Hi Keren,
as you see from Dimitro's post, upekkhaa has different meanings depending on
the context. As he said, it is not only indifferent feeling. It also stands
for tatramajjhattataa cetasika, one of the ninteen sobhana cetasikas
accompanying each sobhana citta.

Quoting from my Cetasikas, taken from Rob K's Web and this is partly
overlapping Dmitro's post <http://www.vipassana.info/cetasikas32.html> :

The Visuddhimagga (XIV, 153) states about equanimity :

It has the characteristic of conveying citta and cetasikas evenly. Its
function is to prevent deficiency and excess, or its function is to inhibit
partiality. It is manifested as neutrality. It should be regarded as like a
conductor (driver) who looks on with equanimity on thoroughbreds progressing
evenly.
...
There are several other kinds of equanimity. There is equanimity in samatha
and equanimity in vipassana. When calm is developed or when there is right
understanding of the present moment there is equanimity which performs its
function. The Visuddhimagga mentions some aspects of equanimity which are
equanimity of samatha and some which are equanimity of vipassana. 

     One of the aspects of equanimity mentioned by the Visuddhimagga is
equanimity as one of the "divine abidings" (brahmavihara-upekkha) and this
is developed in samatha (Vis. IV, 158). ...

The Visuddhimagga mentions other aspects of equanimity, which pertain to
samatha, namely the specific quality of equanimity in the third stage of
rupa-jhana (of the fourfold system and the fourth stage of the fivefold
system (2 See Chapter 8 for the fourfold system and the fivefold system of
jhana.)), which is called equanimity of jhana (jhana-upekkha) (3 Seed Vis,
177. In this stage of jhana the grosser jhana-factors of applied thinking
(vitakka), sustained thinking (vicara) and rapture (piti) have been
abandoned (see Chapter 8 and 11) . There is still pleasant feeling (sukha),
but no attachment to it; there is equanimity even towards the highest
bliss.) and equanimity in the highest stage of rupa-jhana, which is called
purifying equanimity In this stage also the jhana-factor of happy feeling
has been abandoned; there is indifferent feeling and "purity of mindfulness
due to equanimity (Book of Analysis, Chapter 12, Analysis of Jhana, 597, and
Vis, IV, 194)) . At each subsequent stage of jhana the jhanacitta and its
accompanying cetasikas are calmer, purer and more refined.

     Each of the aspects of equanimity mentioned by the Visuddhimagga is
different. Equanimity as "specific neutrality", equanimity as one of the
divine abidings, equanimity of jhana and purifying equanimity are all
different aspects of tatramajjhattata.

     The Visuddhimagga also mentions aspects of equanimity of vipassana.
Equanimity as a factor of enlightenment is an aspect of equanimity in
vipassana mentioned by the Visuddhimagga (IV, 159). There are seven factors
of enlightenment (sambojjhanga): mindfulness (sail), investigation of Dhamma
(Dhamma vicaya, which is panna), energy (viriya), enthusiasm (piti), calm
(passaddhi), concentration (samadhi) and equanimity (upekkha). Equanimity is
in this case again the cetasika tatramajjhattata. When the enlightenment
factors have been developed they lead to enlightenment. They are not
developed separately, but they are developed together with satipatthana. The
enlightenment factor of equanimity performs its own function while it
accompanies citta and the other cetasikas. We read in the Visuddhimagga (IV,
159) about the enlightenment factor of equanimity: "He develops the
equanimity enlightenment factor depending on relinquishment" (1
Relinquishment is twofold: it is the giving up of all defilements and also
the inclination to or "entering into" nibbana (Vis. XXI, 18)). When right
understanding sees the unsatisfactoriness of all conditioned realities which
arise and then fall away, there will be indifference towards them.  ....

There is yet another aspect of equanimity mentioned by the Visuddhimagga
and this is the sixfold equanimity which is actually the equanimity which
has reached completion at the attainment of arahatship. We read in the
Visuddhimagga (IV, 157):
Herein, six-factored equanimity is a name for the equanimity in one whose
cankers are destroyed. It is the mode of non-abandonment of the natural
state of purity when desirable or undesirable objects of the six kinds come
into focus in the six doors described thus: "Here a bhikkhu whose cankers
are destroyed is neither glad nor sad on seeing a visible object with the
eye: he dwells in equanimity, mindful and fully aware." (Gradual Sayings
Book of the Sixes, Chapter I, I). 

Nina.

op 28-11-2005 21:52 schreef keren_arbel op keren_arbel@...:

>
> I would be happy to hear your understanding of upekkhaa. How do you
> understand the difference between upekkhha-indriya which is vedanaa,
> and upekkhaa as a factor of the fourth jhaana, the brahma-vihaara and
> a bojjhanga.