PARMITA SADHANA VEERYA PARMITA:- One should share the burden of miseries in this world. For this, we shall have to selflessly work and detach ourselves totally from the desire of getting something in return. To fulfill such a strict vow, Veerya is imperative. It is said - AEVAM KSHAMO BHAJET VEERYAM VEERYE BODHIRYATAHA STHITO| NA HI VEERYAM VINA PUNYAM YATHA VAYUM VINA GATI|| We shall have to take the refuge of Veerya because Bodhi resides in the Veerya. Efficient work itself is Veerya. The person, who supresses Veerya become lethargic, develops attachment towards inferior things, become despondent and loses faith and commitment. That is the reason why the Sadhaka of Bodhi has to seek recourse to Veerya. The following factors have to be followed- (1) Avishad (2) Bal Vyooha (3) Tatparta (4) Atma Vidheyata (1) AVISHAD:- The path on which the Sadhak treads to achieve Bodhi is very arduous and full of obstacles, sorrow and worry. Because of these reasons, the mind tends to go in a state of despair and despondency. One should try to overcome this state by conditioning the mind and saying - "I am humble, how shall I attain enlightenment if I am in a state of despair. Therefore, it is not good to be sad. Tathagat is for truth, so when he says that by achieving Veerya Bodhi can be attained, it shall definitely materialise." (2) BAL-VYOOHA By collecting different virtues, one can organise an army to eliminate the ominous forces, because only by doing so, one can constantly face these evil forces. Bal-Vyooha comprises of 4 factors - (a) Chanda, (b) Sthaam, (c) Rati, (d) Yukti. Chaste desires are known as 'Chanda'. By performing bad Karma, one only begets sorrow, on the other hand, by performing good Karma, one begets good fruits and benefits. By conditioning the mind to have chaste desires, one can develop 'Chanda'. Firmness of Karma and allegiance towards one and only one is known as 'Sthaam'. To develop this, one has to train the mind by developing self-confidence and faith in oneself. Deep affection is doing good work, work for the benefit of all is known as 'Rati'. The fourth factor is 'Mukti' or Renunciation. If one's work is beyond one's capability then the present work should be stopped and one should not indulge in any type of activity that is complex. This is known as Mukti. (3) TATPARATA (ALERTNESS):- While treading on the arduous path of Sadhana to achieve Bodhi, it is imperative to be constantly alert and attentive. This is itself is called 'Tatparata' or 'Nipurnata'. (4) ATMAVIDHEYTA:- Not allowing the mind to tread on the arduous path of Sadhana and to be plagued by inactivity and lethargy is known as 'Atmavidheyata'. (5) DHYAN PARMITA:- After treading on the path of Veerya Parmita enthusiastically, to bring oneness in humanity, the Sadhaka has to practise 'Dhyan Parmita' and move ahead. A person, who is mentally imbalanced, can never have control over his senses. For this, Bhagwan Tathagata has spoken of 2 types of Sadhana - (a) Shamatha or Samadhi - Concentration of the mind. (b) Vipashyana meaning Samadhi Pragnya. One has to simultaneously follow this path along with Dhyan and Pragnya to attain Nirvana. To eliminate all the negative impulses of the mind, Buddha has given Sadhaks, a number of directives- JHAYA BHIKKU MA CHA PAMADO MA TE KAMGUNE BHAMASSU CHITTAM MA LOHGULAM GILI PAMATTO MA KANDI DUKHAMIDAM TIDCHAHA MANO -----(DHAMMAPADA - 37) O! Bhikku! Become meditative, may your negligence be eliminated. May your mind not indulge in sensual pleasures. Do not indulge in material but momentary happiness which is like a hot ball of iron. Do not repent after that, "I am suffering." By thinking about immense pain and suffering, one should reside in solitude and be absorbed in meditation. Acharya Shantideva has enumerated two points for meditation (i) Paratma Samata Dhyan meaning, considering the self and the other to be equal or rather one itself than separate. (ii) Paratma Parivartan Dhyan meaning considering the self as the other and others to as the self. (i) PARATMA SAMATA DHYAN:- "The happiness, pain, sorrow and other emotions that are created in my minds are like the happiness, pain, sorrow and other emotions created in the minds of all others. When everyone's happiness and sorrow is similar, I should consider others like myself". When such emotions and thoughts connect the mind, they facilitate altruism and help in even absorbing others' miseries and sorrows. In the Dhyan yoga chapter of Bhagwad Gita, the greatness of Dhyan is explained in the following way. Says Krishna - "O, Arjuna! That person who perceives happiness and sorrows alike and develops neutrality towards both, that Yogi is the greatest in my opinion." (2) PARATMA PARIVARTAN DHYAN:- The objective of this type of Dhyan is to make a person (self) assume himself as the other and to relinquish one's selfishness, to assume others as the self and to dedicate oneself to the service of others. One should condition the mind by saying - "O mind, till date, you have imposed upon yourself the 'I'. Accordingly, understand the others now as the self 'I'. Relieve the 'You' from happiness. Let it now bear the sorrow of others. According to Acharya Shantideva : "Those who want to save themselves and others from this anathema should definitely practise 'Paratma Parvartana Dhyan' regularly". (6) PRAGYA PARMITA Aforesaid Paramitas like charity, Sheel, forgiveness, Veerya and Dhyaan (meditation) are all dependent upon Pragya Parmita. After practising the 5 Parmitas, the mind is purified. Only then Pragya or Vipashyana arises. Mahamuni Buddha says that it is the desire to eliminate sorrow that gives birth to desirous knowledge (Echcha Pragya). One cannot consider charity, Sheel (abstinence) and other instruments as Parmitas unless Pragya does not purify them. Pragya facilitates the understanding of the divine knowledge by eliminating Avidya (ignorance). Hence, a lot of importance has been ascribed to Pragya Parmita amongst the six Parmitas. Shamatha/Samadhi refers to the total stability and equilibrium of the mind. The light of Vipashyana illuminates a balanced, stable mind. No one can tread on the path of Boddhisattva without the support of the 5 Parmitas. (a) Nothingness (Shunyata) Attaining the highest form of divine knowledge by practising Pragya Parmita is known as Shunyata. This does not in any way resemble destructionism or Nihilism. Shunyavadi Buddhist philosophers have properly explained this. Whatever is relative, dependent and whose emergence, control and existence is dependent on others, to eliminate this itself is the aim of Shunyavada. According to Shunyavadi, it is not possible for us to explain what is beyond this world. It is simply inexplicable. Shunyavada is basically more emotion-oriented. According to Acharya Chandra Kirti, altruism is never aging. It is eternal, having characteristics of Shunyata and form of Nirvana itself. (b) Shunyavad and Brahmavada Explaining the form of Shunyata, Buddha told his disciple Subhuti that - GAMBHIRMITI SUBHUTE SHUNYATAYA ATADADHIVACHANAM SHUNYATAYA ATADADHIVACHANAM YADPRAMEYAMITI| YE CHA SUBHUTE SHUNYAHA AKSHAYA API TE| Meaning:- O Subhuti! Shunyata simply means pensiveness. Shunyata itself is unfathomable and undecipherable and consequently inexplicable. O Subhuti! Shunya and Immortality are synonymous. The Upanishad speaks of Shunya as 'Neti, Neti, Neti' i.e. neither this nor that and not even beyond that. Brahma is not 'Sat' (chaste), but is not even 'Asat' (unchaste). He is beyond creation and no creation, he is not even Dharma and not even Adharma. Brahma of the Upanishads is the Shunya of Buddha. SHUNYATA AND MAHAKARMA By practising Pragya Parmita, one can attain Shunyata or the total knowledge of the divinity. As a result, Mahakarma emerges in the heart of the Bodhisattva. Being the multitudes submerged in misery and sorrow, the inspiration of Mahakaruna results in the desire to emancipate the whole world. It is said - AHO BATATI SHOCHYATVAMESHAM DUKHAUGHVARTINAM YE NEKSHANTE SWADOHO STHITYAMEVAMAYATI DUHUSTHITA || Meaning - The plight of creatures in this ocean of sorrow and misery is absolutely deplorable, but despite being entrenched in pain and suffering, creatures do not realise their own plight. One can see the union of Mahapragya and Mahakaruna in attainment of enlightenment (Buddhatva), although the Sadhak eventually attains Bodhi by practising six Parmitas, he does not totally detach himself from the people. On the contrary, he strives for the well-being and emancipation of the multitudes.