The Dharma traditions of India—namely Jainism, Buddhism, Hinduism, and Sikhism—share a foundational commitment to the principle of compassion. Though each tradition articulates compassion within its own theological and metaphysical framework, compassion consistently functions as both a personal discipline and a universal ethical imperative. This shared emphasis underscores the broader orientation of these traditions toward alleviating suffering, cultivating moral awareness, and fostering interdependency and collective well-being.

 

In Jainism, compassion (kāruṇya) is among the bhāvanas, and is systematized through the doctrine of ahiṃsā (non-violence), which occupies a central role in both ascetic and lay practice. According to Jain metaphysics, all living beings possess a soul (jīva) and are thus considered worthy of respect and protection. The ethical response to this insight is the minimization of harm—whether through action, speech, or thought, as well as the practice of extending compassion to all who suffer.

 

This principle is manifest in the behavioral codes observed by Jain monastics, such as those who use face masks to avoid harming airborne microorganisms or the careful sweeping of paths to prevent inadvertent harm to insects. Jain laypersons are similarly encouraged to uphold nonviolence through dietary restrictions and moral restraint, but also through active forms of service and philanthropy that alleviate human suffering as well.

 

The Tattvārtha Sūtra, a key Jain text, emphasizes that spiritual advancement necessitates an intense awareness of the relational and karmic consequences of one’s actions—a sensitivity that is predicated on compassion as an applied discipline.

 

Thus, in the Jain tradition, compassion is not merely an affective state but a comprehensive ethical framework that informs individual conduct and spiritual aspiration. It simultaneously involves individual spiritual aspiration, as well as acting for the benefit of all forms of life.

 

Within the Buddhist framework, compassion (karuṇā) is identified as one of the four brahmavihāras (sublime attitudes) and is understood as the deliberate intention to alleviate the suffering of others. Distinct from mere emotional concern, karuṇā is inextricably linked to prajñā (wisdom).

 

Theravāda traditions emphasize the cultivation of compassion through meditative techniques that expand the practitioner’s capacity to respond to suffering with equanimity and non-attachment. In Mahāyāna Buddhism, the ideal of the bodhisattva encapsulates the fusion of compassion and wisdom. As a great act of compassion, the bodhisattva voluntarily postpones final liberation in order to assist all sentient beings in achieving emancipation.

 

Contemporary articulations of Buddhist compassion, such as Thich Nhat Hanh’s concept of “interbeing,” reinforce the doctrinal claim that genuine compassion arises from a profound awareness of the non-duality between self and other.

 

In Hindu thought, compassion is both a moral obligation and a divine quality.

 

In the bhakti (devotional) traditions, compassion is frequently attributed to deities such as Krishna, Rama, and Durga, whose narratives depict acts of protection, forgiveness, and intervention on behalf of the vulnerable. Devotees are encouraged to emulate these divine qualities, not as an abstract ideal but as a concrete mode of spiritual engagement.

 

The Vedāntic and yogic schools further anchor compassion in metaphysical insight. Recognizing the unity of the ātman (Self) in all beings naturally generates compassionate action.

 

Reflecting the brahmavihāras of Buddhism and bhāvanas of Jainism, Patañjali’s Yoga Sūtra positions compassion (karuṇā) as one of four practices providing a foundational basis for meditative absorption (samādhi).

 

Sikhism articulates compassion through the concepts of dayā and sevā (selfless service). Sikh ethics emphasize confronting the suffering of others with service based in compassion.

 

The practice of langar, or the communal kitchen, exemplifies institutionalized compassion within Sikhism. It operationalizes the principle of egalitarian care by providing free meals to all individuals regardless of caste, religion, or social status. This practice embodies the Sikh commitment to both spiritual purity and social justice.

 

Sikh scriptures consistently associate compassion with righteousness. The Sikh Gurus’ emphasis on confronting social inequality and moral complacency suggests that compassion is not a passive disposition but an active form of solidarity with the oppressed.

 

Despite significant doctrinal divergences, the Dharma traditions exhibit a shared conviction that compassion is indispensable to spiritual maturity. First, compassion is understood not simply as an emotional reaction but as a cultivated discipline requiring ethical intentionality and reflective practice. Second, each tradition affirms the interdependence of all life. Third, compassion is consistently positioned as a necessary condition for liberation, however variously conceived.

 

The Dharma traditions thereby advocate a model of compassion that is informed by wisdom, guided by ethical clarity, and oriented toward collective well-being.

 

If you're interested in learning more about compassion in the Dharma traditions, you can explore our Compassion Studies Initiative, supported by the Uberoi Foundation.