(करुणा) is generally translated as compassion or mercy and sometimes as self-compassion or spiritual longing. It is a significant spiritual concept in the Indic religions of Hinduism, Buddhism, Sikhism, and Jainism.
is important in all schools of Buddhism. For Theravada Buddhists, dwelling in is a means for attaining a happy present life and heavenly rebirth. For Mahāyāna Buddhists, is a co-requisite for becoming a Bodhisattva.
In Theravāda Buddhism, is one of the four "divine abodes" (brahmavihāra), along with loving kindness (Pāli: mettā), sympathetic joy (mudita), and equanimity (upekkha). In the Pali canon, Gautama Buddha recommends cultivating these four virtuous mental states to both householders and monastics. When one develops these four states, Buddha counsels radiating them in all directions, as in the following stock canonical phrase regarding :
He keeps pervading the first direction—as well as the second direction, the third, and the fourth—with an awareness imbued with compassion. Thus he keeps pervading above, below, & all around, everywhere & in every respect the all-encompassing cosmos with an awareness imbued with compassion: abundant, expansive, immeasurable, free from hostility, free from ill will.
Such a practice purifies one's mind, avoids evil-induced consequences, leads to happiness in one's present life, and, if there is a future karmic rebirth, it will be in a heavenly realm.
The Pali commentaries distinguish between and mettā in the following complementary manner: Karuna is the desire to remove harm and suffering (ahita-dukkha-apanaya-kāmatā) from others; while mettā is the desire to bring about the well-being and happiness (hita-sukha-upanaya-kāmatā) of others.
The "far enemy" of is cruelty, a mind-state in obvious opposition. The "near enemy" (quality which superficially resembles but is in fact more subtly in opposition to it), is (sentimental) pity: here too one wants to remove suffering, but for a partly selfish (attached) reason hence not the pure motivation.