blowing

149 from all four directions. Similarly a person who has developed upekkha can remain unmoved when confronted with the eight vicissitudes of life This is well expressed in the Ratna-Sutta of the (atthalokadhamma). Suttanipata as follows:- "Yath' indakhilo pathavim sito siya catubbhi vatehi asampakampiyo..." "298 The examples of Upekkha Paramita are also seem in the Jatakas. It is evident from Lomahamsa-Jataka 299 that the Bodhisattva develops a very high level. He says that he lives in the cemetery and keeps the bones of several types under his head. With that he does not developed the feeling of pain. The cowherd boy came to him and spoke a lot of disturbing words, but that also did not create any irritation or did not develop a feeling of annoyance. He always remains detached towards all these events. He remains firm in his going towards the Path leading to Buddha. The various types of activities do not disturbed him. With regard to the ten Paramitas there may arise a question whether the Bodhisattva fulfills all the ten Paramitas together or he fulfills them one by one. A careful study of the Jatakas reveals that 298 Suttanipata v. no. 229, p.40. 299 NK. I. 116.

150 these are developed severally and separately, concentrating on one at a time. It does not mean that others are completely neglected, but they also go side by side and help him reaching the perfection of the one in which the Bodhisattva is much interested. Yet his full attention is on one.