While reading about the teachings of Mahayana path in “Freeing the Heart and Mind” by Trinzin, what I found really interesting was the technique of developing compassion for all sentient beings via practicing compassion towards enemies. In fact, it is the technique of practicing compassion towards enemies in Mahayana path that has surprised me the most. The technique of practicing compassion towards enemies is completely different in Bhagavad Gita – A Hindu religious text that compiles the teachings of Krishna. In this essay I am going to argue that the technique of practicing compassion towards enemies as described in Gita is a more realistic approach to developing universal compassion than the one described in Mahayana path.
According to Mahayana path, compassion should be practiced by meditating and reciting “Toward this very harmful enemy, may I develop sympathy and feeling of compassion.” (Trinzin, 50) This does not seem logical. By being sympathetic and developing compassion via reciting chants, although, we would be able to get rid of our internal hatred, we would not be able to help the harmful enemies in any way. This is because, in that way they would not realize their mistakes. What use is of a compassion that does not help the enemies? Moreover, one who is harmful for me could be harmful for all the sentient beings. Compassion is defined as “a feeling of deep sympathy and sorrow for another who is stricken by misfortune, accompanied by a strong desire to alleviate the suffering.” (Merriam-webster, definition) Then by not punishing them, would we be able to alleviate the sufferings of all sentient beings as a whole? It seems that, the Mahayana definition of compassion is lacking an essential component of compassion – that is the willingness to alleviate the sufferings of those who are stricken by misfortune.
While studying Gita in eighth grade, I have learnt that it is only via punishing the enemies for their sins with a mind devoid of any hatred that compassion for enemies can be practiced. This is because, according to Gita, punishment helps the harmful enemies in bringing themselves in acquaintance with their param atmas –absolute souls – that reside in all human beings and are considered to be pure. As per Gita, punishing the enemies with a mind devoid of hatred is not a manifestation of hatred but forgiveness (BHAGAVAD-GITA, karma-yoga). This, I think is a more realistic approach to developing universal compassion. This is because, this approach not only helps the harmful enemies realize their mistakes, but also, in effect, helps all the sentient beings. Similar to Mahayana approach, by requiring the freeing of the mind of hatred before punishing the harmful enemies, the Gita approach also serves the purpose of developing universal compassion via developing compassion for harmful enemies.
In conclusion, we see that, while the Mahayana approach of developing universal compassion lacks the willingness to help the enemies by rendering them incapable of improving, the Gita approach recognizes their capability to improve and helps them improve. Through this approach, human beings would be able to develop compassion for both the enemies and all the sentient beings but in a realistic manner.
Bibliography
“Compassion.” Merriam-Webster.com. 2015. http://www.merriam-webster.com (19th April, 2015).
Sivananda. The Bhagavad Gita. Sivanandanagar: Divine Life Society, 1969. Print.
Trinzin, Sakya. N.p.: n.p., n.d. Freeing the Heart and Mind: Introduction to the Buddhist Path: His Holiness the Sakya Trizin, Khenpo Kalsang Gyaltsen, Ani Junga Chodron: 9780861716388: Amazon.com: Books. Web. 19 Apr. 2015.