Compassion in Action: Addressing Domestic Violence Through the Buddha’s Teachings as a Shared Responsibility for Human Development

Compassion in Action: Addressing Domestic Violence Through the Buddha’s Teachings as a Shared Responsibility for Human Development

Dil Bhadra Maharjan

 

Abstract

Despite the global nature of Domestic Violence (DV), it is a problem that negatively impacts individuals, families, and even entire communities across the world. In this research paper, the significant potential of Budda’s teachings in tackling DV is explored. Embracing the human development philosophy which focuses on co-operation and compassion, more attention will be paid to Ahiṃsā (non-violence), Mettā (loving kindness), Karuṇā (compassion), Muditā (Empathetic joy), Upekkhā (Equanimity), and Sati (Mindfulness) as effective tools in explaining and combating the root causes of DV. First, this study seeks to analyse the socio-psychological causes of DV and identify abusive tendencies as some of the causes that perpetuate violence. Subsequently, the study highlights the role of Buddha’s teachings on compassion, understanding, forgiveness, and peace in reducing violence and anger. It seeks primarily to enlighten society about the potential of each individual person to develop such qualities in themselves as respect for others and creation of a nonviolent society. From the results obtained through an empirically conducted survey in Nepal’s district of Lalitpur (N=50) and a study of the Pāli Canon texts, the effectiveness of the methods derived from Buddhism is clearly proven. It is found that appealing to the sense of social responsibility and compassion provides the solution to DV.

 

Keywords: Domestic violence, Buddhist teachings, compassion, shared responsibility, Human developmnet

Introduction

Human beings are intellectually designed to achieve tremendous progress in science, technology, and innovation. Yet with increased materialistic progress, spiritual growth seems to deteriorate day by day. Due to such one-sided development, erosion of humanity and ethics has gradually occurred. Along with the rise of material successes, compassion, empathy, and a sense of interconnectedness are being slighted. Many social evils result from such a decline, and among them, DV is of utmost priority.

DV, being a form of violence enacted within private domains and perpetrated against family members or intimate partners, undermines the trust, safety, and sanctity of homes, emotionally scarring victims, physically injuring them, and economically marginalizing them. According to “Gender and reproductive health behaviour and Intimate partner” which is published report of World Health Organization (WHO) describes that “Worldwide, almost one third (30%) of all women who have been in a relationship have experienced physical and/or sexual violence by their intimate partner, in some regions this is much higher. Globally as many as 38% of all murders of women are committed by intimate partners” (Bigirwenkya et al., slide 13) DV cuts across barriers of gender, race, and socioeconomic status and assumes many forms: physical, emotional, verbal, sexual, and financial abuse. The roots of this problem are deep and varied, and the solution similarly has many facets. Policy intervention, legal measures, and awareness campaigns form essential features of any intervention strategy against DV, but these interventions alone cannot create enduring change. Implicitly needed is intervention at a more profound spiritual level that can get to the root causes of the problem of violence and promote a compassionate and non-violent culture.

The incorporation of such aspects of Buddha’s teachings as non-violence, mindfulness, loving-kindness, compassion, wisdom, and Noble Eightfold Path represents a paradigmatic framework in which one can work towards transformation of DV. The principles of Buddha’s teachings serve as a platform for fostering compassion, mindfulness, and ethical practices that help people find balance between material success and spiritual satisfaction and harmony within society. It is argued here that Buddha's teachings constitute a paradigmatic framework in which one may address issues related to DV.

Research Objectives

The present research attempts to delve into the issue of DV in Nepal, understand the root causes, and determine how Buddha’s teachings may help overcome this serious social malady. The specific objectives are: first, to identify the major causes and issues of DV in Nepal by assessing cultural, social, and economic determinants that perpetuate violence; second, to explore how Buddha’s teachings, including Ahiṃsā, Sati, Mettā, Karuṇā, and the Noble Eightfold Path, can be applied to resolve DV; and third, to discover means of integrating Buddha’s teachings with existing legal and social systems to develop culturally appropriate and effective responses to DV.

Methods

The study adopts both the exploratory and descriptive research approaches. The former focuses on exploring the under-researched issue of incorporating Buddha’s teachings to mitigate DV. The latter identifies the nature and incidence of DV and the context within which it takes place, describing the problems such as demographic composition, number of DV cases, and socio-economic environments of violence.

Geographically, the study is delimited to Lalitpur District of Nepal, a region blessed with unique culture. In total, 50 respondents were selected to take part in the survey that was undertaken using Google Forms from 2021 to 2024. Anonymity was maintained in respect of all respondent data to protect them from any potential danger or social repercussions that may arise due to disclosure of their personal experiences.

A mixed-methods approach was used, integrating both qualitative and quantitative techniques. The survey addressed multiple dimensions of DV: background characteristics of victims, prevalence of DV, most common forms of abuse (physical, emotional, psychological, sexual, financial), and psychological-emotional impact upon victims. The study further explored cultural and societal variables that nurture or inhibit the occurrence and perpetuation of violence. Qualitative data were obtained from open-ended survey questions providing subjective insights into acts of violence and the application of Buddhist principles. Quantitative data measured prevalence, frequency, socio-economic factors, and awareness of Buddhist principles within the community. Data were analysed using thematic coding for qualitative responses and statistical methods for quantitative data. Validation and reliability were obtained through consistent survey tools and cross-validation of information from different sources.

Results

One of the questions asked in the survey was regarding whether the participant or anyone in their life had ever experienced any kind of DV, which could include physical, psychological, emotional, sexual, or financial abuse, within their family or community circles. A total of 50 people were surveyed; 36 out of them, amounting to 72 percent, replied “Yes,” indicating that either they themselves or anyone from their near and dear ones had faced some kind of DV before. These responses prove that this is an extremely common occurrence in their vicinity. 11 people, that is, 22 percent of them, replied “No,” as they had never come across any such instance of DV in their close social groupings. Finally, there were 3 people who did not wish to reply to the question, which amounted to 6 percent of the respondents.

Types of Abuse Experienced

The second question sought from the respondents the types of abuse that they have or people they know have suffered, allowing them to give more than one response. From the 37 responses received, financial abuse was found to be the most common type of abuse, having 17 responses accounting for 45.9 percent. Financial abuse is where one partner is subjected to economic deprivation or control over their financial assets. Close behind in terms of popularity is physical abuse, having 13 responses accounting for 35.1 percent. This form of abuse includes being hit or slapped and subjected to physical harm. Emotional abuse involves verbal insults, degradation, or humiliation and accounted for 3 responses or 8.1 percent of total responses. On the other hand, psychological abuse such as being intimidated and sexually abused got 2 responses each accounting for 5.4 percent.

Psychological Impact of DV 

The third question examined the profound psychological effects of DV by asking what impact DV had on the mental and emotional well-being of the victim. From 36 responses, 22 individuals, or 61.1 percent of them, had a great impact, which was expressed through depression, anxiety, or trauma. Most victims experienced great mental health problems due to the abusive actions carried out on them. Eight respondents, or 22.2 percent of them, did not know what kind of impact they suffered, meaning their ability to assess their situation was affected by the abuse. Four respondents, or 11.1 percent of them, had a medium impact from the abuse; these could be minor stress or inability to deal with certain issues. Two people, or 5.6 percent of them, had a near-zero impact.

Culture and Societal Norms as Contributors

Fourth, an analysis was made of how cultural and societal norms may contribute to DV through asking whether or not respondents felt cultural and societal norms in Lalitpur were factors in the high rate of DV in Lalitpur. In total, out of 49 answers, 30 people, or 61.2 percent, believed very strongly that cultural and societal norms contributed to DV in Lalitpur. Seven people, or 14.3 percent, agreed. Five percent, or five respondents, remained neutral. Eight percent, or four people, disagreed, while 6.1 percent, or three people, strongly disagreed. A combination of those who strongly agreed and those who agreed gave a figure of 75.5 percent.

Awareness of Buddhist-Based Approaches

The final question examined awareness of community-based or religious frameworks used to address DV, specifically asking whether respondents knew of such frameworks, such as the Buddha’s teachings, being used in Lalitpur. From 50 questionnaires submitted, 35 people, which is 70%, responded with “Yes, and they are effective” to show their knowledge of and faith in these frameworks. In addition, nine people, who accounted for 18% of the total, chose “Yes, but they don’t work” to admit that such frameworks exist although they do not think that these are effective. Finally, three respondents, which was only 6%, agreed that “No, but such programs are necessary.” The remaining three respondents, also 6 percent, answered “No, and I don't think they are needed.” The data demonstrate that a substantial majority (70 percent) believe either that religious or community-based frameworks are available and effective, though there remains need for greater awareness and improved effectiveness.

Summary of Identified Problems

The results show that DV prevalence and consequences are common phenomena in Lalitpur. Seventy-two percent of respondents either experienced or witnessed DV. Financial abuse (45.9 percent) and physical abuse (35.1 percent) are most frequent. Severe psychological impacts affect 61.1 percent of victims. Cultural and social norms are perceived as major contributing factors by over 75 percent of respondents. While Buddhist-based frameworks are known to 70 percent of respondents and considered effective by that same majority, there is need for more effective and widespread implementation.

Discussion

Although DV is not exclusively a modern issue, it was already present at the time of the Buddha, as shown in Pāli Buddhist literature. While the specific term “Domestic Violence” may not appear, stories in the Pāli Canon reveal many forms of suffering and abuse people endured within family and social settings. The Therīgāthā, Dhammapadaṭṭhakathā, Jātaka, and various Suttas contain accounts that can be interpreted as different types of domestic suffering.

An example of such poetry is found in the Therīgāthā, which is a collection of poems recited by Bhikkhunis regarding their suffering and enlightenment in life. For instance, Therī Sumaṅgalamātā describes the meaning of her freedom from the pain of domestic life in the following verse: “Freed, freed, good to be freed from pestle; shameless is my husband, stinking is my rice-cooker.” Pestle and mortar are important household implements, but they have been used as symbols of a repressive domestic environment.

Another example is provided by Therī Muttā in her poem as follows: “So freed! So thoroughly freed am I! from three crooked things set free: from mortar, pestle, and crooked old husband. Having uprooted the craving that leads to becoming, I'm set free from aging and death.” The poetic metaphor captures the hardship and routine in which women were trapped due to household chores. The name “Therī Muttā” addresses her husband as “crooked,” indicating a form of abuse or negligence on the part of her husband.

The example of Therī Isidāsi serves to illustrate the torment of wives in early Indian civilization. Though she was a chaste wife who behaved well, she still faced rejection from her husband. “I myself cooked rice, I myself cleaned the vessel used to cook it; I revered my husband as much as mothers revered their sole son.” In spite of doing all of her wifely duties without fault, she met with rejection.

The Jātaka stories, with moral messages, tackle different human emotions and issues. The Sambulā Jātaka highlights the themes of love in marriage and abuse. On the other hand, the Ummagga Jātaka portrays human emotions and morality. The Kaccānijātaka illustrates the theme of children's ill treatment of their parents. Furthermore, the Seggujātaka tackles the theme of incest. From this, it can be seen that the problems existing in society were known then.

Buddhist Solutions for Physical Abuse

Physical abuse emerged as the second most reported type in the survey at 35.1 percent. The Buddha’s teachings offer preventive and therapeutic approaches through adherence to moral precepts, cultivation of compassion (Karuṇā), practice of mindfulness (Sati), and development of loving-kindness (Mettā).

The Dhammapada states the fundamental principle of non-harming: “All tremble at violence; all fear death. Comparing oneself with others, one should neither kill nor cause others to kill.” This verse underscores empathy and awareness of common suffering as the basis for morality. Physical violence directly violates this tenet. The same text warns of karmic consequences: “He who harms the defenceless and innocent with weapons soon will come to acute pain, disaster, bodily injury, grievous illness, or after death will be reborn in hell.”

Satipaṭṭhāna Sutta involves cultivation of mindfulness by four fields: body, feeling, mind, and mental object. “Thus, a monk abides contemplating the body in the body, ardent, mindful, and having overcome covetousness and grief.” Mindfulness helps prevent anger from becoming actions. The Mettā Sutta teaches about developing boundless loving-kindness: “As a mother would protect her only child with her own life, one should cultivate boundless loving-kindness towards all beings.” This meditation turns anger into compassion and understanding. To victims of violence, the practice brings about emotional healing but not tolerance and endurance of the violence. The Mangala Sutta emphasizes mutual obligations among families: “To support one's mother and father, to look after one’s wife and children and pursue peaceable occupations this is the highest blessing.”

Buddhist Solutions for Psychological Abuse

Psychological violence, which occurs in 5.4 percent of cases according to the survey, includes such manifestations as intimidation, manipulation, and threatening behavior. Buddhism considers the main reason for psychological suffering to be defilements (āsava), which dirty the mind. The Rogasutta describes these diseases, stating, “Monks, there are two diseases: bodily and mental diseases.”

Among the causes of violent behavior and explosions there are five hindrances (Nīvaraṇa): sensual desire (Kāmacchanda), ill-will (Vyāpāda), sloth and lethargy (Thīnamiddha), excitement and worry (Uddhaccakukkucca), and uncertainty (Vicikicchā). Ill-will is one of the most important concepts in connection

Following the Noble Eightfold Path Right Understanding, Right Intention, Right Speech, Right Action, Right Livelihood, Right Effort, Right Mindfulness, Right Concentration enables development of ethical and mental refinement. Right Understanding nurtures an accurate view of life. Right Intention fosters thoughts free from covetousness, malevolence, and violence. Right Mindfulness provides constant awareness that guards against unwanted thought processes. Right Concentration cultivates a calm, focused mind providing wisdom to eliminate negative tendencies.

Buddhist Solutions for Verbal Abuse

Verbal abuse, although subtle, can also prove equally destructive. Buddha has laid stress on mindfulness in one's speech. According to the Ambalaṭṭhikārāhulovāda Sutta, there should be reflective thoughts before, during, and after one speaks, "Whatever action you desire to do by word, Rāhula, you should reflect: 'Would this verbal action harm me, harm others, or harm both? If so, it is un-skillful, entailing suffering and painful results.'"

According to the Vācāsutta, there are five characteristics of ethical speech that include speech which is appropriate, truthful, gentle, beneficial, and uttered with loving-kindness in one's mind. The Sabbāsavasutta highlights the seven practices for giving up the mental impurities that lead to verbal abuse through seeing, restraining, using, enduring, avoiding, removing, and developing. One can control one's hostile feelings towards oneself and others by practicing loving-kindness and goodwill, thereby preventing verbal abuse. 

Buddhist Solutions for Sexual Abuse

The problem of sexual abuse, which is mentioned at 5.4 percent in the survey, requires our urgent attention. Siṅgālasutta highlights responsibilities and obligations of both husbands and wives in order to create a harmonious life free from conflicts. According to Buddhist instructions, husbands should respect their wives and serve them well by doing tasks effectively and compassionately using the word Paccupaṭṭhātabbā meaning attending to.

The four types of marriage according to Saṅvāsasutta depend upon how spouses relate: there is a male zombie who lives with a female zombie, a male zombie who lives with a goddess, a god who lives with a female zombie, and finally, a god who lives with a goddess. In the first two cases where respect is not observed (between zombies), conflicts occur. On the contrary, in case both have godlike qualities, life will be peaceful and harmonious.

Paṭhamabandhana describes eight different things by which women bind their men (vice versa). They are form, smile, speech, mannerism, gift, scent, taste, and touch. This indicates that intimate relationships must be built on the basis of mutual understanding and respect.

Buddhist Solutions for Economic Abuse 

Economic abuse constituted the highest percentage at 45.9 percent. The Buddha taught the principle of contentment (santuṭṭhī) as the highest form of wealth: “The highest form of wealth is contentment.” Contentment acts as an antithesis to the endless acquisition of wealth, which breeds exploitation, domination, and financial abuse. Sammā Ājīva, part of the Noble Eightfold Path, refers to participating in a livelihood that is ethical in nature without exploiting other individuals. In the Vaṇijjā Sutta, the Buddha teaches against engaging in trade of goods that involve taking advantage of others, advocating honesty and righteousness in all financial transactions. The Aggañña Sutta illustrates the effects of selfishness on society: “In the beginning, people were satisfied with their basic requirements, but later as selfishness increased, they started exploiting themselves as well as resources."

Distinctiveness of the Buddhist Approach

While traditional approaches depend on the fear of law and punishment, the Buddhist way addresses the causative reasons of abuse through mindfulness, virtue, and enlightenment. In focusing on the removal of the causes of abuse such as greed, anger, and ignorance, Buddhism encourages personal transformation and harmony by its teachings. With the help of mindfulness and loving-kindness practices, an individual is able to overcome evil influences and set the foundation for conflict resolution. As opposed to the other solutions, which are just symptomatic, the Buddhist solution helps eliminate family violence. In addition, the Buddha's approach makes people accountable and responsible in their lives.

Conclusion

The study clearly shows that domestic violence is widespread in Lalitpur, Nepal. As per the results of the survey, a total of 72 percent of respondents have faced violence either themselves or witnessed it. The most common types include financial violence, which occurs among 45.9 percent of respondents, and physical abuse, which occurs among 35.1 percent of respondents. Emotional and psychological abuse, as well as sexual abuse, is less common. Psychological consequences associated with severe depression, anxiety, and trauma occur among 61.1 percent of respondents. Social and cultural factors are considered one of the main reasons why domestic violence takes place, as stated by more than 75 percent of the surveyed population. A total of 70 percent of respondents are familiar with Buddhist community models and find them effective.

The doctrines of Buddha provide a deep and comprehensive approach to solving the problem of DV. Non-violence (Ahiṃsā), loving-kindness (Mettā), compassion (Karuṇā), mindfulness (Sati), and ethics (Sīla) focus on eradicating the reasons behind violence such as ignorance, craving, and hatred instead of penalizing the effects of violence. Pāli texts prove that suffering in domestic settings existed long ago and could be solved using spiritual growth. The lines of the Therīgāthā expose the troubles that women faced emotionally and physically within their homes, whereas the Jātakas show that all kinds of conflicts in families were understood.

The practical applications from these lessons include mindfulness meditation as a means of controlling one’s anger, practicing loving-kindness in order to develop compassion, right speech as a way of avoiding verbal abuse, ethical financial behavior in order to avoid economic abuse, and respecting each other in intimate relations in order to avoid sexual abuse. There are clear indications on how to maintain reciprocity within marriage relations within the Siṅgālasutta.

The difference between the Buddhist approach and the conventional approaches is that the latter may use legal punishment and therapy while the former changes the person internally. It becomes possible because Buddhism deals with the root causes of defilement—greed, hatred, and ignorance. However, the Buddhist approach is not an alternative to the other approaches but rather supplements them.

As a result, the use of universal principles such as those of social responsibility and compassion proves to be an effective way to combat domestic violence. It is essential for any country to become non-violent when everyone in the community takes his/her responsibility towards building a peaceful community. With the help of incorporating Buddhism teachings within their policy and practice, the people of Nepal will build a respectful and equal society based on compassion. Economic changes like increased literacy and financial independence can bring peace to Nepalese society.

Further research could focus on increasing sample sizes with participants from different parts of Nepal, longitudinal research on the impact of interventions based on Buddhism, and compare the impact of Buddhist interventions with secular interventions in the prevention of domestic violence. Implementation research may focus on ways to adopt Buddhist values within legal and social welfare programs.

Such research is considered a contribution not only to a clearer understanding of violence that takes place in Nepal, but also to creating new perspectives in reducing violence and developing harmony. This can be achieved through integrating the teachings of Buddha into the consciousness and policies of the community, resulting in a more loving and just society, which could act as an example to others around the globe experiencing the same problems.

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