A concept that has eluded everyone alike – the ordinary and the elite, the statesmen and common folks, rulers and the ruled – is the idea of a utopian world where there is absolute peace and harmony. Yet most of the cultures talk about harmony and peace as the most fundamental value and prayer. Every Indian prayer ends with three repetitions of ‘śānti’ which is peace. Similarly, ‘shalom’ in Jewish traditions, or ‘Peace to You’ in Christianity; all these religions seem to have always emphasised on the idea of peace as the most basic prayer and blessings. However, despite such prayers, world peace has remained a distant dream. Especially in the last two millennia, the conflict, strife, invasion and terrorism has destroyed peace into pieces. So, why has peace not been achieved despite such scientific and societal progress? This must make one introspect and take a closer look at the reason behind it despite all the talks and treaties.
sanātana dharma goes to the root cause of the real reason for lack of peace in the world by turning the entire concept on its head, in other words by coaxing every individual to begin from within rather than looking for achieving peace without. Let’s understand the way of sanātana dharma in achieving world peace.
Peace is the absolute state of rest and harmony, and now that we know that as humans we are not one but three – the one we think we are which is the body, the one others think we are which is the mind and the one that we truly are which is the soul or jīvātman. This jīvātman, soul or spirit, is but the reflection of the same paramātman, just like the sun which appears manifold when reflected in various pots of water, whereas it is only one. Therefore, peace must be looked at on all the three levels of body, mind and soul. This is precisely the reason why in the śānti mantras or for that matter any prayer in sanātana dharma we hear the chanting of peace thrice – ‘śāntiḥ śāntiḥ śāntiḥ’ in an effort to invoke peace at all the three levels of our existence.
This jīvātman, soul or spirit, is but the reflection of the same paramātman, just like the sun which appears manifold when reflected in various pots of water, whereas it is only one.
Being healthy in the body is the first level of peace. Even hunger can disturb one’s peace, let alone severe sickness. Therefore, being in good health is a prerequisite to peace. Much of that has to do with the discipline of habits that harm the body, be it the kind of food that we consume or the deeds that we engage in. The second level of peace is of the mind, which is but a bundle of all kinds of thoughts and emotions. So, peace of mind is ensured when we have positive thoughts arising out of positive ambiences and associations. Thus, the idea of satsaṅga or company of the noble is very important in sanātana dharma which alone can help one with the quality of one’s thoughts and emotions, and thereby the ensuing positivity and peace.
The last but most important aspect of peace is experiencing harmony at the innermost level of the ātman. This may apparently sound paradoxical as one may wonder how is it that the ātman which is a reflection of the paramātman cannot be at peace. Well, the reason is that the ātman is always at peace but our access to that peace is denied when our body and mind are not in harmony. This idea of harmony within is called trikarṇa śuddhi in sanātana dharma, which means congruity of body, mind and spirit. In other words, the harmony of thoughts, words and deeds. When our thoughts are based on the idea of our true self as Divinity, the ensuing thoughts, words and deeds or manasā, vācā, kārmaṇa, will also be divine. But, most often the thoughts are based on the ignorant idea that we are the body and mind complex and therefore the disharmony.
This idea of harmony within is called trikarṇa śuddhi in sanātana dharma, which means congruity of body, mind and spirit. In other words, the harmony of thoughts, words and deeds.
To achieve world peace, individual peace is the basis as the individual is the fundamental building unit of family, society, nation, and world at large. When individuals live in harmony within, by basing their entire life on the idea and experience of the one truth that all are Divine, we learn to appreciate that everything and everyone is Divine and therefore there is no need for conflicts and strife. The upaniṣads proclaim –
ahaṁ brahmāsmi – ‘I am brahman’ (bṛhadāraṇyakopaniṣad 1.4.10)
tat tvam asi – ‘Thou art That’ (chāndogyopaniṣad 6.8.7)
prajñānam brahma – ‘Consciousness is brahman’ (aitareyopaniṣad 3.3)
ayam ātmā brahma – ‘This Self (ātman) is brahman’ (māṇḍūkyopaniṣad 1.2)
and
sarvaṁ khalvidaṁ brahma ‘All this is brahman’ (chāndogyopaniṣad 3.14.1)
The one who experiences this truth of oneness within oneself alone qualifies to attain permanent and eternal peace (teṣāṁ śāntiḥ śāśvatī netareṣām) proclaims the kaṭhopaniṣad.
नित्योऽनित्यानां चेतनश्चेतनानामेको बहूनां यो विदधाति कामान् ।
तमात्मस्थं येऽनुपश्यन्ति धीरास्तेषां शान्तिः शाश्वती नेतरेषाम् ॥
nityo‘nityānāṁ cetanaścetanānāmeko bahūnāṁ yo vidadhāti kāmān ।
tamātmasthaṁ ye‘nupaśyanti dhīrāsteṣāṁ śāntiḥ śāśvatī netareṣām ॥
(कठोपनिषत् kaṭhopaniṣad 2.2.13)
There is One who is the eternal Reality among non-eternal objects. The One truly conscious Entity among conscious objects and who, though non-dual, fulfils the desires of many. Eternal peace belongs to the wise, who perceive Him within themselves.
Once we know that truth, we understand and appreciate that we are like the different limbs of the same body, and therefore even if the eye is harmed inadvertently by the finger we don’t cut our finger, or if the tongue is bitten by the teeth unintentionally we don’t break our teeth away, instead we show compassion and forgiveness as we consider the teeth and the tongue, finger and the eye as ours. Now expand this idea and apply to family members, neighbours, community and even to a country, that all are ours and any harm to anyone is in a way harm to our own selves. With such an outlook, we will be able to restrain from reacting violently and instead take the path of tolerance and acceptance.
Most of the political efforts are based on the idea that we must refrain from violence, as an eye for an eye will make the whole world blind, but that’s more out of the idea that harm inflicted will invite violent reactions from the so-called-others, but here in sanātana dharma the idea is that there are no others to harm or be harmed by. All is One at the deepest level of spiritual existence and thus the only way is to coexist in harmony and acceptance. This is the deepest spiritual teaching of sanātana dharma to attain peace within and without.
But even if one is unable to experience this state of oneness and therefore is incapable of following this path, our sacred texts talk about considering all as members of the same family. The mantra from mahānārāyaṇopaniṣad – yatra viśvam bhavati eka nīdam – ‘where the whole world is a nest or shelter’, encourages one to think of the whole world as one home and a vast family which includes every living being, from the smallest insect to the most evolved humans. Thus, the desire for the well-being of all, should include our planet, our nature, all countries, and the entire humanity. The idea of vasudhaiva kuṭumbakam, ‘the whole world is a family’, is seen only in Indian ethos and nowhere else. Our prayers like the śānti mantra of yajurveda that talks about not being a cause of conflict or sorrow to each other – ‘mā vidviṣāvahai’, or the prayers for the well-being of all in the subhāṣita – sarve bhavantu sukhinaḥ, or the vedic mantra of ‘lokāḥ samastāḥ sukhino bhavantu’ – we are told to constantly pray and work for the peace and happiness of all with a broad minded approach shunning the narrow selfish ideas of ‘I’ and ‘mine’.
This realisation of oneself and all that exists around as divine only can restore and sustain world peace and nothing else, is the firm conviction of sanātana dharma – nānyaḥ panthā ayanāya vidyate – there is no other way to the Supreme Goal.
oṃ śāntiḥ śāntiḥ śāntiḥ ॥
नित्योऽनित्यानां चेतनश्चेतनानामेको बहूनां यो विदधाति कामान् ।
तमात्मस्थं येऽनुपश्यन्ति धीरास्तेषां शान्तिः शाश्वती नेतरेषाम् ॥
nityo‘nityānāṁ cetanaścetanānāmeko bahūnāṁ yo vidadhāti kāmān।
tamātmasthaṁ ye‘nupaśyanti dhīrāsteṣāṁ śāntiḥ śāśvatī netareṣām॥
There is One who is the eternal Reality among non-eternal objects. The One truly conscious Entity among conscious objects and who, though non-dual, fulfils the desires of many. Eternal peace belongs to the wise, who perceive Him within themselves.
कठोपनिषत् kaṭhopaniṣad 2.2.13
jīvātman
the individualized soul or spirit
paramātman
God or Brahman