Brahmavihāra Dhamma by. The Venerable Mahāsi Sayādaw of. Burma. Translated by. U Min Swe (Min Kyaw Thu). Buddha Sāsanānuggaha Organization. Brahmavihara Dhamma by Mahasi Sayadaw is an extensive instructional book from the monastaries of Bhurma. It was published back in The near enemy is a state of mind that is close to the brahma-vihara and is sometimes mistaken as the good emotion, but is actually “a near.
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They dnamma the meditative states, thoughts, and actions to be cultivated in Buddhist meditation. It has however been mentioned in Mahagovinda Sutta as “Brahmacariya. This page was last edited on 19 Septemberat As regards “mudita”, it conveys the sense of joy or brahmaviuara with others in their continued happiness and prosperity.
They are emotional states to be strived for. It is not a hard, romantic type of love and not a love that includes extreme attachment or controlling feelings. This can therefore be also called Brahmacara Dhamma from now onwards.
InDaniel Goleman, published the best-seller, Emotional Intelligence.
Title- Brahmavihara Dhamma By Venerable Mahasi Sayadaw E-book
Of these four brahmavinara of brahmavihara, first and foremost, I shall deal with the development of metta brahmavihara. Out of these four meanings translated into English, only the meaning of the word ‘compassion’ is clear and precise without mingling with any other sense or terminology. Metta loving-kindness is a soft, affection and care for others and yourself. Mudita joy with otherssometimes is called sympathetic joy or appreciative joy.
The four Brahma Viharas are considered by Buddhism to be the four highest emotions. This can be easily understood. Analytical statement of the brahmavihwra of metta Of the four kinds of Brahmavihara Dhamma, metta means love, karuna means compassion, mudita means happiness or joy, upekkha means equanimity.
Loving-kindness (Metta Bhavana) – Brahmavihara Dhamma – Buddhist eLibrary
What is meant by karuna bhavana is to develop compassionate feeling towards other beings. By practicing and developing the divine emotions, we will have a peaceful and patient daily life practice.
This word, if properly pronounced in Pali should be recited as “Birahma”. This page has been accessedtimes. It has been so named as appamanna because when developing metta, loving-kindness, it could be done with unlimited or perfect exercise of the qualities of friendliness – metta etc. As such, if the meanings of the terms: So for example, we relate to friendly people with love, to those in distress with brqhmavihara, to the successful with vicarious joy and to unpleasant people with equanimity.
Then also, in the Abhidhamma desanathe Brahmavihara Dhamma has been explained as appamanna, the term that is derived from the word “infinite” or “boundless”. Indeed, religious symbol and ritual makes little sense from the rational point of view;it is couched in the vernacular of the heart. Karuna compassion is like an open heart that cares for everyone. In the phrase or group of words – “Brahmavihara”, the word “Brahma” means “Noble”.
Bragmavihara, it would be more obvious, if they are expressed in ordinary Pali usage, as metta bhavana,karuna bhavana, and upekkha bhavana.
Hence, ” Brahmavihara ” purports the meaning of “Noble Living”, or rather, “Living in the exercise of goodwill. Those who cultivate the brahma viharas are guaranteed to happiness. Each of the four brahma-viharas has what is called a near enemy and a far enemy. Emotional intelligence refers to getting along with others, knowing how and when to act, not letting things bother you, and success features, such as chamma, determination, and deferred gratification.
Upekkha equanimity is the balanced state of mind. In Burmese, it is to be represented brahmsvihara recited carrying a vocal sound as “Brahma”. Even ordinarily, if one feels pity towards the other wishing him escape from sufferings, it is a virtuous thought of karuna. Listen to this human-read article http: Today is the Full Moon day of Waso, B.
They are the positive emotions and states that are productive and helpful to anyone of any religion or even to the one with no religion. Their joy becomes your joy as you welcome less suffering and happiness of others. The word “Vihara” conveys the meaning of “Dwelling”, or “Abiding”, or “Living”.
The far enemy is virtually the opposite of the brahma-vihara and is completely off the mark for the emotion that is strived for. In this book he showed that more than intellectual intelligence, such as I. The expression “Brahmavihara”, if analysed, will include metta, friendliness or loving-kindness, karuna, compassion, mudita, goodwill or rejoicing with others in their happiness or prosperity, and upekkha, equanimity or indifference to pain and pleasure.
The result will be a very nice and good person, free from hate and ill-will. The Four Divine Emotions are known in Pali as the Brahma-viharas and are also known as the divine abidings or the divine abodes. Regarding the brahmavihaa upekkha, it dhwmma a feeling of indifference or equanimity with no interest or worry in another’s happiness, state or condition – having a neutral sensation – thinking that these things have inevitably happened according to kamma, the consequential effects of good or bad merits.
Metta bhavana means nothing but to develop one’s mind with loving-kindness towards others. Goleman provides references from many studies to show the importance of the emotional skills for success. They can be understood from several different perspectives — as four related but separate qualities or perhaps better, as four different ways the spiritually mature person relates to others according to their situation. So we shall use the Pali language, which is more comprehensively clear to ehamma this teaching.