| Translations of Karuṇā | |
|---|---|
| English | Compassion |
| Bengali | করুণা (kôruṇa) |
| Burmese | ကရုဏာ (MLCTS:ɡəjṵnà) |
| Chinese | 慈悲 (Pinyin:cíbēi) |
| Indonesian | Belas kasih; belas kasihan; welas asih |
| Japanese | 慈悲 (Rōmaji:jihi) |
| Khmer | ករុណា (UNGEGN:kârŭna) |
| Korean | 비 |
| Sinhala | කරුණා |
| Tibetan | སྙིངརྗེ |
| Tamil | கருணை (Karuṇai) |
| Tagalog | Kaluna |
| Thai | กรุณา (RTGS:karuna) |
| Vietnamese | Bi (Chữ Nôm:悲) |
| Glossary of Buddhism | |
| Part ofTheravāda Abhidhamma |
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| Theravāda Buddhism |
7 universal(sabbacittasādhāraṇa) |
25 beautiful(sobhana)
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Karuṇā (Sanskrit:करुणा) is generally translated ascompassion ormercy and sometimes asself-compassion or spiritual longing.[1] It is a significant spiritual concept in theIndic religions ofHinduism,Buddhism,Sikhism, andJainism.
In Hinduism,Karuṇā is one of the fundamental virtues and qualities that a spiritual aspirant is encouraged to cultivate. Many Hindu deities are depicted as embodiments of compassion.[2] Karuṇā is often linked with other virtues such as "Maitri" (loving-kindness) and "Ahimsa" (non-violence). Together, these virtues form the foundation of a righteous and spiritually fulfilling life. The word comes from the Sanskrit kara, meaning “to do” or “to make,”[3] indicating an action-based form of compassion, rather than the pity or sadness associated with the English word. In Hindu mythology, the concept of "Karuṇā" or compassionate action is deeply embedded and is often illustrated through stories, characters, and teachings.[4] Eachavatar's story of Hindu pantheon is an embodiment of divine compassion in action. For instance, inShiva Tandava Stotra, Shiva is described as Karunavataram, meaning compassion personified.[5]
Karuna is one of the nine primaryrasas (aesthetic principles) in classical Indian arts and literature[6]."Karuṇā Rasa," or the sentiment of compassion, is a pivotal theme in theRamayana, one of India's principal epics. The narrative commences with the sageValmiki observing a tragic incident involving a pair of krauncha birds (Sarus cranes), setting the emotional tone for the epic.[7] Witnessing the male bird being killed by a hunter, leaving its partner in anguish, Valmiki is moved to curse the hunter through a spontaneous verse, which ultimately becomes the Ramayana's firstshloka (verse). This moment, steeped in sorrow and compassion, not only initiates the composition of the epic but also symbolically prefigures the central narrative of love, loss, and separation experienced by the protagonists, Rama and Sita, embodying the essence of "Karuṇā Rasa."[8] Following this, the god Brahma instructs Valmiki to write Rama's story, revealing the entire tale to him.
The foundational work ofYoga,Patanjali's Yoga Sutras—a comprehensive compilation of Sanskrit aphorisms elucidating the theory and practice of yoga—specifically emphasize the concept of Karuna.
The versemaitrī-karuṇā-muditopekṣaṇāṃ sukha-duḥkha-puṇyāpuṇya-viṣayāṇāṃ bhāvanātaś citta-prasādanam advocates for the cultivation of friendliness (Maitri), compassion (Karuna), joy (Mudita), and equanimity (Upeksha) in response to life's dualities: happiness (Sukha) and suffering (Duhkha), as well as moral virtue (Punya) and vice (Apunya). This practice, according to Patanjali, is instrumental in achieving a state of mental tranquility (Chittaprasadanam), underscoring the psychological and ethical dimensions integral to yoga's philosophical framework.
Karuṇā is important in all schools of Buddhism. ForTheravada Buddhists, dwelling inkaruṇā is a means for attaining a happy present life and heavenly rebirth. ForMahāyāna Buddhists,karuṇā is a co-requisite for becoming aBodhisattva.
In Theravāda Buddhism,karuṇā is one of the four "divine abodes" (brahmavihāra), along with loving kindness (Pāli:mettā), sympathetic joy (mudita), and equanimity (upekkha).[9] In thePali canon,Gautama Buddha recommends cultivating these four virtuous mental states to bothhouseholders andmonastics.[10] When one develops these four states, Buddha counsels radiating them in all directions, as in the following stock canonical phrase regardingkaruṇā:
He keeps pervading the first direction—as well as the second direction, the third, and the fourth—with an awareness imbued with compassion. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with compassion: abundant, expansive, immeasurable, free from hostility, free from ill will.[11]
Such a practice purifies one's mind, avoids evil-induced consequences, leads to happiness in one's present life, and, if there is a futurekarmicrebirth, it will be in aheavenly realm.[12]
ThePali commentaries distinguish betweenkaruṇā andmettā in the following complementary manner:Karuna is the desire to remove harm and suffering (ahita-dukkha-apanaya-kāmatā) from others; whilemettā is the desire to bring about the well-being and happiness (hita-sukha-upanaya-kāmatā) of others.[13]The "far enemy" ofkaruṇā iscruelty, a mind-state in obvious opposition. The "near enemy" (quality which superficially resembleskaruṇā but is in fact more subtly in opposition to it), is (sentimental)pity: here too one wants to remove suffering, but for a partly selfish (attached) reason hence not the pure motivation.[14] In thePāli Canon, Buddhas are also described as choosing to teach "out of compassion for beings."[15]
In Mahāyāna Buddhism,karuṇā is one of the two qualities, along with enlightened wisdom (Sanskrit:prajña), to be cultivated on thebodhisattva path. According to scholarRupert Gethin, this elevation ofkaruṇā to the status ofprajña is one of the distinguishing factors between the Theravādaarahant ideal and the Mahāyāna bodhisattva ideal:
For the Mahāyāna... the path to arhatship appears tainted with a residual selfishness since it lacks the motivation of the great compassion (mahākaruṇā) of the bodhisattva, and ultimately the only legitimate way of Buddhist practice is the bodhisattva path.[16]
Throughout the Mahāyāna world,Avalokiteśvara (Sanskrit; Chinese:Guan Yin; Japanese:Kannon; Tibetan: Chenrezig) is a bodhisattva who embodieskaruṇā.
In the Intermediate section of theStages of Meditation byKamalaśīla, he writes:
Moved by compassion[karunā], Bodhisattvas take the vow to liberate all sentient beings. Then by overcoming their self-centered outlook, they engage eagerly and continuously in the very difficult practices of accumulating merit and insight. Having entered into this practice, they will certainly complete the collection of merit and insight. Accomplishing the accumulation of merit and insight is like having omniscience itself in the palm of your hand. Therefore, since compassion is the only root of omniscience, you should become familiar with this practice from the very beginning.[17]
InTibetan Buddhism, one of the foremost authoritative texts on the Bodhisattva path is theBodhisattvacaryāvatāra by Shantideva. In the eighth section entitledMeditative Concentration, Shantideva describes meditation on Karunā as thus:
Strive at first to meditate upon the sameness of yourself and others. In joy and sorrow all are equal; Thus be guardian of all, as of yourself. The hand and other limbs are many and distinct, But all are one--the body to be kept and guarded. Likewise, different beings, in their joys and sorrows, are, like me, all one in wanting happiness. This pain of mine does not afflict or cause discomfort to another's body, and yet this pain is hard for me to bear because I cling and take it for my own. And other beings' pain I do not feel, and yet, because I take them for myself, their suffering is mine and therefore hard to bear. And therefore I'll dispel the pain of others, for it is simply pain, just like my own. And others I will aid and benefit, for they are living beings, like my body. Since I and other beings both, in wanting happiness, are equal and alike, what difference is there to distinguish us, that I should strive to have my bliss alone?[18]
karuṇā is associated with the Jain practice of compassion. For instance,karuṇā is one of the four reflections of universal friendship—along with amity (Sanskrit:maitri), appreciation (pramoda) and equanimity (madhyastha)—used to stop (samvara) the influx ofkarma.[19]
karuṇā is a common first name throughoutIndia, used for both genders.
InAldous Huxley's novelIsland, the concept of "karuna" is pivotal to the philosophical and spiritual ethos of the society depicted in the book.[20] In the novel, it represents an ideal of emotional intelligence and empathetic living, contrasting with the more self-centered and materialistic attitudes seen in the Western world. This concept is central to the practices and worldview of the inhabitants of Pala, a fictional island situated between the Andaman Islands and Sumatra. Huxley uses the mynah birds throughout the novel as a recurring motif to reinforce the importance of mindfulness and compassion in Pala's society. The birds are trained to repeat "Karuna" at key moments, such as during moments of stress, conflict, or potential violence. This serves to remind the islanders (and the reader) to approach situations with understanding and empathy.
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