Sumanapal
Bhikkhu
Abstract
The word compassion means feeling
sympathy for others when they are suffering. The thought of compassion uplifts
our hearts and becomes truly meaningful when we act based on it. By being
compassionate, we commit ourselves to being more concerned about all beings. If
we transform our compassion into action the world will surely become a better
place to live in.
The most fundamental teaching of
the Buddha is that our life is mainly made up of suffering and disappointment.
So, if one feels compassion for others one can alleviate their sorrow and
unhappiness. Compassion can take many forms, if we feel compassion for someone,
we can help him in need or give him a hand in his struggle against the odds.
Thus, we can change his life for the better. On the other hand, compassion also
helps us to become a better human being. According to the teachings of the
Buddha, if we act with compassion, positive karma will be generated, leading us
to genuine happiness. In this way, compassion results in a positive outcome in
our lives as well as in that of others. If we respond to a stimulus with
compassion and not with anger our minds will be conditioned with kindness. This
will give us inner peace and lead us to enlightenment.
Once we become compassionate, we
will see that everything is interconnected. Every being on earth wants
happiness. If we act with kindness then we will be doing a service to them by
fulfilling their heart's desire. In this way, we will be connected with a bond
that will break isolation, which is also a cause of suffering. Thus, by being
compassionate we can bring peace, harmony, and a sense of togetherness to the
world. Being generous is one of the most effective ways to show compassion.
This can take the form of providing material to those who need it by sharing
our time, money, and energy with them. According to Buddhism if we give someone
with a pure heart and without expecting anything in return, we will get the joy
of altruism or selfless service.
We can help others by staying by
their side in their crisis and offering emotional support by way of kind words
and hugs or by just giving a patient hearing what they have to say and, in this
way, helping them to find an outlet for their emotion. These acts of kindness
do not require anything grand but they go a long way towards providing solace
and comfort to a troubled soul. By our presence at the right place and at the
right time, we can show that we care.
If we are driven by compassion we
can contribute to the society at large by volunteering. We can participate in
many programs for social service ranging from taking part in afforestation
programs to organizing blood donation camps. This helps others and, at the same
time, gives our life a purpose as well as a sense of fulfillment. By coming
into contact with the problems and struggles of others we learn to solve the
problems of our life more efficiently and effectively. The generation of
compassion will lead us to fight social injustice also and to make attempts to
make society fairer and more compassionate. Buddhism teaches us that compassion
is the most precious of all human qualities. All other qualities originate from
it. Compassion connects us with the whole universe. His Holiness Dalai Lama has
rightly said that man is a social animal and the happiness and meaning of his
life depends on his connection with others.
1.
Introduction
Our life is full of suffering and
dissatisfaction. Compassion has the power to wipe out suffering. However,
compassion is not confined to taking a passive role; a person driven by
compassion becomes active and attempts to remove the sorrow of others. This
action can take various forms, i.e., aiding someone in trouble, fighting for a
noble ideal, and lifting the confidence of others by simply making ourselves
available in their time of need. In this way, we can go a long way in changing
someone's life for the better. Thus, with a gentle touch of compassion, we can
become better and more caring people and join many others to make our world a
better place to live in.
Buddhism has given priority to the
cultivation of compassion. Compassion can cure every ailment of the world, as
medicine can cure us of all the mental diseases of our body. Without
compassion, we would have lost our way in the quicksand of clinging. If we
always react with kindness and compassion, it will positively impact our lives.
If we make it a habit to respond with understanding and love, our minds will be
directed to fulfilling deeds, and thus, our minds will be guided by a clearer
vision, leading us to Enlightenment. Buddhism always wishes to spread
compassion among all living beings so that they can live in peace and amity.
Once, Ananda was told by the Buddha that his teaching aimed to foster love and
understanding among various beings. This is important because it will
ultimately result in peace in the world. The first step towards compassion and,
consequently, towards global peace can be taken by following the first precept
of Buddhism, which is not to kill living beings. This makes beings compassionate
towards one another. When Sakya and Koliya, the two tribes of ancient India,
almost went to war over water distribution from the river Rohini, the Buddha
intervened by pointing out the importance of peace and the meagre importance of
lives than the water. Secondly, when King Vidhudhabha invaded the kingdom of
Sakyas to destroy it, the Buddha, out of compassion, came forward and stopped
the war.
2.
Power of Compassion
Compassion was the key positive
emotion that prompted the Buddha to spread his teachings among people. He
conquered India not by his power or weapons but by his great, compassionate
mind. The evil Devadatta submitted to him for his great compassion. The compassionate
Buddha could tame a wild and ferocious elephant named Nalagiri. The
compassionate Buddha could persuade the savage Aṅgulimāla to stop his killing
spree. So, the Buddha's life proves that brute force can never be the last
word, but compassion can be the best approach to apply it. The compassion of
the Buddha has made the world safe and secure for all living beings.
A compassionate mind can transform
this chaotic world troubled by greed, hatred and fear into a gentle, peaceful
heaven.
He urged his disciples to "Travel on the
tour for the well-being and happiness of mankind as a whole. " Thus, the
Buddha wanted to set up an atmosphere of peace and happiness in society. So, it
can be said that the Buddha appeared in this world for the goodness and
happiness of mankind as a whole.
He is said to be the embodiment of
highest compassion. At the same time, he was known as the 'Prince of Peace.'
The Buddha was so compassionate to the people that he never harmed himself or
others in the least by his actions, thoughts, and words.
The friendliness and compassion
that the Buddha elaborated on was the compassion that should encompass all
living beings in the world. The Buddha has exhorted us to develop compassion
and loving-kindness for all creatures. He says," whatsoever the residing
creatures there are, moving or still without exception, whatever are long or
large, or middle-sized or short, small or significant. Whatever is seen or
unseen, whichever live far or near, whether they already exist or are going to
be, let all creatures be happy-minded." We should not insult or despise
others, as a mother would risk her own life to save her only son; similarly, we
should cultivate compassion towards all beings, and this compassion will be
devoid of any traces of enmity and hatred.
If, in a conflict, any of the confronting parties can forget all the bitter
experiences of the past and feel compassion for his rival, peace can be
achieved.
Compassion is the antidote to
anger, enmity and grudge, so to get rid of these negative qualities,
friendliness must be encouraged.
Before establishing compassion in the external world, we ourselves have to be
compassionate first. The Buddha rightly said," It is impossible for him
who is stuck in the mud to pull out another stuck in the mud. But Cunda, it is
possible for one who is not stuck in the mud. In the same way, the person who
is not established in discipline and peace himself cannot bring peace to
others, but the person who is himself established in peace can lead others to
peace.
The Buddha strongly recommends that
it is not enough to abstain from killing living beings; the positive aspect of
compassion or loving-kindness has to be practiced. "One refrains from
killing creatures, laying aside the stick and the sword, and abides
conscientiously and full of kindness, love, and compassion towards all
creatures and beings.
The Buddha prescribed the right
livelihood or sammā ājīva to establish an atmosphere of friendliness in
society. Right livelihood rights refer to the prohibition of five kinds of
professions, namely (i) the sale of arms, (ii) the sale of human beings or
animals, (iii) the sale of flesh, (iv) the sale of intoxicating drinks, and (v)
sale of poison. The Buddha also states the five trades in the Vanijja sutta in
Aṅguttara Nikāya
Today these trades cause the occurrence of events that result in violation of
human rights. Nowadays, there is no country that does not take part in these
trades. The so-called rich and influential countries exhort other countries to
follow a peaceful path but, at the same time, very craftily sell their arms and
ammunition to them and earn a huge amount of profit in the process. Such kinds
of hypocrisy and cruel countries never recognize a developed and civilized
country from Buddhist ethical norms. Hence, such a country morally degenerates,
and its rulers become corrupt. Instead, a model ruler inspires the subjects to
live peacefully, with compassion, and without being engaged in killing,
stealing, adultery, telling lies, or taking intoxicants.
3.
Buddha’s Teaching on
Compassion and Global Peace
The Buddha believed that to govern
his subjects properly, a ruler has to possess the following positive qualities.
They are a. Charity (dāna), b. Morality (sīla), c. Altruism (pariccāga),
d. Honesty (ajjava), e. Gentleness (maddava), f.
Self-controlling (tāpa), g.
Non-anger (akkodha), h. Non-violence (ahimsa), i. Forbearance (khanti),
j. Uprightness (avirodhita).
It is tough to wipe out violence
from the face of the world, and for this, the most crucial task is to broaden
our compassion. This is not an easy task since the entire world is suffering
from various types of conflicts that lead to violence. To solve the problem of
violence, one has to form a clear idea about the origin of violence. The cause
of violence is anger, hatred and fear. Violence is also the result of the harsh
behaviour of our actions, speeches and thoughts. The Buddha said that the
application of violence can never solve any problem. Victims of violence or
their friends and relatives seek revenge.
It results in the emergence of a
vicious circle of violence. Violence cannot be stopped through violence. It can
be stopped only by compassion and friendship. In the present world, war and
violence are the results of the following causes:
a. Greed anger and ignorance.
b. Lack of understanding.
c. Economics and Materialism.
d. Poverty.
e. Fanatic political or religious
views.
The Buddha writes in the Dhammapada
that it is best to excuse the enemy with compassion; uncontrolled hatred always
harms both parties, i.e. the hater and the hated.
"He abused me, he beat me ,
He defeated me, he robbed me.
In those who harbour such thoughts
Hatred is not appeased.
If we logically analyze the causes
of war and conflict, in most cases, we will see they are land grabbing, border
tension, national sovereignty, fanaticism, ambition, politics or revenge. We
all want to put a stop to war and conflict. In the Dhammapada, the Buddha
taught us that we cannot extinguish hatred by resentment; it can be
extinguished by love only. If we cultivate that attitude without thinking of
revenge, then we can put a stop to hatred. The Buddha always advised us to live
harmoniously in society and live a peaceful life,
" Hatred only dissolves with no hatred
Hatred never cease through hatred
in this world
Through love alone, they cause
This is an eternal law."
Buddhism teaches us that the war
and conflict that we have to face in our society are an integral part of the
misery which we have to face as a price of our birth. This war and conflict
includes, among many things, quarrels, disputes and contentions. Conflicts
occur between two nations or parties when the head of one state disputes with
that of another.
Conflict takes place even within a
family. "Again bhikkhus, kings dispute with kings, warriors with warriors,
Brahmins with Brahmins, householders, with householders, mother disputes with
the son, the son with the mother and the father with the son, the son with the
father, brother with brother, brother with sister, sister with brother, friend
with friend. They dispute, quarrel and approach each other with hands, clods,
sticks, and weapons and even face death or come to deadly unpleasantness. This is
the danger of sensuality here and now, the mass of unpleasantness.
All beings are connected with
compassion because they want happiness and avoid sorrow. An act motivated by
compassion helps us to connect ourselves with the universe. In this way, a
consciousness grows within us that tells us that we are not alone; we are not
separated and isolated from others. In the face of difference and
discrimination, we realize we can establish harmony in this chaotic world by
staying together and helping others.
If we want to practice generosity,
it is better to practice compassion. One way of showing compassion is to help
others when facing a crisis, such as providing food, clothing, and shelter.
There are many ways to show generosity to others. In Buddhism, the giver and
the receiver are equally important. We can act selflessly if we do something
for others without the desire to get something in return.
When in a crisis, we do not always
require material objects. Often, we need empathy, sympathetic utterance, and an
embrace, which can bring a positive moral impact in such a situation. These little, nameless
acts of kindness and love can light a lamp in the world. These show that others
care for us and we are not separated from them.
We can express our compassionate
nature by giving voluntary service, i.e., by donating blood or participating in
a tree plantation programme. These activities allow us to contribute our
service to society, making the world a better place to live in. By donating our
time and energy to the service of others, we can express our compassion. When
we understand that we are only a negligible part of the universe and we all
have to struggle in our lives, we become humble and down to earth.
Compassion can also inspire us to
be more concerned about the matters around us and take genuine initiative to
change the lives of those facing oppression and injustice. We can be active in
this field by participating in peaceful demonstrations or giving monetary
support to various institutions involved in the noble cause. This shows that
the urge for philanthropy genuinely drives us. ‘Acting out of compassion is not
only a service to others, but it is also a service to ourselves because it is a
source of great joy for us and gives our life meaning and a purpose.'
When Buddhism is referred to, the
term immediately associated with it is compassion. Bodhisattva in Mahayana
Buddhism is very closely connected with the idea of compassion. From the
Prajñāpāramitā Sutta, we learn that great compassion arose in the Bodhisattva
upon seeing the plight of the sentiment beings, which resulted in his
development of the Bodhi mind, and this led him towards the attainment of
Buddhahood. A Bodhisattva will be qualified for Buddhahood only if he feels
compassion for all beings' misery and a strong desire to liberate them from
suffering.
4.
Compassion as a
Personal and Collective Practice
To discuss Buddhist compassion,
first, we have to understand the meaning of compassion. When a man is charged
with the complaint of destroying public property, it is not at all acceptable
to forgive him in the name of compassion. So, one may ask, what is compassion?
Compassion is love in its purest form; it emanates in selflessness and wisdom.
Compassion is selfless because it does not expect anything in return.
Many factors endanger world peace
today, and one of them is the lack of compassion among rulers. Whenever there
is autocratic leadership, in other words, absence of democratic leadership,
people face great suffering and trouble. The Encyclopaedia of Buddhism defines
the word 'democracy,' in its historical setting, had come to mean 'rule by the
people.'. Though some rulers or kings ascended the throne for hereditary
reasons, the Buddha believed that kingship should not go from father to son as
a possession of the family. According to the Cakkavatisihanada Sutta of the
Digha Nikaya, if a king rules his country according to his whims and without
considering public opinion, his country will not advance.
The Buddha taught us that human beings are not puppets in the hands of any
creator god. According to the Agañña Sutta, social evolution originated the
conception of kingship. During the age of the Buddha, King Pasenadi of Kosala,
King Bimbisara, and Ajatasattu of Magadha, the princes of smaller countries
like Vajji and Licchavi took Buddha's advice in running the administration of
their countries. In Buddhism, a just and righteous king is called a
wheel-turning monarch' or Cakkavatti Rāja. Such a ruler exhibits five unique
characteristics. They are
(1) He knows what is good.
(2) He is righteous in discharging
his duties.
(3) He knows the proper time.
(4) He knows the assembly.
(5) He knows the right measure.
According to the Kutadanta Sutta,
the duties of a monarch are the following.:
(a)
Distribution of farmers and fodder to cattle raisers.
(b)
Donating money to merchants and proper remuneration to the royal staff.
(c)
Always aid the sages, Brahmins, travellers, beggars, and the indigent by
keeping
the
royal palace gate open for them.
(d)
Observing and establishing the Five Precepts.
In the Mahāparinibbāna Sutta (DN
Sutta No-16), while discussing with Brahmin Vassakāra Chief Minister of King
Ajatasatru, the Buddha outlined the seven conditions of the welfare of a state:
(a)
Making arrangements for regular and frequent meetings.
(b)
Meeting in harmony, dispersing and attending to their affairs in
harmony.
(c) Enacting
neither new decrees nor abolishing existing ones but proceeding according to
their ancient constitution.
(d)
Treating elders with respect, honour and esteem and following their advice.
(e) not
abducting maidens and the wives of other people and detaining them.
(f) Being
respectful to the temples within and outside the city and continuing to
pay
offerings to them.
(g)
Creating a safe haven for the Arahats encourages them to settle there.
During his stay at Sārananda Shrine
in Vesali, the Buddha advised the Vajjins about these seven principles,
preventing their decline and ensuring their prosperity. According to the
Buddha, the king should be generous and do good deeds. He should serve society
and, following the precepts, must endeavour to purify himself. He should be
compassionate and non-violent, and by protecting his subjects, he should lead
them to a prosperous and peaceful life. Thus, Buddhism suggests that the ideal
of a human life based on compassion and nonviolence is the best.
Compassion is the will to do
something for the needy and the less fortunate. It lightens the lamp of hope in
this world of sorrow by dispelling gloom and darkness. But it is not enough to
be compassionate only in theory. It is more important to practice compassion in
real life. Many great, learned men and philosophers have spread the light of
education and knowledge in this world out of compassion. Many great men have
fought to free society from the darkness of many evil social customs.
5.
The Four Ways to
Practice Compassion
There are four ways to practice
compassion. They are generosity, praise and encouragement, good behaviour and
fellowship.
We become compassionate because we believe it will benefit us and others.
We can radiate compassion through
our bodies, hands, faces, gestures, and words of encouragement. Even nature
herself is compassionate to us when clouds protect us from sunlight. To achieve
supreme Buddhahood, we must be joyful, gentle, peaceful, and empathetic and try
to spread generosity and fellow feelings worldwide.
This attitude of compassion to all
is reflected by modern Buddhists, who display a new concern and awareness about
various social matters. In recent years, consciousness about social justice and
the upliftment of the poor and downtrodden has become the central interest in
contemporary Buddhism. Religious communities 'play an important role in
engaging people for social activities' and enable people to control their
behaviours.
6.
Compassion in
Buddhism and Global Leadership
More than 2500 years ago, the
Buddha, out of his great compassion, tried to solve the problem of human
suffering, development and peace. But despite all this egoism, conflicts,
loneliness, and violence still linger. The life and teachings of the Buddha have
remained the guiding force of many saints, kings and leaders of the world. The
Buddha stood for cooperation among nations when such an idea was still unknown
to the rest of the world.
The Buddha believed that humanism and predatory attitude are not compatible.
The ideal of Pancashila or norm was the basis of India's foreign policy for
peaceful coexistence. The Buddha's ideal of a wheel-turning monarch meant a
ruler who was strong and pure at heart and protected all beings under his
command. Such a ruler was compassionate and non-violent and sincerely tried to
achieve material and spiritual prosperity for his subjects. The Buddha believed
that an ideal ruler should be inspiring and encouraging. We may mention Asoka,
the Great of the Maurya Dynasty, in this connection.
Even after winning the Kalinga War, Asoka abandoned the policy of conquest by
brutal means and adopted the policy of conquering by positive force of love and
virtue. The State Policy was engraved on rocks and pillars throughout India and
beyond its geographical boundary. Under the instructions of the king, war
drums, or ranaveri, were silenced and replaced by dharmaveri, or
the drum of truth and justice. In continuation of this tradition, India, down
the ages, has offered sanctuary to the Jews and early Christians from West Asia
and the Zoroastrians from Iran. Now, the entire world should be inspired by
this noble ideal. Tremendous development in the field of science and technology
has taken place in the last few years, but violence and crime, sometimes perpetrated
even by minors, have also increased manifold. Bertrand Russell remarked, "
Knowledge is power, but it is power for evil as much as for good. It follows
that unless men increase in wisdom as much as in knowledge, the increase of
knowledge will increase sorrow.
The Buddha preached to his
disciples the ideal of brahmavihāra which consisted of loving kindness (mettā),
compassion (karuna), sympathetic joy (muditā) and equanimity (upekkhā).
The mettā, which originates in the human mind, gradually spreads to
family, village, country, and ultimately to the entire world.
In this way, the Buddha, by his teachings, has destroyed all the barriers that
exist among human beings and has established and maintained peace in the world.
The Buddha teaches us to preserve peace and non-violence in the world, which is
the most demanding necessity.
Compassion inspires us to deal with
any situation by the exercise of non-violence. By non-violence, we understand
that we should not cause any harm to others and endeavour to establish peace by
abandoning battles as well as engaging in activities that would cause violence
and death. The ruler should exercise non-violence as far as practicable until
it contravenes his position as an exemplary ruler. In the Dhammapada verse 185,
the Buddha said, ‘Avoid all unwholesome
actions, cultivate wholesome actions, and to purify one's mind is the advice of
all the Buddhas."
The Buddha also states rightly," Hatred never ceases through hatred in
this world; through love alone they cease. This is an eternal law." Compassion is the emotion which makes a
mother protect her only child by risking her own life.
7.
Socially Engaged
Buddhism and the Path to Nirvāṇa
The idea of compassion in action is
best illustrated in the concept of ‘Socially Engaged Buddhism.' It is an
endeavour to attempt to liberate all sentient beings, including oneself, from
all kinds of suffering. In the words of the Thai Social Activist Sulak
Sivaraska, "It means deep commitment and personal transformation. We must
become more selfless and less selfish. To do this, we have to take more and
more responsibility in society. This is the essence of Buddhism, from ancient
times to the present."
In all probability, Venerable Thich
Nhat Hanh coined the term 'Engaged Buddhism' in 1963. Thereafter, the term
became popular in its expanded form, i.e., 'Socially Engaged Buddhism'.
'Engaged Buddhism' does not seek individual goals like inner peace, freedom and
an enlightened mind but on the collective idea of 'worldly awakening'
consisting of individuals, communities, and villages and not in a future life
or heavenly western paradise, but in this lifetime, in this world, on the
ground."
This term means the active involvement of Buddhist members in various social
problems. 'Socially engaged Buddhism’ means an active involvement of the
Buddhist members in various social issues. Dr. B .R. Ambedkar, the great leader
of India, was deeply moved by seeing the plight of the untouchables of the
country. He was a victim of the caste system prevalent in India and criticized
it. To solve the problem of untouchability, he renounced Hinduism and embraced
Buddhism among millions of his followers. He was the hero of the Buddhist
Revival of India. With his great wisdom and vision, he made a lasting
contribution to humanity.
Compassion is a feeling that
originates in our mind when we are in distress and we feel the urge to do
something to mitigate that suffering. The Buddha has prescribed for us to
cultivate loving-kindness (mettā). According to various scholars, mettā
means compassion, amity and friendliness.
It is imperative in Mahāyana Buddhism. The Bodhisattvas particularly
Avalokitesvara were the embodiments of compassion. According to Mahāyāna,
compassion (karuna) is one of the key elements that are essential for
the attainment of Nirvāņa. The Bodhisattvas, out of great compassion, even
after reaching Enlightenment, refuse to accept it until all other beings are
liberated from the suffering of birth and death.
The most remarkable teachings of
the Buddha, namely the Four Noble Truths and the Eight Fold Path, are based on
compassion. The Four Noble Truths are the truth of suffering, the truth of the
cause of suffering, the truth of the end of suffering, and the truth of the
path that leads to the end of suffering. In other words, suffering exists; it
has a cause, an end and a way to end it. In our lives, we are subjected to
various kinds of suffering like pain, sickness, injury, senility and ultimately
death. Joys are always accompanied by sorrow. Our life is pitiful because we
think that our joys are everlasting. The Second Noble Truth aims to find out
the reasons for suffering. The chief causes of our suffering are desire and
ignorance. Desire means a craving for possession, fame and immortality.
On the other hand, ignorance gives
birth to vices like avarice, jealousy and anger. Ignorance prevents us from
seeing the world as it is. In the third noble truth, the Buddha says that our
sufferings may end, and in the fourth, he prescribes the way leading to the
cessation of suffering. The Buddha was motivated to find a way to end man's
suffering out of great compassion; out of it, he showed us how to eradicate it.
The noble eightfold path prescribed
by the Buddha is based on compassion. Right understanding or right view is a
part of it. The right understanding supports us in seeing the true nature of
this world. But this is not enough; any knowledge or wisdom is futile unless it
is implemented. The second step of the Noble Eight Fold Path is right
intention, the intention of positive thoughts. Right Speech means communicating
thoughtfully and without anger or malice, making us compassionate in our
dealings with others. Right action encourages us to avoid all kinds of harmful
actions, not to accept anything that is not given to us and not to engage in
destructive behaviour towards others. Right livelihood encourages us to adopt
only those trades as a profession that does not harm others. Right efforts
enable us to avoid all evil and perform wholesome acts. Right mindfulness helps
us be mindful in our solitary lives and live a balanced attitude towards
ourselves and others. Right concentration means focusing on wholesome actions
in society and deciding correctly what leads to the benefit of others.
If we can achieve the cessation of
suffering, then ultimate peace and happiness can be attained. An increase in
peace will result in an increase in happiness and vice versa. Today, we are
afraid of wars. If a world war breaks out, it will result in the destruction of
the entire human civilization. Battles are the result of hatred, greed, and
anger. The world is filled with the fear of war. Only compassion and
loving-kindness can save us and our world. The Buddha declared, "Victory
breeds ill will, for the conquered are unhappy."
Today's world is ravaged by war, causing untold suffering to combatants and
non-combatants alike. Only compassion and loving-kindness can stop this.
8.
Conclusion
Compassion is essential for our
dealings with others, whether with family, friends, or strangers. It is also
necessary to advocate at the national and international levels. If governments
compassionately govern the citizens, the world will become a paradise on earth.
Like Asoka the Great, the head of states should treat their citizens as their
own children. Compassionate behaviour will lead us to establish a happy family,
society and world. It will cure society of many social evils like domestic
violence, drug abuse, etc. It will also help respect people's fundamental
rights.
The above discussion proves that
compassion has a very vital role to play in Buddhism. It is one wing of the
bird that flies to liberation. Compassion is an innate feeling of all human
beings. By the force of compassion, we can visualize beyond the barrier of
caste, creed, colour, religion and ethnicity. Using compassion, we shall be
able to understand the oneness of our world and become a member of the world
fraternity. To maintain peace and harmony, we should practice compassion daily.
In the world, the development of compassion is essential. A group of leaders
from various religions drafted and introduced a charter in November 2009 to
inspire people to develop compassion, empathy and friendliness. A genuinely
compassionate world can be established if we treat other people the way we
would like to be treated by them. All of us are born with an innate capacity
for compassion. To survive in this world, we must cultivate and increase it.
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