Hindu ’s Philosophy of Vasudhaiva Kutumbakam
(Compiled by NRS for a Discourse at Sri Ganesha Temple)
Vasudhaiva Kutumbakam is a Sanskrit phrase found in Hindu texts , which means "The World Is
One Family" The phrase Vasudhaiva Kutumbakam
अयं निजः परो वेति गणना लघुचेतसाम्। (Ayam Nijah Paro Veti Ganana
Laghucheitasam)
उदारचरितानां तु वसुधैव कुटुम्बकम्॥ (Udaracaritanam Tu Vasudhaiva Kutumbakam)
The original Verse appears in Chapter 6 of Maha Upanishad VI.71-73 Also found
in the Rig Veda, it is considered the most important
moral value in the Indian society. This verse of Maha
Upanishad is engraved in the entrance hall of the Parliament Of India.
Subsequent shlokas go on to say
that those who have no attachments go on to find the Brahman (The One Supreme, Universal
Spirit That Is The Origin and Support Of The Phenomenal Universe). The context
of this verse is to describe as one of the attributes of an individual who has
attained the highest level of spiritual progress, and one who is capable of
performing his worldly duties without attachment to material possessions.
The text has been influential in the
major Hindu literature that followed it. The popular Bhagavata Purana, the most translated of
the Purana genre of literature in Hinduism, for example, calls the Vasudhaiva Kutumbakam
adage of the Maha Upanishad, as the "Loftiest Vedantic Thought”.
Dr N. Radhakrishnan, former director of the Gandhi Smriti and Darshan Samiti, believes that the Gandhian vision of holistic development and respect for all forms of life; nonviolent conflict resolution embedded in the acceptance of nonviolence both as a creed and strategy; were an extension of the ancient concept of Vasudhaiva kutumbakam.
While welcoming Prime Minister Narendra Modi to deliver the keynote address at the plenary session of the World Economic Forum in Davos on January 23, 2018, Prof Klaus Schwab, the president of the World Economic Forum very eloquently put forward, “India’s philosophy of the world being one family — Vasudhaiva Kutumbakam — is closely aligned with the mission of this annual meeting.”--By Abhay K
Vasudeva kutumbakam – sometimes spelled vasudhaiva kutumbakam – is a phrase from the Hindu text the Maha Upanishad that is typically translated as “the world is one family.” It is so valued that it is engraved in the entry to India's parliament building kutumbaka, meaning “family.” In the alternate spelling, vasudha means the Earth. The overall meaning of the expression is the same – that all of the world, universe or reality is one.
Yogapedia explains Vasudeva Kutumbakam
In context, the verse vasudeva kutumbakam describes the yogi who
has reached the highest level on his spiritual journey and no longer has attachments
to material things.
Although the Maha Upanishad is the original
source of the adage, it has influenced Hindu literature and philosophy since.
The Bhagavata Purana describes vasudeva kutumbakam as the “loftiest Vedanta thought.” It affirms
the worth of all life – human, animal and plants – and the value of their
interconnectedness on Earth and in the universe, just as the goal of yoga is unity.
“During the past 75 years, Vasudhaiva
Kutumbakam has come a long way from the pages of Maha Upanishad to the rostrum
of the United Nations General Assembly (UNGA) and to being a celebrated thought
to heal a fractured world. Embracing the philosophy of Vasudhaiva Kutumbakam
will help the world to come together as one family.
As India celebrates Azadika Amrit Mahotsav
to commemorate its 75 years of Independence,
I would like to highlight the message of Vasudhaiva Kutumbakam (Earth is
one family), one of the core philosophies of Indian civilization since ancient
times.
While welcoming Prime Minister Narendra
Modi to deliver the keynote address at the plenary session of the World
Economic Forum in Davos on January 23, 2018, Prof Klaus Schwab, the president
of the World Economic Forum very eloquently put forward, “India’s philosophy of
the world being one family — VasudhaivaKutumbakam
— is closely aligned with the mission of this annual meeting.”
Later, Prime Minister Narendra Modi in
his speech at the same plenary session elaborated upon VasudhaivaKutumbakam while speaking about the oneness of the universe
quoting Purnamadah Purnamidam from
Brihadaranyaka Upanishad saying – “In terms of physical world also, ages ago,
we echoed the same thing by saying Vasudhaiva
Kutumbakam. Though there were hardly any means of reaching from one part of
the world to another; still the feeling of oneness existed. This is because the
spirit of co-existence was strong enough to overcome any barriers of knowledge
or distance. The search for peace in the universe was paramount. This is the
reason that our sacred prayers always end with a prayer for peace. Not only
that, a meaningful prayer always starts with a prayer for the well-being of
all.”--Abhay K.
On January 26, 2018 on the eve of the
69th Republic Day, President Ram Nath Kovind in his address to the nation again
evoked Vasudhaiva Kutumbakam as he
said, “And of course the highest stage of India’s nation-building project is to
contribute to building a better world – a composite and cohesive world, a world
at peace with itself and at peace with nature. This is the ideal of VasudhaivaKutumbakam – of the world
being one family. It is an idea that may sound impractical in today’s times of
tensions and of terrorism. But it is an ideal that has inspired India for
thousands of years – and that ideal can be felt in the very texture of our
constitutional values. The principles of compassion, of assisting those in
need, of building capacities of our neighbors, or even of those further away,
underpin our society. These are the very principles that we bring to the
international community.”--
VasudhaivaKutumbakam is a lofty Vedanta thought from Maha
Upanishad, an ancient Indian scripture. Mahatma Gandhi’s Ahimsa (non-violence)
both as a creed and a strategy is considered an extension of VasudhaivaKutumbakam. It envisions unity
of mankind as one single family. Nothing validates this ancient thought more
than today’s interconnected world with instant satellite communication, swift
air transport and the internet. VasudhaivaKutumbakam
imparts a sense of oneness to our common humanity, our common development
goals, and our common quest for a rule-based global order and international
peace. It conveys succinctly that we prevail or perish together as one family.
In the light of these noble thoughts India’s political leaders decided to engrave VasudhaivaKutumbakam at the
entrance hall of Parliament of India.
As evident from the above three
instances VasudhaivaKutumbakam is now
a very often-quoted term. Prime Minister Narendra Modi while speaking at the World Culture Festival in March 2016
had said– “Indian culture is very rich and has inculcated in each one of us
great values, we are the people who have come from Aham Brahmasmi to Vasudhaiva Kutumbakam, we are the people who have
come from Upanishads to Upgrah (Satellite).” Earlier, addressing the UNGA in
2014, he had said: “Every nation’s worldview is shaped by its civilization and
philosophical tradition. India’s ancient wisdom sees the world as one family.
It is this timeless current of thought that gives India an unwavering belief in
multilateralism.”
Former External affairs minister Sushma
Swaraj had also used Vasudhaiva Kutumbakam
in her speech at the UNGA on September 24, 2017: “We truly believe that the
world is one family and we hope that every member of this family deserves that
elixir of life, happiness.”
Original work from the painting
competition on Vasudhaiva Kutumbakam.
Under India’s Indian Technical and
Economic Cooperation Programme (ITEC programme) over 200,000 professionals from
161 partner countries have benefited since 1964. Indian Council of Cultural
Relations awards scholarships to approximately 3940 students annually from 140
countries across the world.
The adoption of the resolution for the
International Yoga day by the UNGA with the support of an overwhelming majority
of 177 countries is an example of the practice of Vasudhaiva Kutumbakam.
Africa’s philosophy of Ubuntu, which
means ‘I am because we are’, also highlights inherent interdependence of our
existence. At the root of Vasudhaiva is
Vasudha, our planet earth, and therefore, an extension of the concept of
Vasudhaiva Kutumbakam which highlights India’s concerns for the environment and
the whole planet.
The philosophy of Vasudhaiva Kutumbakam could also guide countries to adhere to
sustainable development goals, prevent biodiversity loss and work towards
mitigating climate change.
As India celebrates Azadi ka Amrit Mahotsav, the idea of Vasudhaiva
Kutumbakam may find even greater resonance among the nations and people all
across the world.
(The author
is a poet-diplomat. His ‘Earth Anthem’ inspired by the philosophy of Vasudhaiva
Kutumbakam has been translated into over 120 languages. Views expressed are
personal and do not reflect the official position or policy of Financial
Express Online.)”
“Today in spite of the
global communication made possible by our new information technology, we are
finding increasing divisions and conflicts in the world and in individuals, in
the human mind itself.
Such increasing
conflicts are not only between nations but within nations, including deep
disagreements in democratic countries about prime values, principles of
education, and the future condition of society.
Challenges to physical
and mental health are increasing in the post-pandemic era. Our natural world
has many ecological disruptions and nature is suffering from climate change and
human encroachment and interference. Many ecosystems are damaged or compromised,
affecting the prana of the planet, which we cannot be healthy apart from.
What then is real peace
and is it possible? True peace is not just a truce between wars or the
exhaustion borne of long term conflicts. Peace or Shanti in Sanskrit means
equanimity and best wishes for all. It requires a calm and composed mind and a
receptivity to universal peace, Vishwa Shanti, which is the cosmic reality.
Shanti must begin in the individual as connected to the universal nature and
our Self-nature within (Atman).
HOPE FOR PEACE
Is there any hope in
humanity for peace in this dangerous world that we have created today? Surely
we must return to peace as that is the eternal reality. The question is how
much we must struggle and suffer first before we are willing to let go of the
forces of disturbance.
To return to this
universal peace, such as the Vedas proclaim, is not a matter of mere hope. It
must be developed and cultivated within us. It must become a steady
determination to remove the darkness in our human minds and society.
The goal of Yoga is
Samadhi, the state of unitary Consciousness. This is another word for Shanti.
Yet Shanti requires that we remove impurities and obstacles within us,
particularly in our emotional nature and its numerous desires, fears, anger,
jealousy, and hatred.
This inner purification
is not at all easy but is a necessity, not only for peace at a social level but
for individual and collective harmony and wellbeing.
Platitudes of promoting
peace will not take us very far. For lasting peace, we must emphasize inner
values beyond our fixation on the material world, our obsession with physical
reality and the physical body, the pursuit of pleasure and power, and the
arrogance of our own minds that think they alone are right.
We need greater respect
for nature and the universe over our personal or social triumphs. We need to
honor that universal Self in all beings and in the entire universe animate and
inanimate. This is also the way of our own highest Self-realization and
happiness for all”--David Frawley
“Unite us all as a single family on this Bhumi planet”--Dali lama
When we rise
in the morning and listen to the radio or read the newspaper, we are confronted
with the same sad news: violence, crime, wars, and disasters. I cannot recall a
single day without a report of something terrible happening somewhere. Even in
these modern times it is clear that one's precious life is not safe. No former
generation has had to experience so much bad news as we face today; this
constant awareness of fear and tension should make any sensitive and
compassionate person question seriously the progress of our modern world.
It is ironic that the more
serious problems emanate from the more industrially advanced societies. Science
and technology have worked wonders in many fields, but the basic human problems
remain. There is unprecedented literacy, yet this universal education does not
seem to have fostered goodness, but only mental restlessness and discontent
instead. There is no doubt about the increase in our material progress and
technology, but somehow this is not sufficient as we have not yet succeeded in
bringing about peace and happiness or in overcoming suffering.
We can only conclude that
there must be something seriously wrong with our progress and development, and
if we do not check it in time there could be disastrous consequences for the
future of humanity. I am not at all against science and technology - they have
contributed immensely to the overall experience of humankind; to our material
comfort and well-being and to our greater understanding of the world we live
in. But if we give too much emphasis to science and technology we are in danger
of losing touch with those aspects of human knowledge and understanding that
aspire towards honesty and altruism.
Science and technology,
though capable of creating immeasurable material comfort, cannot replace the
age-old spiritual and humanitarian values that have largely shaped world
civilization, in all its national forms, as we know it today. No one can deny
the unprecedented material benefit of science and technology, but our basic
human problems remain; we are still faced with the same, if not more,
suffering, fear, and tension. Thus it is only logical to try to strike a
balance between material developments on the one hand and the development of
spiritual, human values on the other. In order to bring about this great
adjustment, we need to revive our humanitarian values.
I am sure that many people share my concern about the present worldwide moral
crisis and will join in my appeal to all humanitarians and religious
practitioners who also share this concern to help make our societies more
compassionate, just, and equitable. I do not speak as a Buddhist or even as a
Tibetan. Nor do I speak as an expert on international politics (though I
unavoidably comment on these matters). Rather, I speak simply as a human being,
as an upholder of the humanitarian values that are the bedrock not only of
Mahayana Buddhism but of all the great world religions. From this perspective I
share with you my personal outlook - that:
1. Universal humanitarianism is essential to solve global problems
2. Compassion is the pillar of world peace
3. All world religions are already for world peace in this way, as are all
humanitarians of whatever ideology
4. Each individual has a universal responsibility to shape institutions to
serve human needs.
Solving Human Problems
through Transforming Human Attitudes
Of the many problems we
face today, some are natural calamities and must be accepted and faced with
equanimity. Others, however, are of our own making, created by misunderstanding,
and can be corrected. One such type arises from the conflict of ideologies,
political or religious, when people fight each other for petty ends, losing
sight of the basic humanity that binds us all together as a single human
family. We must remember that the different religions, ideologies, and
political systems of the world are meant for human beings to achieve happiness.
We must not lose sight of this fundamental goal and at no time should we place
means above ends; the supremacy of humanity over matter and ideology must
always be maintained.
By far the greatest single
danger facing humankind - in fact, all living beings on our planet - is the
threat of nuclear destruction. I need not elaborate on this danger, but I would
like to appeal to all the leaders of the nuclear powers who literally hold the
future of the world in their hands, to the scientists and technicians who
continue to create these awesome weapons of destruction, and to all the people
at large who are in a position to influence their leaders: I appeal to them to
exercise their sanity and begin to work at dismantling and destroying all
nuclear weapons. We know that in the event of a nuclear war there will be no
victors because there will be no survivors! Is it not frightening just to
contemplate such inhuman and heartless destruction? And, is it not logical that
we should remove the cause for our own destruction when we know the cause and
have both the time and the means to do so? Often we cannot overcome our
problems because we either do not know the cause or, if we understand it, do
not have the means to remove it. This is not the case with the nuclear threat.
Whether they belong to
more evolved species like humans or to simpler ones such as animals, all beings
primarily seek peace, comfort, and security. Life is as dear to the mute animal
as it is to any human being; even the simplest insect strives for protection
from dangers that threaten its life. Just as each one of us wants to live and
does not wish to die, so it is with all other creatures in the universe, though
their power to effect this is a different matter.
Broadly speaking there are two types of happiness and suffering, mental and
physical, and of the two, I believe that mental suffering and happiness are the
more acute. Hence, I stress the training of the mind to endure suffering and
attain a more lasting state of happiness. However, I also have a more general
and concrete idea of happiness: a combination of inner peace, economic
development, and, above all, world peace. To achieve such goals I feel it is
necessary to develop a sense of universal responsibility, a deep concern for
all irrespective of creed, color, sex, or nationality.
The premise behind this
idea of universal responsibility is the simple fact that, in general terms, all
others' desires are the same as mine. Every being wants happiness and does not
want suffering. If we, as intelligent human beings, do not accept this fact,
there will be more and more suffering on this planet. If we adopt a
self-centered approach to life and constantly try to use others for our own
self-interest, we may gain temporary benefits, but in the long run we will not
succeed in achieving even personal happiness, and world peace will be
completely out of the question.
In their quest for
happiness, humans have used different methods, which all too often have been
cruel and repellent. Behaving in ways utterly unbecoming to their status as
humans, they inflict suffering upon fellow humans and other living beings for
their own selfish gains. In the end, such shortsighted actions bring suffering
to oneself as well as to others. To be born a human being is a rare event in
itself, and it is wise to use this opportunity as effectively and skillfully as
possible. We must have the proper perspective that of the universal life
process, so that the happiness or glory of one person or group is not sought at
the expense of others.
All this calls for a new
approach to global problems. The world is becoming smaller and smaller - and
more and more interdependent - as a result of rapid technological advances and
international trade as well as increasing trans-national relations. We now
depend very much on each other. In ancient times problems were mostly
family-size, and they were naturally tackled at the family level, but the
situation has changed. Today we are so interdependent, so closely
interconnected with each other, that without a sense of universal
responsibility, a feeling of universal brotherhood and sisterhood, and an
understanding and belief that we really are part of one big human family, we cannot
hope to overcome the dangers to our very existence - let alone bring about
peace and happiness.
One nation's problems can
no longer be satisfactorily solved by itself alone; too much depends on the
interest, attitude, and cooperation of other nations. A universal humanitarian
approach to world problems seems the only sound basis for world peace. What
does this mean? We begin from the recognition mentioned previously that all
beings cherish happiness and do not want suffering. It then becomes both morally
wrong and pragmatically unwise to pursue only one's own happiness oblivious to
the feelings and aspirations of all others who surround us as members of the
same human family. The wiser course is to think of others also when pursuing
our own happiness. This will lead to what I call 'wise self-interest', which
hopefully will transform itself into 'compromised self-interest', or better
still, 'mutual interest'.
Although the increasing
interdependence among nations might be expected to generate more sympathetic
cooperation, it is difficult to achieve a spirit of genuine cooperation as long
as people remain indifferent to the feelings and happiness of others. When
people are motivated mostly by greed and jealousy, it is not possible for them
to live in harmony. A spiritual approach may not solve all the political
problems that have been caused by the existing self-centered approach, but in
the long run it will overcome the very basis of the problems that we face
today.
On the other hand, if
humankind continues to approach its problems considering only temporary
expediency, future generations will have to face tremendous difficulties. The
global population is increasing, and our resources are being rapidly depleted.
Look at the trees, for example. No one knows exactly what adverse effects
massive deforestation will have on the climate, the soil, and global ecology as
a whole. We are facing problems because people are concentrating only on their
short-term, selfish interests, not thinking of the entire human family. They
are not thinking of the earth and the long-term effects on universal life as a
whole. If we of the present generation do not think about these now, future
generations may not be able to cope with them.
Compassion as the Pillar
of World Peace
According to Buddhist
psychology, most of our troubles are due to our passionate desire for and
attachment to things that we misapprehend as enduring entities. The pursuit of
the objects of our desire and attachment involves the use of aggression and competitiveness
as supposedly efficacious instruments. These mental processes easily translate
into actions, breeding belligerence as an obvious effect. Such processes have
been going on in the human mind since time immemorial, but their execution has
become more effective under modern conditions. What can we do to control and
regulate these 'poisons' - delusion, greed, and aggression? For it is these
poisons that are behind almost every trouble in the world.
As one brought up in the
Mahayana Buddhist tradition, I feel that love and compassion are the moral
fabric of world peace. Let me first define what I mean by compassion. When you
have pity or compassion for a very poor person, you are showing sympathy
because he or she is poor; your compassion is based on altruistic
considerations. On the other hand, love towards your wife, your husband, your
children, or a close friend is usually based on attachment. When your
attachment changes, your kindness also changes; it may disappear. This is not
true love. Real love is not based on attachment, but on altruism. In this case
your compassion will remain as a humane response to suffering as long as beings
continue to suffer.
This type of compassion is what we must strive to cultivate in ourselves, and
we must develop it from a limited amount to the limitless. Undiscriminating,
spontaneous, and unlimited compassion for all sentient beings is obviously not
the usual love that one has for friends or family, which is alloyed with
ignorance, desire, and attachment. The kind of love we should advocate is this
wider love that you can have even for someone who has done harm to you: your
enemy.
The rationale for
compassion is that every one of us wants to avoid suffering and gain happiness.
This, in turn, is based on the valid feeling of '1', which determines the
universal desire for happiness. Indeed, all beings are born with similar
desires and should have an equal right to fulfill them. If I compare myself
with others, who are countless, I feel that others are more important because I
am just one person whereas others are many. Further, the Tibetan Buddhist
tradition teaches us to view all sentient beings as our dear mothers and to
show our gratitude by loving them all. For, according to Buddhist theory, we
are born and reborn countless numbers of times, and it is conceivable that each
being has been our parent at one time or another. In this way all beings in the
universe share a family relationship.
Whether one believes in religion or not, there is no one who does not appreciate
love and compassion. Right from the moment of our birth, we are under the care
and kindness of our parents; later in life, when facing the sufferings of
disease and old age, we are again dependent on the kindness of others. If at
the beginning and end of our lives we depend upon others' kindness, why then in
the middle should we not act kindly towards others?
The development of a kind heart (a feeling of closeness for all human beings)
does not involve the religiosity we normally associate with conventional
religious practice. It is not only for people who believe in religion, but is
for everyone regardless of race, religion, or political affiliation. It is for
anyone who considers himself or herself, above all, a member of the human
family and who sees things from this larger and longer perspective. This is a
powerful feeling that we should develop and apply; instead, we often neglect
it, particularly in our prime years when we experience a false sense of
security.
When we take into account a longer perspective, the fact that all wish to gain
happiness and avoid suffering, and keep in mind our relative unimportance in
relation to countless others, we can conclude that it is worthwhile to share
our possessions with others. When you train in this sort of outlook, a true
sense of compassion - a true sense of love and respect for others - becomes
possible. Individual happiness ceases to be a conscious self-seeking effort; it
becomes an automatic and far superior by-product of the whole process of loving
and serving others.
Another result of
spiritual development, most useful in day-to-day life, is that it gives a
calmness and presence of mind. Our lives are in constant flux, bringing many
difficulties. When faced with a calm and clear mind, problems can be successfully
resolved. When, instead, we lose control over our minds through hatred,
selfishness, jealousy, and anger, we lose our sense of judgement. Our minds are
blinded and at those wild moments anything can happen, including war. Thus, the
practice of compassion and wisdom is useful to all, especially to those
responsible for running national affairs, in whose hands lie the power and
opportunity to create the structure of world peace.
World Religions for World
Peace
The principles discussed
so far are in accordance with the ethical teachings of all world religions. I
maintain that every major religion of the world - Buddhism, Christianity,
Confucianism, Hinduism, Islam, Jainism, Judaism, Sikhism, Taoism,
Zoroastrianism - has similar ideals of love, the same goal of benefiting
humanity through spiritual practice, and the same effect of making their
followers into better human beings. All religions teach moral precepts for
perfecting the functions of mind, body, and speech. All teach us not to lie or
steal or take others' lives, and so on. The common goal of all moral precepts
laid down by the great teachers of humanity is unselfishness. The great
teachers wanted to lead their followers away from the paths of negative deeds
caused by ignorance and to introduce them to paths of goodness.
All religions agree upon the necessity to control the undisciplined mind that
harbours selfishness and other roots of trouble, and each teaches a path
leading to a spiritual state that is peaceful, disciplined, ethical, and wise.
It is in this sense that I believe all religions have essentially the same
message. Differences of dogma may be ascribed to differences of time and
circumstance as well as cultural influences; indeed, there is no end to
scholastic argument when we consider the purely metaphysical side of religion.
However, it is much more beneficial to try to implement in daily life the
shared precepts for goodness taught by all religions rather than to argue about
minor differences in approach.
There are many different
religions to bring comfort and happiness to humanity in much the same way as
there are particular treatments for different diseases. For, all religions
endeavor in their own way to help living beings avoid misery and gain
happiness. And, although we can find causes for preferring certain
interpretations of religious truths, there is much greater cause for unity,
stemming from the human heart. Each religion works in its own way to lessen
human suffering and contribute to world civilization. Conversion is not the
point. For instance, I do not think of converting others to Buddhism or merely
furthering the Buddhist cause. Rather, I try to think of how I as a Buddhist
humanitarian can contribute to human happiness.
While pointing out the fundamental similarities between world religions, I do
not advocate one particular religion at the expense of all others, nor do I
seek a new 'world religion'. All the different religions of the world are
needed to enrich human experience and world civilization. Our human minds,
being of different calibre and disposition, need different approaches to peace
and happiness. It is just like food. Certain people find Christianity more
appealing, others prefer Buddhism because there is no creator in it and
everything depends upon your own actions. We can make similar arguments for
other religions as well. Thus, the point is clear: humanity needs all the
world's religions to suit the ways of life, diverse spiritual needs, and
inherited national traditions of individual human beings.
It is from this
perspective that I welcome efforts being made in various parts of the world for
better understanding among religions. The need for this is particularly urgent
now. If all religions make the betterment of humanity their main concern, then
they can easily work together in harmony for world peace. Interfaith
understanding will bring about the unity necessary for all religions to work
together. However, although this is indeed an important step, we must remember
that there are no quick or easy solutions. We cannot hide the doctrinal
differences that exist among various faiths, nor can we hope to replace the
existing religions by a new universal belief. Each religion has its own
distinctive contributions to make, and each in its own way is suitable to a
particular group of people as they understand life. The world needs them all.
There are two primary tasks facing religious practitioners who are concerned
with world peace. First, we must promote better interfaith understanding so as
to create a workable degree of unity among all religions. This may be achieved
in part by respecting each other's beliefs and by emphasizing our common
concern for human well-being. Second, we must bring about a viable consensus on
basic spiritual values that touch every human heart and enhance general human
happiness. This means we must emphasize the common denominator of all world
religions - humanitarian ideals. These two steps will enable us to act both
individually and together to create the necessary spiritual conditions for
world peace.
We practitioners of
different faiths can work together for world peace when we view different
religions as essentially instruments to develop a good heart - love and respect
for others, a true sense of community. The most important thing is to look at
the purpose of religion and not at the details of theology or metaphysics,
which can lead to mere intellectualism. I believe that all the major religions
of the world can contribute to world peace and work together for the benefit of
humanity if we put aside subtle metaphysical differences, which are really the
internal business of each religion.
Despite the progressive
secularization brought about by worldwide modernization and despite systematic
attempts in some parts of the world to destroy spiritual values, the vast
majority of humanity continues to believe in one religion or another. The
undying faith in religion, evident even under irreligious political systems,
clearly demonstrates the potency of religion as such. This spiritual energy and
power can be purposefully used to bring about the spiritual conditions
necessary for world peace. Religious leaders and humanitarians all over the
world have a special role to play in this respect.
Whether we will be able to achieve world peace or not, we have no choice but to
work towards that goal. If our minds are dominated by anger, we will lose the
best part of human intelligence - wisdom, the ability to decide between right
and wrong. Anger is one of the most serious problems facing the world today.
Individual Power to Shape
Institutions
Anger plays no small role
in current conflicts such as those in the Middle East, Southeast Asia, the
North-South problem, and so forth. These conflicts arise from a failure to
understand one another's humanness. The answer is not the development and use
of greater military force, nor an arms race. Nor is it purely political or
purely technological. Basically it is spiritual, in the sense that what is
required is a sensitive understanding of our common human situation. Hatred and
fighting cannot bring happiness to anyone, even to the winners of battles.
Violence always produces misery and thus is essentially counter-productive. It
is, therefore, time for world leaders to learn to transcend the differences of
race, culture, and ideology and to regard one another through eyes that see the
common human situation. To do so would benefit individuals, communities,
nations, and the world at large.
The greater part of
present world tension seems to stem from the 'Eastern bloc' versus 'Western
bloc' conflict that has been going on since World War II. These two blocs tend
to describe and view each other in a totally unfavourable light. This
continuing, unreasonable struggle is due to a lack of mutual affection and
respect for each other as fellow human beings. Those of the Eastern bloc should
reduce their hatred towards the Western bloc because the Western bloc is also
made up of human beings - men, women, and children. Similarly those of the
Western bloc should reduce their hatred towards the Eastern bloc because the
Eastern bloc is also human beings. In such a reduction of mutual hatred, the
leaders of both blocs have a powerful role to play. But first and foremost,
leaders must realize their own and others' humanness. Without this basic
realization, very little effective reduction of organized hatred can be
achieved.
If, for example, the
leader of the United States of America and the leader of the Union of Soviet
Socialist Republics suddenly met each other in the middle of a desolate island,
I am sure they would respond to each other spontaneously as fellow human
beings. But a wall of mutual suspicion and misunderstanding separates them the
moment they are identified as the 'President of the USA' and the
'Secretary-General of the USSR'). More human contact in the form of informal
extended meetings, without any agenda, would improve their mutual
understanding; they would learn to relate to each other as human beings and
could then try to tackle international problems based on this understanding. No
two parties, especially those with a history of antagonism, can negotiate
fruitfully in an atmosphere of mutual suspicion and hatred.
I suggest that world leaders meet about once a year in a beautiful place
without any business, just to get to know each other as human beings. Then,
later, they could meet to discuss mutual and global problems. I am sure many
others share my wish that world leaders meet at the conference table in such an
atmosphere of mutual respect and understanding of each other's humanness.
To improve person-to-person contact in the world at large, I would like to see
greater encouragement of international tourism. Also, mass media, particularly
in democratic societies, can make a considerable contribution to world peace by
giving greater coverage to human interest items that reflect the ultimate
oneness of humanity. With the rise of a few big powers in the international
arena, the humanitarian role of international organizations is being bypassed
and neglected. I hope that this will be corrected and that all international
organizations, especially the United Nations, will be more active and effective
in ensuring maximum benefit to humanity and promoting international
understanding. It will indeed be tragic if the few powerful members continue to
misuse world bodies like the UN for their one-sided interests. The UN must
become the instrument of world peace. This world body must be respected by all,
for the UN is the only source of hope for small oppressed nations and hence for
the planet as a whole.
As all nations are
economically dependent upon one another more than ever before, human
understanding must go beyond national boundaries and embrace the international
community at large. Indeed, unless we can create an atmosphere of genuine
cooperation, gained not by threatened or actual use of force but by heartfelt
understanding, world problems will only increase. If people in poorer countries
are denied the happiness they desire and deserve, they will naturally be dissatisfied
and pose problems for the rich. If unwanted social, political, and cultural
forms continue to be imposed upon unwilling people, the attainment of world
peace is doubtful. However, if we satisfy people at a heart-to-heart level,
peace will surely come.
Within each nation, the
individual ought to be given the right to happiness, and among nations, there
must be equal concern for the welfare of even the smallest nations. I am not
suggesting that one system is better than another and all should adopt it. On
the contrary, a variety of political systems and ideologies is desirable and
accords with the variety of dispositions within the human community. This
variety enhances the ceaseless human quest for happiness. Thus each community
should be free to evolve its own political and socio-economic system, based on
the principle of self-determination.
The achievement of
justice, harmony, and peace depends on many factors. We should think about them
in terms of human benefit in the long run rather than the short term. I realize
the enormity of the task before us, but I see no other alternative than the one
I am proposing - which is based on our common humanity. Nations have no choice
but to be concerned about the welfare of others, not so much because of their belief
in humanity, but because it is in the mutual and long-term interest of all
concerned. An appreciation of this new reality is indicated by the emergence of
regional or continental economic organizations such as the European Economic
Community, the Association of South East Asian Nations, and so forth. I hope
more such trans-national organizations will be formed, particularly in regions
where economic development and regional stability seem in short supply.
Under present conditions, there is definitely a growing need for human
understanding and a sense of universal responsibility. In order to achieve such
ideas, we must generate a good and kind heart, for without this, we can achieve
neither universal happiness nor lasting world peace. We cannot create peace on
paper. While advocating universal responsibility and universal brotherhood and
sisterhood, the facts are that humanity is organized in separate entities in
the form of national societies. Thus, in a realistic sense, I feel it is these
societies that must act as the building-blocks for world peace. Attempts have
been made in the past to create societies more just and equal. Institutions
have been established with noble charters to combat anti-social forces.
Unfortunately, such ideas have been cheated by selfishness. More than ever
before, we witness today how ethics and noble principles are obscured by the
shadow of self-interest, particularly in the political sphere. There is a
school of thought that warns us to refrain from politics altogether, as politics
has become synonymous with amorality. Politics devoid of ethics does not
further human welfare, and life without morality reduces humans to the level of
beasts. However, politics is not axiomatically 'dirty'. Rather, the instruments
of our political culture have distorted the high ideals and noble concepts
meant to further human welfare. Naturally, spiritual people express their
concern about religious leaders 'messing' with politics, since they fear the
contamination of religion by dirty politics.
I question the popular
assumption that religion and ethics have no place in politics and that
religious persons should seclude themselves as hermits. Such a view of religion
is too one-sided; it lacks a proper perspective on the individual's relation to
society and the role of religion in our lives. Ethics is as crucial to a
politician as it is to a religious practitioner. Dangerous consequences will
follow when politicians and rulers forget moral principles. Whether we believe
in God or karma, ethics is the foundation of every religion.
Such human qualities as morality, compassion, decency, wisdom, and so forth
have been the foundations of all civilizations. These qualities must be
cultivated and sustained through systematic moral education in a conducive
social environment so that a more humane world may emerge. The qualities
required to create such a world must be inculcated right from the beginning,
from childhood. We cannot wait for the next generation to make this change; the
present generation must attempt a renewal of basic human values. If there is
any hope, it is in the future generations, but not unless we institute major
change on a worldwide scale in our present educational system. We need a
revolution in our commitment to and practice of universal humanitarian values.
It is not enough to make noisy calls to halt moral degeneration; we must do
something about it. Since present-day governments do not shoulder such
'religious' responsibilities, humanitarian and religious leaders must
strengthen the existing civic, social, cultural, educational, and religious
organizations to revive human and spiritual values. Where necessary, we must
create new organizations to achieve these goals. Only in so doing can we hope
to create a more stable basis for world peace.
Living in society, we
should share the sufferings of our fellow citizens and practice compassion and
tolerance not only towards our loved ones but also towards our enemies. This is
the test of our moral strength. We must set an example by our own practice, for
we cannot hope to convince others of the value of religion by mere words. We
must live up to the same high standards of integrity and sacrifice that we ask
of others. The ultimate purpose of all religions is to serve and benefit
humanity. This is why it is so important that religion always be used to effect
the happiness and peace of all beings and not merely to convert others.
Still, in religion there
are no national boundaries. A religion can and should be used by any people or
person who finds it beneficial. What is important for each seeker is to choose
a religion that is most suitable to himself or herself. But, the embracing of a
particular religion does not mean the rejection of another religion or one's
own community. In fact, it is important that those who embrace a religion
should not cut themselves off from their own society; they should continue to
live within their own community and in harmony with its members. By escaping
from your own community, you cannot benefit others, whereas benefiting others
is actually the basic aim of religion.
In this regard there are two things important to keep in mind: self-examination
and self-correction. We should constantly check our attitude toward others,
examining ourselves carefully, and we should correct ourselves immediately when
we find we are in the wrong.
Finally, a few words about
material progress. I have heard a great deal of complaint against material
progress from Westerners, and yet, paradoxically, it has been the very pride of
the Western world. I see nothing wrong with material progress per se, provided
people are always given precedence. It is my firm belief that in order to solve
human problems in all their dimensions, we must combine and harmonize economic
development with spiritual growth.
However, we must know its limitations. Although materialistic knowledge in the
form of science and technology has contributed enormously to human welfare, it
is not capable of creating lasting happiness. In America, for example, where
technological development is perhaps more advanced than in any other country,
there is still a great deal of mental suffering. This is because materialistic
knowledge can only provide a type of happiness that is dependent upon physical
conditions. It cannot provide happiness that springs from inner development
independent of external factors
For renewal of human
values and attainment of lasting happiness, we need to look to the common
humanitarian heritage of all nations the world over. May this essay serve as an
urgent reminder lest we forget the human values that unite us all as a single
family on this planet!
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