Compassion; An Essential Ingredient for social survival

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Compassion; An Essential Ingredient for social survival

Dr. Dalvinder Singh Grewal​

These days, the media is constantly filled with reports of murders, rapes, dacoities, theft, home invasions, snatching, public beatings, and so on. Disturbing headlines emerge about a person injured in an accident, lying on the road while cars, buses, trucks, and even passersby go by without stopping to help, allowing him to die under watchful eyes, yet without receiving assistance to be transported to a hospital where his life could have been saved. A lack of compassion, mercy, sympathy, and kindness is evidently displayed in public, reflecting a complete erosion of human values. This is why we assert that humans are progressively becoming more like beasts. Images of ethnic Albanians fleeing their homes in Kosovo have undoubtedly tugged at many hearts, and some of us are compelled to contribute to charitable causes. However, do we not feel a sense of hurt when we witness hundreds of thousands of pigs in Malaysia being culled due to a lethal viral outbreak? Perhaps there exists something deep within human consciousness that indicates we are all intertwined. The suffering of others mysteriously becomes our own pain as well. Yet, we remain in a condition of denial and self-satisfaction.

However, this does not imply that compassion has vanished. When we observe a young man assisting a blind individual by guiding him across a crowded road; when a woman feeds a sick cow lying sick in the street; when someone aids an ill person in reaching the hospital; when a student provides his lunch to a poor schoolmate who has not brought food; these illustrate acts of compassion.

I recall during the times of the pandemic. Jitender Singh, known as ‘Shunty,’ performed the last rites for over 2,000 individuals—mostly strangers—who deserved a respectful burial, as their loved ones were afraid of catching the feared coronavirus or the deceased were unrecognized, following the emergence of the fatal virus. Veerji Vishal Singh, along with their team of volunteers, care for the homeless population in India. Every morning, hundreds of impoverished, homeless individuals gather at seven designated locations in Delhi, eagerly awaiting the arrival of a van filled with food, water, and medical supplies. Numerous philanthropists dedicate a significant portion of their resources to assist those in need.

Compassion thus exists; sympathy survives in some specific persons who can be counted on fingers. What is really needed is compassion in every mind. However, what is essential is that compassion is cultivated within every individual. This document seeks to explore the concept of compassion, its growth, and the obstacles that may impede its development. Compassion holds the position of being the highest virtue. It embodies the greatest strength of existence. It represents the most refined and admirable emotion found within the human soul, awakening within us an urge to assist those who are in distress. It reflects the innate tendency of humans to aid and assist others in alleviating their physical, emotional, or psychological suffering. (1)

Compassion in ancient Indian society

The value of compassion is profoundly rooted in the wisdom of ancient Indian culture. This significant principle not only influenced the fabric of ancient Indian civilization but also remains crucially relevant in the contemporary world. The Vedas, highlight the significance of compassion. The Upanishads expand on the idea of 'daya' (compassion). The Bhagavad Gita, illustrates compassion as an essential quality of a virtuous person. Lord Krishna counsels Arjuna to carry out his responsibilities with a compassionate spirit, stressing the need to balance duty with empathy (Gita 12.13). Narratives from epic tales from Mahabharata and Ramayana, frequently showcase acts of kindness. Figures like Lord Rama and Yudhishthira are praised for their empathetic and compassionate attitudes towards all living beings. By integrating and demonstrating compassion into our everyday activities, we can create a more understanding, harmonious, and sustainable society. Compassion is not merely a theoretical concept but a vital trait for individual happiness and collective unity. (2) Mahavira and Gautama Buddha, emphasized 'Ahimsa' (non-violence) and compassion for all living things as foundational values. (2)

Compassion in Buddhism

In Buddhism, compassion holds significant importance as a core aspect of the faith. Compassion represents the wish to alleviate the pain experienced by others. This sentiment largely arises from empathy and is frequently demonstrated through efforts to comprehend and lessen the distress of others. The exercise of compassion entails acknowledging the interconnection of all beings and embracing profound empathy and understanding for every individual, irrespective of their circumstances or position in society.

Through practices such as meditation, mindfulness, or living with purpose, nurturing compassion becomes an essential component of the Buddhist journey, providing practitioners with a significant means for personal transformation and development. (3) Compassion reveals the essence of goodness within the human spirit. (3)

Compassion in Islam

While many view Islam in India as associated with the atrocities committed by Islamic invaders and rulers, it is important to recognize that these actions were perpetrated by extremists rather than true adherents of the Quran. In reality, compassion embodies the genuine essence of Islam, and it plays a more crucial role in Islamic teachings than any other principle. After the fundamental concepts of the oneness of God (tawhid) and the prophethood of Muhammad (risalah), compassion stands as a foundational element of Islam, comparable to its importance in Buddhism. The Quran emphasizes certain keywords, with four in particular being frequently highlighted: rehm, ihsan, ‘adl, and hikmah (mercy, benevolence, justice, and wisdom). The concept of rehm (compassion, mercy) is deeply woven throughout the Holy Quran. Two of Allah's names include Rahman and Rahim (the Compassionate and the Merciful). A Muslim initiates every action by proclaiming, Bi Ism-i- Allah al-Rahman al-Rahim (which means beginning in the name of Allah, the Compassionate and Merciful). Therefore, a Muslim is expected to call upon Allah, the Compassionate and Merciful, at every moment. Typically, He is invoked by these names rather than the other 99 names attributed to Allah in Islamic belief. (4)

The opening chapter of the Quran features the second verse, which highlights Al-Rehman al-Rahim (The Compassionate, the Merciful). The initial verse also conveys a sense of compassion by referring to Allah as Rabb al-‘Alamin (i.e., Sustainer of the entire world). The idea of sustaining the world is fundamentally rooted in His Mercy and Compassion for all that He has created. In reality, rahmah is so integral to Allah’s essence that it encompasses everything in the universe (wasi`at kulla shayin) (verse 40:7). In order to end suffering in the world, the Quran aims to exalt the weak and destroy those who are arrogant because of their wealth and power. "And We desired to provide a favor to those who were regarded weak in the country, and to install them as leaders, and to make them the inheritors," it says quite clearly. (28:5) The oppressed, or mustad ifin, are thus given precedence over the arrogant and powerful, or mustakbirin, in the Quran. Moreover, showing kindness to the less fortunate holds great significance, as the Prophet reportedly stated that if even one individual goes hungry in a community, angels will not arrive there until that person is provided food. Additionally, it is said that feeding a starving widow carries greater merit than spending an entire night in prayer. This highlights the depth of the Prophet’s empathy towards those in distress, especially the marginalized members of society. Consequently, both the Quran and the Holy Prophet emphasize the importance of feeding the needy or freeing slaves for the forgiveness of one's sins.

Therefore, a deeper examination of the Quran and hadith reveals that compassion is the highest human attribute, and one cannot genuinely claim to be human without it. This quality is essential to the tenets of Islam. (4) However, Indian History has record to say that Jihad is more central to Islam than compassion. Possibly, Muslims rulers and invaders adopted the path of ruthless oppression to spread their sovereignty and to subjugate others hence it does not relate to the teaching of Quran.

Compassion in Christianity

The Bible teaches us that God is compassionate, prompted to act by His love for us. God invites us to show compassion to others, engaging in His redemptive work and becoming instruments of hope and healing for those around us.

According to the Bible, a general definition of compassion is sympathy and concern for the sufferings of others, coupled with a desire to alleviate such suffering. The Hebrew and Greek terms translated as compassion in the Bible refer to having mercy or being moved with sympathetic pity. God's compassion transcends simple sympathy and pity. God's compassion is connected to His mercy, kindness, patience, grace, forgiveness, and love. Because of God's compassion towards us, we are encouraged to be compassionate to others—both to believers and to unbelievers. By showing compassion to others, we not only comply with God's command but also take part in His redemptive work, becoming instruments of hope and healing in the lives of those around us. Let us be motivated to act with compassion, understanding that by doing so, we fulfil our calling as carriers of God's love and grace in a wounded world. (5)

Compassion in Sikhism

The Sikh philosophy is primarily based on the teachings of the Gurus and saints as enshrined in Sri Guru Granth Sahib. Compassion, as taught by the Gurus, are acts of courage and love that bring us closer to God and help us discover inner peace. Compassion is the heart of Sikh Teachings. At the core of Sikhism lies daya – compassion. It’s the ability to feel and act to relieve someone else’s pain. Compassion is not just a feeling; it’s an expression of Giod’s love through us. (6)

Guru Nanak Dev Ji’s life is a living example of compassion in action. Whether feeding the hungry through Langar, standing against injustice, or uplifting those cast aside by society, his teachings remind us that true spirituality lies in serving others with a kind and selfless heart. Two anecdotes from Guru’s life are given here to exemplify Guru’s compassion. (6)

While returning from Turkistan on his journey back to Kartarpur located on the bank of River Ravi, Guru Nanak Dev Ji travelled to Shikarpur. There, Noor Nushtar, a destitute grazier herding his goats, noticed Guru Ji, dressed as a faqir. He graciously offered the Guru a glass of milk. Guru Nanak inquired about the purpose of him bringing the milk. The grazier responded:

I am a poor man; I do not have a penny. I have heard that serving the faqirs leads to blessings that come true. That is why I brought the milk for you, believing that you would make me a wealthy man in this land.

Guru Ji replied: Take bath early in the morning and recite the name of the Lord. Help those in need whenever you can. Just by doing that all of your desires will be fulfilled. (7)

Then a weaver named Dawood presented Guru Nanak a floral carpet and requested that the Guru take a seat on that floral carpet. Guru Nanak saw a pregnant female dog shivering in cold nearby. He put the floral carpet on the shivering she dog. Dawood was feeling hurt. He said, I had brought this costly floral carpet for your use. Now it was become dirty and unusable for you. Guru Nanak said, “God has spread the beautiful earth for me to rest upon which never gets dirty. Since I felt this {censored} requires more than me, I have put it on her. But let me know why did you present this to me?” “Taking you to be a great saint I offered this so that you bless me with an offspring as I do not have any so far.” Guru Nanak told him to pray to God and recite His Name daily and help the needy. You will be blessed with an offspring.” (7)

Guru Nanak Dev Ji also shared this universal truth: Dhaul dharm daya ka poot. Santokh thaap rakhia jin soot. Dharma, born of compassion, held steady by the thread of contentment, is the mythical bull that supports the world.

Compassion is not about pity. It’s about recognizing the oneness of all creation and acting with humility and love. It is seeing God’s light in every being and knowing that their pain is our pain, too.

In Sri Guru Granth Sahib (9) the super provider of guidance provider to the Sikhs, the compassion is one of the top virtues of a Sikh where God is considered as the super Merciful and Compassionate. (sarb bhoot dyal achut deen bandhav damodarah (SGGS:1355) The Lord is Merciful to all beings, Eternal and Unchanging, the Family of the meek and humble. He is shown as Deen Dayal (compassionate/merciful for the week) (SGGS 1388) datta, tarwar, daya phal, upkari (SGGS 1376) : the Great Giver God is the tree, which blesses all with the fruit of compassion. Sarb rakhayk, gur Dayalah bhai dhookh binasaneh (SGGS 1358) The Merciful Guru who protects everything, and destroyer of fear and suffering. He is ‘Jan ko prabh deen dyal hai sangt(i) srist(i) nihal karee (SGGS 1409) The God is Merciful to the meek; He blesses and uplifts the Sangats throughout the Universe. Binwant(i) har(i) gur dayarang (SGGS 1359)

When we pray, He becomes merciful. Guru Arjan prays: Deen dukh bhanjan dyal prabh nanak sarb jeea rakhya krot(i) (SGGS 1358) O Destroyer of the pains of the poor, O Merciful God, Nanak prays for You to protect all begins from such anger. He sarn(i) jog dayaleh deena nath maya karo (SGGS 1358) O Merciful Lord, Potent to give Sanctuary, Master of the meek and humble, please be kind to me. The Guru prays further: Seel dharm daya such naast(i) aaio sarn(i) jeea ke daani (SGGS 1387) I have no humility, faith, compassion or purity, but I seek Your Sanctuary, O Giver of life.

Compassion is not about pity. It’s about recognizing the oneness of all creation and acting with humility and love. It is seeing God’s light in every being and knowing that their pain is our pain, too.

The prayers to the Merciful God make all beings and creatures. Jeea jant hoe miharwana daya dharee Hari Nath. All beings and creatures become kind to those whom the God blesses with His Kind Mercy. When the God is the greatest merciful then why one should recognise equal to Him in compassion? (SGGS 488) (10) On whom the God is compassionate they overpower the five evils of lust, anger, greed, worldly attachments and pride. Dyalang sarbatar jeea panch dokh bivarijtah (SGGS 1357) Those who are kind to all beings; they have overpowered the five thieves.

Compassionate God can be reached through the company of holy by reciting God’s name. Sadh angam raam raam ramnang sarn(I Nanak har(i) har(i) dyal charnang. (SGGS 1358) Chanting the Lord's Name in the Company of the Holy, Lotus Feet of the Merciful Lord are found. With whom the God is compassionate, they get attached to Him by His devotional worship. Jih kaatee silk dyal prabh(i) sei jan lage bhagte (SGGS 1386) Those whom God has mercifully freed from their nooses - those humble beings are attached to His devotional worship.

Kaya ratee bahu roop rachahi, Tin kau dya supnai bh naahi. (SGGS 324) Those who love their bodies and try different looks, do not feel compassion, even in dreams. (9)

But more often than not, our habitual patterns as well as our prejudices, beliefs and judgements leave little room for spontaneous expressions of compassion and we become numb to the problems of those we share this planet with. And even when we do allow ourselves to feel this noble experience, we tend to focus our energies toward the well-being of humans alone, and neglect the plight of all other creatures. Mil(i) maya surt(i) gwaee (SGGS 989) Joining with Maya, the spiritual consciousness is lost. (9) Jeevt(u) marai sabh(u) kichh(u) soojhai antr(i) janai sarb daya. Nanak tis kau milai vadee aap(u) pachhanai sarb jeea ) SSGS 940) He who dies while living realises everything, and develops inner compassion for all. Who recognises the God in all creatures, he obtains true glory. (SGGS 940) There is One Soul and it pervades all the bodies. (SGGS 330) When you say that one God abides in all, then why do you kill a fowl? (SGGS 723) You kill life, and deem that as a religious act; how do you call it a religious act? You call yourself a super sage but then to whom will you call a butcher (SGGS 201) You recite the scriptures with sweet voice while killing a living being not knowing the feeling of the one being killed. (SGGS 332), You behead living beings, And worship lifeless things. In the end, great shall be your suffering. (SGGS 1253) Cruel violence has not left your mind, and you have not cherished mercy for living creatures. (9)

If you have compassion (Daya) you will not ignore tragedies that take place in the world around you and will face them head-on and do whatever is possible within one's means. As a Sikh one must feel the pain and suffering of other people involved in any tragedy. (11)
Throughout Sikh scripture, the Gurus and saints have enjoined us to show compassionate behaviour to all - regardless of species. This is why the Sikhs pray for the wellbeing of the entire creation on the universe (Sarbat da bhala) And though many people in our community have resorted to philosophical speculation in their desperate attempts to devalue the lives of animals, and thereby justifying their consumption of meat and animal abuse, one cannot help but notice that our Gurus have left us with ample instructions to act otherwise. Daya dharm(u) tap(u) nihchalo jis(u) karm(i) likhadha (SGGS 1101) Compassion, righteousness and Lord's service are eternal... (SGGS 322) (12) Do not cause pain to any creature, Go back to your Home with honour. (12)

Conclusion:

Compassion is fundamental to all religions and societies. Since global relationship can only be advanced by having no ill will towards others and doing good to all; the concepts of God of all is one, the entire world is His creation, He loves all equally, He however loves those most who love and care Sarbat da bhala and ‘World is one’ are thus the most desired concepts to ensure true compassion among each other. Hence love all and care all the needy with compassion.

References
(1) Oxford Dictionary: Cambridge University © Cambridge Press
(2)https://www.hindu-blog.com/2010/07/compassion-is-essential-quality-ancient.htm#google_vignette)
(3) Ibid
(4) The Concept of Compassion in Islam
(5) https://www. compellingtruth. org/Bible-compassion. Html
(6) https://wesikhs.com/sikh-philosophy/forgiveness-and-compassion-in-sikh-teachings/ (7) Concepts In Sikhism - Edited by Dr. Surinder Singh Sodhi Archived 2009-02-23 at the Wayback Machine
(8) Surinder Singh Kohli (ed) Janamsakhi Bhai Bala, Singh Bros Amritsar
(9) Sri Guru Granth Sahib Published by Shiromani Gurdwara Parbandhak Committee Sri Amritsar
(10) Dr Surinder singh Sodhi Ibid
(11) SikhiWiki,"Daya", Dec 9, 2024
(12) Daya (Sikhism) Wikipedia, the free Encyclopedia