Karuna ( Pity or Compassion)

             Karuan means great pity for the less fortunate beings. Karuna incites the will to save unfortunate sentient beings, and to alleviate the sufferings of others. When one sees a person in misery, there arises the wish to help him. If he cannot do so, he will be uneasy and concerned. This is not true Karuna. It is only domanassa (mental suffering) based on pity, which mostly occurs in the hears of good people. Therefore, although it is a domanassa, this akusala, is not a great evil. This in fact is natural to good, compassionate people.

Unreal Karuna

Sometimes a man will fell pity for his relatives and friends who are in trouble, and wish to save them. Actually, this mental factor is soka (sorrow) and not true pity. Real Karuan gives rise to pity and compassion whilst the unreal gibes rise to worry anxiety.

The mentality of the virtuous

All good- natured persons,  will fell Karuan (pity) for the less fortunate ones when they actually see them; however, they will radiate metta ( loving- kindness) only one their friends relatives and kith and ken. But the true virtuous persons who are fulfilling the ten perfections and those holy persons already accomplished in paramis particularly the Bodhisatta, have great compassion for all sentient beings feeling greatly concerned for the dangers of apaya ill consequences of their evil deeds falling on them, just as parents feel pity for their poor, suffering children.  They can extend their metta on all sentient beings without discrimination. They can be compared to parents who love their children equally, even the naughty ones.

         Metta and karuana had acquired from roots in mental and physical continuum of the Bidhisatta in every existent once while fulfilling paramis and they became fully matured at the time of Supreme Enlightenment. By virtues of this Gotama Buddha looked upon Mara with unshaken metta to conquer him when Mara imposed great interference and hindrance on him on the eve of Buddhahood. The Buddha did this by emanating metta incessantly with supreme forgiveness to Mara who was bent on destroying him. In the same way the Buddha conquered Devadatta who plotted to kill him.

In the present day, those who strive to be virtuous and noble should emulate the good examples of Budhisattas. They  should reject the concept: I will be good only if the other people are good. I will return good only to good”. Instead, they should replace it with the attitude: Although they are bad, I will return only good to them. Whether they are good or bad, I must do them good”. And they should gear in mind to bestow sincere metta and Karuna on everyone. 

Translated and Edited by U U Ko Lay