Brahmavihāra

Importance of Brahma Vihara

Brahma Vihara as a construct is directly implicated to social and emotional intelligence that is vital for moral uprightness in society, emotional cultivation for well being of others thus setting a strong foundation for spiritual practice and attitudes towards life in general (Sarkar, 2019). Each of the brahma vihara components are essential and to be practiced in unity and has profound implications for interpersonal, intrapersonal and collectivistic relationships. Rooted in ethical conduct and emotional balance, these four ‘sublime states’ are more than personal characteristic virtues but social tools for fostering peace and harmony (Chatterjee, 2018).

Friendliness, through a western perspective, refers to a dispositional trait characterised by kindness and concern towards all beings. The same is relevant in terms of ‘maitri’ referring to unconditional loving-kindness towards fellow beings and that which is cultivated through self-introspection, deep thinking, meditation and ethical practices (Zeng et al., 2015).

Compassion, according to contemporary psychology, refers to a sensitivity to suffering in self and others with a mental commitment to attempt to prevent and alleviate the same, whereas ‘karuna’ refers to empathetic concern for alleviating pain and suffering (Gilbert & Choden, 2013). Thus, karuna can be seen as a spiritual parallel of compassion.

Kindness refers to selflessly uplifting others, while providing moral and emotional support in times of need, directly correlating to the foundation of mudita or capacity to feel joy in one’s own and other’s well being (Mishra & Kumar, 2020). Kindness, thus, has proven to result in increased psychological well being, deeper interpersonal bonds and altruistic actions.

Emotional maturity refers to the ability of an individual to manage and express their emotions appropriately and effectively including ability to face reality, relating positively with life experiences and integration of emotions, thoughts and actions; which can also be correlated to ‘upeksha’ or equanimity of the mind in times of adversity and difficulties (Bhattacharjee, 2024). Both emotional maturity and ‘upeksha’ emphasize self regulation, especially in response to emotionally charged situations.

Components of Brahma Vihara

Summative Table: Core Functions & Interpretations of Brahma Vihara Components

Disturbances in Brahma Vihara

Disturbances in the Brahma Vihara indicate of inner ethical and emotional challenges or reflecting mental defilements (kilesas) in Buddhism perspective and ignorance (avidya) in Vedantic perspectives (Mandal, 2024). Kilesas are mental impurities that cloud thinking, preventing the arousal of the wholesome state of mind and are thus rooting in dukkha or suffering (Sarkar, 2019; Mandal, 2024). The primary kilesas are ‘lobha’ or greed, ‘dosha’ or hatred and ‘moha’ or delusion. The secondary kilesas are jealousy (icha), apathy (thina-middha) and conceit and restlessness (mana and uddhacca). Meanwhile, ‘Avidya’ refers to fundamental ignorance of the true nature of atman and its unity with the Brahman. They are characterised by perceiving non dualism of self and Brahman, clinging to impermanent identities and attachment to ‘maya’ or illusion (Mandal, 2024). Thus, avidya may lead to selfishness, pride, envy and self comparison with others, and creates a mental climate of insecurity and fear.