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The Centre for Buddhist Studies .tA' i f }. , ·..•,J . I.. I ,. ~ .... Philosophy illn111rrn11P··•~ al fflumbJI • • CONCEPT of d} l} ( METTA) iN BuddHisM [An Anthology of Scholarly articles on Concept of Maitri (Metta) in Buddhism] Editor: ARCHANA MALIK-GOURE The Centre for Buddhist Studies Centre for Buddhist Studies is a new interdisciplinary initiative or the University of Mumbai at the Department of Philosophy that commenced during the academic year 2014-15. It attempts to generate interest (through courses) and pursue dgorous research (through Workshops, Seminars and Publications) in Buddhism. The partici­ pants in this initiative include both academicians with expertise in Buddhism and research students (who are interested in pursuing Buddhism either from the point of vi ew of its practicality or its theoretical foLindations).This initiative is committed to the inextricable link betvveen theory and practice in the pursuit of academic research programmes. The Buddhist Studies programme has so far pursued its aims through Natic'l _1 and lnternanonal workshops, se minars and short courses in Classical and Contt'"', >-1 • 51. ddh,sm. Buddhist Ethics and Vipassana meditation. Mrs. Baljitlam­ t:P v,passa na Med,tation Centre Mumbai), among several others have conducted ,\/orkshops that have been well-received by the academic community. This initiative aims at taking forward the Department's Diploma and Advance Diploma Course in Buddhist Studies and Vipassana course (being conducted for almost two decades), towards specialization in Buddhism in the post graduate programmes like M.A, M.Phil and PhD. The Center for Buddhist Studies also welcomes and encourages inter­ d isciplinary research in the classical texts and practices of Buddhism. "True friendship develops on the basis of human affection, not money or power" - His Holiness Dalai Lama 1 '\) S1andes 1 Pl · BlJC:\TlOKS ISBN 978-93-85218-99-6 Content Editor's Note I. Significance and Uses ofthe Buddhist Corrcepts of lnrights. suffering and temporaliry for ph1losoph1cal enquiries - Rashm i Mishra 2. Psychology ofMetta Mind 9 - Baljit Lamba 3. Metta in Buddhism and Ahimsa in Jainism for 20 Environmental Preservation - Mailhili Guptc 4. The Concept ofliberation in Buddhism with 33 reference to Women Liberation - Al'chana Malik-Goure 5. Metta: a First Step toward the J<Jttmey into 5 I the Infinite Ocean ofPure Conscio1Lsness - Satyendra Gadpayalc 6. Perspectives ofBuddhi sm on Sustamable 55 Consumption and Its Relevance irr Jnd10 - Rajashri Pandit 7. On Friendliness: with special reference to 62 Navasamhita - Shannila Virkar 8. Engaged Dhamma and Transformation of 68 Do/its- An Egalitarian Equation in India Today - Prccti Oza Ana(vsis ofMett a at the Meta level: Exploring 75 9. Paflems of Deeper knowinf!, - Priva M Vaidya The Dhammapoda : Buddha ·s Concept of/deal 82 10. Life - Naravan Shankar Gadadc Brahma .Vihoras and Character htl/lding 90 11. _ Manish Patel Me ((a Bhavana and its benefits based on B"ddha ·., 95 12 teachings and Scientific Research - Arun Mishra Maitn· with Evolved Beings 13. 10) - DhanaShree Vhatlw 14. Comparat;ve swdyofCo"'ept ofMaitri in II O Yoga and Buddhism _ Dr. Rina Puradkar l 5. Comparative study ofVipassanluneditaJion , yuga 116 and prabhadrf!i _ Rohil A Talwalkar 16. The Bodhisattva Ideal 124 - Sarila Bapat 17. Mairn· and Bhakri 130 - Sunita Vyas 18. Me11ii: A Practical Timeless Solution 135 - Somesh Joshi 19. Mairri {Mella) Meditation 145 Lov,ng kindness meditation - Tarun Kumar Vyas 20. Essence ojMeaa 1Mailri and Compassion in 152 Buddhism - Kiran MittaJ 21. Objects ofMeditation as per rhe Visud<D1imagga 160 Meditation - Neha Karekar 22. An An.alysis ofthe Brahmaviharas as Guiding 166 Principles for Social Harmony in Society - Namita Nimbalkar 22 An Analysis of the Brahmaviharas as Guiding Principles for Social Harmony in Society Namita Nimbalkar 1 The society with its varied thought process and individuals will be coercive at different points of time. In order to create a bannonious society. an emphasis needs to be placed on botl1 individuaJ and society. There is no separation between the two. Thus the cultivation of personal morality. wisdom or compassion. the whole process of bhavana. is a very powerful tool in creating individuals who. because they are developed and are part of these larger sociaJ groups, have the potential lo be skilled and forward-looking actors and contribute towards social hannony. ln this aspccl the Brahmaviharas form an important guiding principle for the creation of social harmony. The brahmaviharas are the four immesurables (appmanna) which are to be cultivated as virtues and meditation practices found in the Tevijja Sulfa (D. I. 250). the Mahasudassana Suua (D. ii. 186-7) and the Sang/ti Smta(D. iii. 220) of the Dighanikaya. TI1e Brahmaviharas can be looked upon as an answer to aU problems, events which arise due to social 1 Dr. Namita Nimbalkar, Associate Professor, Department of Philosophy, University of Mu,mbai, [email protected] contact. These four values are said co be excellent or sublime because rhcv arc the right or ideal way of conduct towards living bein~ (sa11esr1 sommo potipalh). The cuJtivation of BraJunavihorm· is essential for the religious aspiranL bur it also tw an ethical connotation. The Brahmoviharas form a part of moral foundation essential for the aspirant who aspires for good life. Needless to say. good life can ·c be Jed in a vacuum and the interdependence with others come into focus and the practice of higher virtues needs to be practiced vis a vis the 'other' . as our destiny is to Jive together i.n community. The four Brahmaviharas arc: I. Mella (loving kindness or benevolence) 2. Korona (compassion)3. Mudita (empathetic joy) 4. Uppekha (equanimity). It is vital lo understand that the cultivation of mindfulness is the primary ground for the cultivation of Brahmaviharas and silo (moral conduct). lo the djgitaJ age of today, a question may be raised as to the importance of the Brohmavihoras and whether it holds any ground'? The question is an important one, since with the age of globalisation and commw1j1ies moving at rapid speed and an intermix of cultures and values it becomes important to unders1ru1d the moral context of Brahmaviharas and how unified com·ersation can be held inspitc of difficulty to negotiate social agreement. The Brohmaviharas is a significant aspect of Engaged Buddhism, wherein the creation of harmonious society is of utmost importance. Since an indivi duaJ compose a society. it becomes significant to examine the teachings of the Buddha and especially the Brahmaviharas and its applicability in day to day Life to bring about social harmony in society. For the establishment of peaceful societv. it is essential ro have Wise Intention and Wise View. · ~e Buddha understood that we can and should recognise the ~erenc.e between wbaf s skilful · and not skilful and develop what 1·s ski·lfuJ d h I dehberarelv· choose. to an w o esome. to .sd thus developmg. • our capaci'"'•.T' act Wlul··• WI om and compass10n. ::,ama sampajafina - clear comprehension of the crrcumstances in tl1eir totality- speaks to ways that individual ~eopJe .can ~c empo_wcred human beings. and perhaps be . um~ in ~ different kmd of way. \vith their own framework for workmg · · . m society that 1s outside of our current political 1 po ansatJo~. lfs important to note lhar the BraJunaviharas ~annor reside '" a mind which is full of hare. The four muncasurabl ·d · e res~ e m abodes(vihara) because they should 167 .
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