EMPATHY In Tamil, "empathy" can be translated as பச்சாதாபம் (pachchātāpam) or ஒத்துணர்வு (ottunarvu), while in Sanskrit, it can be translated as करुणा (karuṇā), which means compassion or empathy, or anukampaka/anukampana, meaning sympathizing or compassion.
பச்சாதாபம் (pachchātāpam): This is a common and direct translation for empathy, referring to the act of sharing someone else's feelings. ஒத்துணர்வு (ottunarvu): Another option, meaning shared understanding or feeling together. தன்னுணர்வேற்றம் (tannuṇarvēṟṟam): This term can also be used, though it is less common, and is closer to "self-transference" or feeling within oneself. करुणा (karuṇā): This word is often used for compassion or empathy, particularly in contexts of suffering. अनुकंपक (anukampaka) / अनुकंपन (anukampana): These terms refer to being sympathetic or showing compassion, with the former being an adjective and the latter a noun. 2 आत्मवत् सततं पश्येद् अपि कीटपिपीलिकम्। आत्मनः प्रतिकूलानि परेषां न समाचरेत्॥ ātmavat satataṃ paśyed api kīṭapipīlikam| ātmanaḥ pratikūlāni pareṣāṃ na samācaret|| One should always regard all beings—even insects—with empathy, and never act toward others in ways that are harmful to oneself. A foundational dharmic principle of non-harming and empathy."One should always see oneself in others, even in small creatures like insects and ants. One should not act in a manner that is harmful to others, as it is contrary to one's own interests." आत्मवत्: 'self' or 'like oneself'; derived from आत्मा (self) + वत् (like). सततं: 'continuously'; from सतत meaning eternal or perpetual. पश्येत्: 'should see'; from the root verb पश्य (to see). अपि: 'even'; used for emphasis. कीटपिपीलिकम्: 'insect and ant'; कीट (insect) + पिपीलिका (ant). आत्मनः: 'of oneself'; आत्मा (self) in the possessive form. प्रतिकूलानि: 'unfavorable'; from प्रतिकूल meaning adverse or contrary. परेषां: 'of others'; पर means 'other' in the genitive case. न: 'not'; negation particle. समाचरेत्: 'should act'; from समाचार meaning to behave or conduct oneself. The shloka emphasizes the importance of empathy and consideration in one's actions. The first part, "आत्मवत् सततं पश्येद् अपि कीटपिपीलिकम्," instructs individuals to regard all beings, regardless of their size or perceived significance, as interconnected with themselves. This notion of seeing oneself in others fosters a nurturing attitude towards all living creatures. The second part, "आत्मनः प्रतिकूलानि परेषां न समाचरेत्," warns individuals against causing harm or discomfort to others, as doing so ultimately contradicts one's own well-being and interests. The significance of this shloka lies in its foundational teachings on compassion and the principle of non-violence. It serves as a powerful reminder of the ethical principle that our actions towards others should be governed by the same standard we apply to ourselves. It encourages individuals to cultivate empathy, fostering harmonious relationships within communities. In a broader context, it underpins many ethical frameworks that advocate for social justice and the protection of the vulnerable, making it relevant in both personal and societal domains. By practicing the teachings of this shloka, one promotes a culture of care and understanding, vital for a peaceful coexistence. 3 Sympathy is a feeling of genuine concern for someone who is experiencing something difficult or painful. Empathy involves actively participating in that person's emotional experience. Ahimsa means being grounded in reality and seeing clearly from that place. It is often translated as non-violence. Violence can only happen when we perceive otherness. So ahimsa, as a yogic principle, means being grounded in oneness where there is no sense of other and therefore no possibility of inflicting violence. Ahimsa is not only the recognition that we are all interrelated and interconnected, but it is actually living within that reality and extending out from it. Patanjali’s Yoga Sutra 2.35 says: ahimsa-pratishthayam tat-sannidhau vaira-tyagah, “When the yogi is firmly established in physical, mental, vocal and spiritual non-violence, ahimsa, there is abandonment of enmity by those who are in his or her presence.” (PYS 2.35, transl. by Shri Brahmananda Sarasvati) The sutra teaches that the more we ground in understanding, the more we are a conduit for kindness and compassion. When we express empathy and kindness to those around us, we reveal our depth of yogic understanding and show through our actions that we stand firmly on the ground of yogic reality. Ahimsa, non-violence, is the first step of Lord Patanjali’s Ashtanga Yoga Path. This path is a road that the yogi-in-training follows to experience freedom, known as union. Placing ahimsa as the first rung on the ladder is Patanjali’s way of saying that Ahimsa is a foundational character element that must be developed within the individual for him/her to be able to fully live in the light of yoga, the unified field. Empathy is the Golden Rule to judge what is right and what is wrong behavior. We will never do to others what we do not want them to do to us if we practice the ideal of empathy. One, who is able to visualize the presence of Ātmā in all other moving things and even creatures is able to visualize the presence of all such things within the Ātmā, never gets angry and he never hates anything in life [Isha Upanishad 6] 4 Bhagavad Gita (2.62, 2.63) explains what happens and how confusion reigns in the mind. When a person focuses on an item (an object, thought or whatever), he connects with it. This connection – sticking together -gives birth to desire. Desire leads to anger. Anger gives rise to confusion and confusion to loss of understanding. dhyaato vishayaan pumsah sangasteshu upajaayate | sangaah sajjaayate kaamah kaamaat krodho abhijaayate|| krodaat bhavati sammohah sammohaat smruti vibhramah | smrutibhramsaat buddhi naasah…|| “Take homes from misunderstandings. Improve my understanding skills Improve my empathetic skills Be kind Not to think who is right, who is wrong Give a loving hug to the “other” person [Physical hug works miracles. If not possible, embrace the other person lovingly in mind] God is Love. Live in Love. Love has no misunderstanding, only understanding. 5 Hindu Dharma takes this basic principle of a human being as the duty of every human being in the world to interact and behave in this fundamental way. For Hindus, this duty cannot be qualified by the idioms of other prescriptive religions or religious practices fundamentally being, ‘my God is the only God’. Adhering to this principal duty of a human being over millennia has cultivated the characteristics so often used to describe Hindu people of tolerance, kindness, and respect regardless of creed, colour, caste, or religion. Placing oneself in the shoes of others and understanding their difficulties, their issues, and even their understanding of the world, without using our own ego to be judgmental, forms the basis of Hindu compassion and empathy, enabling Hindus to be the people they are today, worldwide. We have all heard the old adage, ‘treat everyone the same as you want to be treated yourself.’ For Hindus, this has become a way of life through the very famous statement found in the Upanishads (Hindu spiritual books), translating as ‘the whole world is one big family. K Rajaram IRS 7925 ---------- Forwarded message --------- From: R V Rao <[email protected]> Date: Sun, 7 Sept 2025 at 06:59 Subject: [society4servingseniors] Empathy -few facts - General discussion To: societyforservingseniors <[email protected]> 1. Is empathy inborn or cultivated? Inborn element: Human beings are wired with a basic capacity for empathy. Even infants cry when they hear another baby crying—this is called emotional contagion. Neuroscience has identified “mirror neurons,” which help us feel what others feel to some degree. Cultivated element: How deeply empathy develops depends on upbringing, culture, life experiences, and conscious effort. For example, children raised in nurturing, emotionally responsive families tend to show stronger empathetic behavior. Spiritual practices, literature, and even hardships in life can deepen empathy. So, empathy has both genetic roots and environmental shaping. 2. Does empathy change over time? Yes, it does: Childhood → Adolescence: It grows as the brain matures and social experiences broaden. Adulthood: Often empathy deepens as one faces personal struggles, responsibility, or exposure to diverse people. Old age: Some studies suggest that emotional empathy may remain strong or even increase, but cognitive empathy (understanding others’ perspectives) may decline slightly with age-related brain changes. Life circumstances: Trauma, illness, or social isolation can reduce empathy. On the other hand, reflection, spiritual growth, and caregiving roles often strengthen it. 3. Can empathy be consciously cultivated? Definitely. Practices that enhance empathy include: Active listening (hearing others without judgment). Reading stories / literature that immerse you in others’ lives. Meditation or prayer—many traditions emphasize compassion as a discipline. Community service / caregiving—direct contact with others’ struggles makes empathy more real. 👉 So in short: Empathy is both inborn and cultivated. It evolves with age and experience, and we can actively nurture it throughout life. -- You received this message because you are subscribed to the Google Groups "societyforservingseniors" group. To unsubscribe from this group and stop receiving emails from it, send an email to [email protected]. To view this discussion, visit https://groups.google.com/d/msgid/society4servingseniors/CAPVuisWyAW%2BJPJ0uX%3DT8fPSqSvPHJnv6CgWW8aSpSdTvzm7nzA%40mail.gmail.com <https://groups.google.com/d/msgid/society4servingseniors/CAPVuisWyAW%2BJPJ0uX%3DT8fPSqSvPHJnv6CgWW8aSpSdTvzm7nzA%40mail.gmail.com?utm_medium=email&utm_source=footer> . -- You received this message because you are subscribed to the Google Groups "Thatha_Patty" group. To unsubscribe from this group and stop receiving emails from it, send an email to [email protected]. 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