Sutra I. 33 maitri-karuna-muditopeksanam sukha-duhkha-punyapunya-vishayanam bhavanatas citta-prasadanam

upeksa (upeksha, upekkha-Pali): Equity extended to all beings and things. Non-favoritism or prejudice such as in evenmindedness. As starters it is equanimity as applied to all beings with the example of egalitarianism. Thus, corollaries are equanimity, egalitarianism, evenmindedness, or balanced, non-partial, and an unbiased mindset. As applied to human beings and society, an example is egalitarianism, as respect, and dignity that is extended to all sentient beings. Equanimity does not mean that all beings are the same; nor is it a statement of bland indifference. Seeing infinite diversity through the one holographic transpersonal wisdom eye. Upeksha is the natural result of living in harmony and integrity. It is devoid of self contradiction. Impartiality, non-prejudicial, and non-judgmental mindset. Impartiality does not have the meaning of stupid sameness as found in samyoga. In this context, it is recognizing, honoring, and respecting basic human dignity to all sentient beings. This is not something that can be legislated or followed mechanically, rather the four boundless minds reflect a state of transpersonal and very discriminating wisdom. Impartiality does not have the meaning of stupid sameness as found in samyoga. In this context, it is recognizing, honoring, respecting, and honoring basic human dignity extended to all sentient beings. Recognizing the divinity (buddhanature) within all beings. Upeksha is one of the four boundless minds or Brahma Viharas, which includes great compassion, loving kindness, and sympathetic joy that is extended to ALL without exception.

Affording all beings with respect and dignity regardless of caste or condition, if they appear to be wealthy or poor, above us or below us, sick or healthy, young or old, male of female, human or non-human. Non-favoritism. Recognizing the divinity (buddhanature) within all beings. Upeksha is one of the four boundless minds or Brahma Viharas, which includes great compassion, loving kindness, and sympathetic joy that is extended to ALL without exception. Upeksha is impartial and unconditional compassion, equanimity, and loving kindness extended to all near or far, like the sun shining freely upon the planets without partiality or conditionality. It is equity and justice as it is the point where higher consciousness and conscience merge as one. Non-favoritism. Recognizing the divinity (buddhanature) within all beings.

A common misunderstanding of the term, upeksha, is to translate it as a bland or existential indifference, which it is not. Other similar common misunderstandings are detachment, a dull neutrality, a numbed out or hardened state, of mind, unfeeling, withdrawn, insular, isolated, disconnected, shutdown, or even calloused/scarred and deadened. Rather, it is linked with loving kindness (maitri), compassion (karuna), and mudita (rejoicing in the happiness of others). By practicing equity or egalitarianism, the practicing yogi (sadhak) does not view oneself higher or lower, better or worse, superior or inferior from anyone else, yet it is not a view of bland sameness (samyoga), rather upeksha is applied in an infinitely diverse manner free from judgment, blame, or praise. Here a heartfelt feeling sense of fairness and justice is invoked.

By egalitarian, the practicing yogi (sadhak) does not view oneself higher or lower, better or worse, superior or inferior from anyone else, yet it is not a view of bland sameness (samyoga), rather upeksha is applied in an infinitely diverse manner free from judgment, blame, or praise. Upeksa is a reflection of the transpersonal non-dual wisdom heartmind, where maitri, karuna, and mudita are also integrally expressed.

karuna: love or compassion

bhavana: attitude: gaze, a general state of mind, but usually associated with the cultivated gaze of a yogi or saint. Suchness or pure beingness

maitri: loving kindness

mudita: boundless joy. Sympathetic joy; Rejoicing for the happiness of others. Transpersonal happiness.

citta-prasadanam: sweetness of mind. A gifted or blessed mind.

sukha: pleasure or joy (here meaning as a result).

duhkha: Suffering, mental stress, pain, discomfort mental or physical (here meaning as a result) . See Pada II.

visayam: In all conditions and events.

punya: auspicious

apunya: in auspicious

Commentary: In Buddhism this is known as the four part practice of the Brahma Viharas or the four boundless minds, well known in the India of Patanjali's time. The cultivation (bhavanatas) of the experiential attitudes of unconditional friendliness and loving kindness (maitri), love (karuna), sympathetic joy and desire for the happiness of others (mudita), and equanimity (upeksanam) toward all beings and events regardless if people become happy or remain suffering; in all events auspicious or inauspicious (punya-apunya); or whatever their perceived conditional circumstances may be (visayanam), displays the underlying serenity and clarity of the cit (as in citta-prasadanam) is continually recognized and thus is allowed to spontaneously manifest unobstructed. This powerful practice as a integrated attitudinal stance toward all beings and things in all circumstances provides serenity, confidence, and centeredness in the heart (citta-prasadanam). It will counteract polar imbalances of pleasure (sukha) or pain (duhkha) caused by external events (visayanam), and prove to considerably enhance the continuous intimate experience of timeless wonder in Satchitananda in All Our Relations.

Citta-prasadanam is a filling of the heartmind with a boundless sweetness. The citta-vrtti becomes replaced by the citta-prasadanam making the mind very sweet, happy, and pleasant. This is two way practice in that we both cultivate it and it manifests through us. The embodiment of maitri, mudita, karuna, and upeksanam reflects, reveals, and discloses an underlying universal non-dual and transpersonal consciousness reflecting Self in all and as all. When the "good mind" or heart/mind has been sufficiently purified and clarified by this practice, when we sufficiently see who we really are and are able to somewhat better reside in our true nature. When one has applied maitri, mudita, karuna, and upeksanam as skillful means in All Our Relations, then from that clarified Heart-Core Consciousness such emanates spontaneously and naturally as divine expression. As such it is an effective remedy for distractions of the mind (citta-viksepas).

Prasadanam means being filled with grace, boundless sweetness, happiness, and pleasant joyfulness. Citta-prasadanam is a sweet disposition, favorable and very pleasant countenance or feeling where the field of consciousness is permeated with universal non-dual boundless love, kindness, compassion, and equanimity toward all beings and events. Also see I.47

These practices, summed up, correspond to the Buddhist Four Boundless Minds, which are compassion, loving kindness, equanimity, and sympathetic joy. All these are designed as practical remedies (pratisedha) for our fundamental distraction (viksepa) from our true nature (swarupa), which is by nature, non-dual. See also the commentary to Sutra I.19 (the practice of bhava-pratyaya). There is a tremendous wisdom that these four boundless minds reflect. These are not just a guise to hide behind, nor are they not necessary for enlightenment. Westerners in particular most often do not understand it, mainly because they they do not understand karma. A related reason is that in their culture, it is the ego who accomplishes everything, not the transpersonal (isvara), Hence most westerners want to have/own a personal liberation/nirvana, but according to yoga (III.3) that is impossible. The awakening that yoga reveals is boundless wisdom; it is limitless and unsurpassed. That boundless mind is reflected in the four boundless minds contained in this sutra. One is granted with fearlessness through functional yoga practices, which allows the yogi to be open and sensitive to other's suffering (duhkha). This awareness and clarity goes beyond empathy. Authentic yoga practices activate transpersonal and non-dual wisdom which facilitates the ability to feel other people's pain/suffering and at the same time not to be averse, afraid, pained, or desire to run away, escape, ignore, or deny it. The yogi spontaneously desires the well being of the "other" and utilizes wise methods to facilitate awakening and liberation (Where wisdom and compassion permits). This skillful means is not limited by the object of the compassion, because the object is boundless and not object dependent. It is likened to a sun shining on a forest. It shines regardless if there are many trees, one tree, no trees, new trees, old trees, etc. Hence equanimity is all pervasive, as well as joy in other's happiness. Even if the trees are sad, the sun never becomes overcome with sadness, but radiates happiness, joyfulness, kindness, and love.

Hence compassion/love (karuna), loving kindness (maitri), friendliness, and equity (upeksha) all are integrated as the four boundless universal minds (the four immeasurables of brahma viharas) authentic unconditional love. Knowing self and others as part of the one big universal family is a result of authentic yoga practice where the universal boundless truth is revealed (not simply a personal delusion). Timeless and boundless wisdom is a living book, where all are our relatives and kin -- Vasudev Kutumbhkam --the Universe is One Family. Until this is spontaneously expressed in our practice in All Our Relations, it is an effective practice to cultivate these qualities and recognize when they are absent in our demeanor (bhava). We create positive merit by acting in this manner, because our actions of body, speech, and mind then create positive karma in harmony with universal truth and awakening. Although past actions (karma) cannot be destroyed/erased, yet; their consequences/outcomes as related to future conditions can be altered by what is called punya or meritorious/good action (good karma).

Punya means virtue or merit. Apunya does not mean bad as some translate, rather it is neutral meaning devoid or empty of merit. To clarify, upeksanam (equity) does not mean a bland indifference, dispassion, detachment, isolation, a negation, a withdrawal from the world, or neutral unfeeling/numbed existential attitude toward sentient beings or the world. It does not just mean even-mindedness either; but moreover it reflects an unbiased and non-prejudicial attitude of a transpersonal non-dual awareness, where there are no boundaries between the "I" and "others" -- where compassion has been recognized as a natural result of the realization of one's true nature. One's mind has become centered around that innate reality (citta-prasadanam), where one is not disturbed or pained (duhkha) by outside/external events or people; but rather the citta-prasadanam remains unaffected by such influences. Here one remains deeply rooted and centered in HeartMind awareness. Here the yogi can see all beings and things -- in All Our Relations from this deeply nurturing heart centered place of experiential sweetness.

“The real meaning of upekkha is equanimity, not indifference in the sense of unconcern for others. As a spiritual virtue, upekkha means equanimity in the face of the fluctuations of worldly fortune. It is evenness of mind, unshakeable freedom of mind, a state of inner equipoise that cannot be upset by gain and loss, honor and dishonor, praise and blame, pleasure and pain. Upekkha is freedom from all points of self-reference; it is indifference only to the demands of the ego-self with its craving for pleasure and position, not to the well-being of one's fellow human beings. True equanimity is the pinnacle of the four social attitudes that the Buddhist texts call the 'divine abodes': boundless loving-kindness, compassion, altruistic joy, and equanimity. The last does not override and negate the preceding three, but perfects and consummates them."

Bhikkhu Bodhi, "Toward a Threshold of Understanding"

Here, it is clear that Patanjali is suggesting that we do not condemn those lacking in virtue (apunya), be dismayed by those causing suffering (duhkha), nor praise the virtuous (punya), but rather desire happiness (sukha) and joy for all beings.. It is more than enough to rest and abide in citta-prasadanam, where sweet grace flows forth without obstruction. To that end friendliness, compassion, sympathetic joy, and equanimity are never lost. When this isn't happening naturally and spontaneously, then we can remind ourselves to enter and hold that space, and partake of that sweet grace allowing it to penetrate every pore of the heartmind.

Taken as a whole citta-prasadanam is a profound practice in itself. At the base level it can refer to a mind-field (citta) which is innately wholesome and non-afflictive. Abiding in that, then zero negative karma is generated. In fact, citta-prasadanam is the affect of maitri, karuna, mudita, and upeksanam taken together. As such, it is available as a remedy for all afflictions (kleshas) and negative propensities. In beginning practice, we can try to integrate karuna, maitri, mudita, and upeksa in All Our Relations. We will notice that when the mind strays, the sweet feeling of the heartmind will be absent. Then we can change our mind, again and again, until the old habitual mental patterns no longer hold sway.

Therefore, on a practical level we can apply this in All Our Relations (visayanam). Citta-prasadanam as a practice removes all obstacles and interruptions of clarity. How often have you seen yourself become angry, upset, irritated, depressed, jealous, or other wise afflicted by the kleshas? For most people these afflictions are deeply imbedded (in the samskaras) and must be flushed out in order for liberation to occur. As they are kleshic, they are also have karmic consequences. Thus flushing them out purifies the negative karma as well.

Many suffer from these kleshas chronically (such as in chronic depression, anger, irritation, etc). Hence Patanjali is presenting us with a remedy that reminds us to practice citta-prasadanam as a pleasant and positive non-afflictive mindfield devoid of negativity whenever we recognize an affliction. Thus the application of maitri (loving kindness and friendliness), karuna (love and compassion), mudita (sympathetic joy), and upeksanam (equity/equanimity toward others and all events) will be propitious in All Our Relations (visayam) so that citta-prasadanam is effected (bhavanatas).

On another more profound level one could consider these activities to cause citta-prasadanam as a wholistic manifestation of uninterrupted flow from the param-purusha or Siva. Thus the sadhak places one's mind-stream into direct connection with Divine Auspiciousness (Maheshvara or Siva) and receives his sweet blessing manifesting as a spontaneous outpouring, citta-prasadanam, as sweet Divine Grace.

“God-realization is nothing but the ability and expansiveness of the heart to love everything equally”

~ Mata Amritanandamayi Devi (Amma)

Upeksa has nothing to do with worshiping an external "thing" or being, but to recognize one's essential nature in all beings and things and honor/respect that. In that way, exploitation, injustice, unfairness, and abuse of anyone is utterly annihilated. Such a realization is not a statement of indifference or bland sameness (monism); although it can be so misinterpreted. Moreover, it is the expression of an all inclusive acceptance of all beings without condescension or flattery (upeksa).

“A great rock is not disturbed by the wind; the mind of a wise man is not disturbed by either honor or abuse.”

- HH the Dalai Lama

Why? Because it is grounded in no substantial thing at the confluence of two mighty rivers; one of constant change and ultimate differentiation and the other of ultimate self-luminous non-differentiation-- the essential middle way beyond extremes. Such is the great equalization experienced by the wise.

See I.47 and also III.23 for more.

Sutra I. 34 Pracchardana-vidharanabhyam va pranasya

Commentary: Or we can remediate (pratisedha) the distraction and interruptions (viksepa) of the citta-prasadanam (the graceful flow divine consciousness stemming from the param-purusha or Maheshvara) directly through consciously regulating (vidharanabhyam) the expiration (prachchhardana) of the breath (pranasya) thus spelling death to the interruptions to the flow of divine consciousness. Since the mind rides on the waves of conditioned prana, by holding out the breath, the karmic mind patterns are emptied, released, and stilled. This practice empties the distractive thought processes and releases them on the exhalation, thus getting down to the underlying core energetics where the normal distractions of the ordinary discursive mind and emotions have causally rode, which this practice effectively annuls.

Here we are not merely discussing the control of the outward bound breath (pracchardana) alone, but more so the outward bound energy, as the exhalation corresponds to outward flowing of energy which in turn correlated directly to the dissipation and distraction of prana and consciousness (cit-prana). Thus a key practice in yoga is given by Patanjali here; i.e., the remediation and regulation of suffering and distraction by retaining the energy (prana) inside, rather than simply a practice of controlling or holding the breath out (bahya kumbhaka). Pracchardana also means to vomit out or to expire. Prana means energy or life force.

The word, prana, can be broken down to "pra", meaning to bring forth; while "na" means vibration. Prana is the underlying energy of all existence as well as consciousness. As such it is the animating principle of Spirit as it manifests in the body. We have mentioned previously and will mention it again that it is a law of existence that where the mind's attention goes, so does one's energy. Taken as a unit, this is called the cit-prana. Here Patanjali is saying that by controlling the outflow of the prana and regulating that, then the citta is stabilized, clarified, and readied for samadhi. This works with the underlying energy behind the negative thought patterns and allows us to release them.

Thus the outflow of the breath, being associated with release and relaxation, it is used to release the negative energy, thoughts, and emotions which interrupt the Divine mind-stream. Since breath is related to our basic energy, in this light then, we can also understand how we can can regulate the cit-prana and soothe and clarify the mind by bringing our awareness back to the exhalation of the breath and the regulation of the breath. This will bring freshness and clarification to the mindstream.

Thus as a practical method as in meditation and in daily life, we can go back to the breath as a gross way of redirecting our awareness from outward flows toward sense objects (vishaya) or external events (visayanam) so in turn preventing any interruption of the Divine mood or chitta-prasadanam. Thus in meditation we release the negative thought with the exhalation (pracchardana) and holding it outside gently (vidharanabhyam). Thus Patanjali refers to the emphasis on the exhalation to release negative thoughts or attachment in general so it gently dissolves into a subtle external release into emptiness. This is akin to the well known Buddhist practice of Patanjali's day called anapana-sati which observes the breath, except here in Sutra I.24 the expulsion process is emphasized to effect release. In laya yoga, one can add the visualization of blackish air to the exhalation and whitish air to the inhalation, sounds and so forth, eventually seeking through the breath heightened balance, equipoise, equality, self supporting mutual steadiness, symmetry, synchronicity, synergy, and continuity permeating body, breath, energy, and mind with the greater mindfield.

However this works far better if we keep in mind that this is an indirect substitute for the direct regulation of the primary cit-prana by the param-purusa, Maheshvara as are all practices. In fact the practices are necessary precisely because this divine breath has become discontinuous. This is to be taken as one out of many practices. It is necessary to remind the beginner that the goal is balance, hence this practice must be done with pranic awareness. For example if one is already very relaxed, cool, or sleepy, holding the breath out will v=crete more unbalance. In that case the yogi may need to hold the breath in (hold after inhalation instead of after exhalation). If in doubt practice even circular nd continuous breath as in Sutra I.31.

This is why success in pranayama (see Pada II: Sutras 49-53) is entirely dependent upon first developing a direct experiential sensitivity to and conscious relationship with the prana and its source. After practice one realizes that the wavelike operations of the mind (cit-vrtti) are dependent upon the operations of the prana. the vibrations of the prana are available through the vibrations in the air. By refining the air and prana -- by making then increasingly subtle, eventually the mind opens up to its vast potential. This requires a requisite amount of direct experiential sensitivity -- of inner wisdom. Through yogic practices as given by Sri Patanjali such as asana, pranayama, pratyahara, dharana, and dhyana , this awareness will become naturally developed and will guide the aspirant from within.

As the mind empties, as the breath empties, as the prana becomes less than subtle (empty), as the mental objects dissolve, then samadhi dawns as we are filled with Divine vibration (spanda). Further practice thus focuses cultivating this samadhi to be continuous without interruption. As an extension of this see the practices of pranayama (energy extension) and pratyhara (balancing and cultivating the awareness/attention and biopsychic energy and moving such for inner transformation) in Pada II and the practice of dharana in Pada III.