Vasudhaiva Kutumbkam
Dr. Anuradha Sharma
Vasudhaiva consists of two words, Vasudha and Eva. Vasudha means the whole earth and Eva,
certainly. The word Kutumbkam means family. Therefore Vasudhaiva Kutumbkam
refers to the earth as one family. The Vedic Rishis says that the world is
really a small family. Maha Upanishada’s verse 72, chapter 6 says: For those who live magnanimously the entire
world constitutes but a family. (http://www.celextel.org.108upanishads/maha.htm).
Concept of Vasudhaiva Kutumbkam is not new in Indian thought. Hitopadesha explains this concept in
1.3.71. Jude Samron says:
Vasudhaiva
Kutumbkam is a Sanskrit Idiom which means that the complete world is a one
single family. The phrase comes from Hitopdesha, a collection of Sanskrit
fables in prose and verse that were written in 12th century. The concept of
Vasudhaiva Kutumbkam can also be related to the concept of the global village
and is similar to that of African concept of Ubuntu. (http://www.panasianbiz.com
Panchtantra has discussed the philosophy of Vasudhaiva Kutumbkam
in 5.3.37. (QUOTE from Panchtantra RAJAN). When
Vivekananda addressed the world religious congress, he used my brothers and
sisters which show his deep belief in Vasudhaiva Kutumbkam. Vedas, Sufism and
other creeds believe in the philosophy of Vasudhaiva Kutumbkam. It is logical to add that the deep roots of universal
brotherhood of all races and religions are from one tree.
It is said that prosperity can not be achieved
without peace and harmony. A Hindu saying goes: Where there is harmony,
Kuber swells/ Amidst the conflict, poverty dwells.
Modern times are facing wacky quandary. Establishment of peace in this war
stricken and psyche- injured world is a must.
Universal brotherhood that depends on the philosophy of co existence
seems to be an issue of bewilderment.
Hinduism lets every flower spread its fragrance. This
Vedic philosophy cannot be ascribed to one founder and therefore Hinduism does
not have one holy book. Its followers
have free will to choose their holy text from the list that includes the Vedas, Upanishads, the Bhagwad Gita, Ramayana, Mahabharata and Ramcharitmanas. Hinduism because of its diversities may be called
the bouquet of religions.
Hindu mythology teaches positive qualities, including
the emotions of love and compassion.
Indian philosophy is ahead of the geographical and temporal
limitations. Compassion and love are
professed by great thinkers of the world. These qualities have Indian
origin. Dalai Lama observes: love and compassion are necessities, not
luxuries. Without them humanity can not survive. (Dalai
Lama).
The
When love dwells in time’s lap
rays of peace bathe life
justice standing on guard. (32) .
Peacefull living requires love, compassion and
justice. Stephen Gill uses dove to spread his message. S. N. Tripathy rightly
says: Like the swan in Yeats poetry, Gill’s dominant image is that of dove,
which stands for world peace. (Tripathy 54).
Indian thoughts have left indelible marks on the psyche of Dr. Stephen Gill.
Many scholars are convinced that he carries Indian idealism in his writings.
Bihari Anurag is one of those scholars:
Stephen Gill is
convinced that the survival of the human race depends on viewing the world as a
family- Vasudhaiva Kutumbakam, the Indian dream of seeing mankind as a
fraternity undivided by frontiers- political, cultural, racial, religious or
ideological. (Bihari
Anurag, pp22-23). Stephen Gill professes
his philosophy of Vasudhaiva Kutumbkam but it can thrive only on the concept of
love, peace and compassion. When he talks of peace and love he decidedly talks
of Vasudhaiva Kutumbakam. A verse from Patanjali
Yoga Sutras says: By cultivating
attitudes of friendliness towards the happy, compassion for the unhappy,
delight in the virtuous and disregard towards the wicked, the mind stuff
retains its undisturbed calmness. (Patanjali Yoga Sutras – Book I verse33).The impact of such verses becomes very
obvious when Stephen Gill sings in the same fashion:
My eyes
relish
the appearance of peace
neatly arrayed
on the shelves in my books.
The word
glitters in vision
as an angle
sighted above sand. (Shrine, 97)
It is hard to achieve this serenity without training
the mind and heart vigorously. Sufferings can be eradicated through love and
compassion by following the ways of Jesus and Buddha. Both of them never drew
any line among humans. This view of universal love and compassion is profound
in Hindu mythology which focuses on the absolute unity of the inhabitants of
the cosmos. This unity can not be acquired without harmony and peace. These
teachings have been here always but the world feels their needs more fervently
now. Dr. Gill tells that peace cannot be attained without overcoming the narrow
self urbanized boundaries of ego. He says:
Your sky
is the continent of no fence
where a beautiful blue
stretches endlessly. (Shrine, 95)
Stephen Gill focuses on Vasudhaiva Kutumbkam that has
been long forgotten by widespread human ignorance. He prays for peace to
prevail in every grain of the universe.
Without peace there will be imbalance in the universe. The poet’s heart
cries to see flame everywhere creating balance:
You are
the softness of the radiant might
that melts the mist,
stirs the soul of clouds
pushes down the rain showers
which kiss the dry lips of earth
and the wordless sonata
that moves the sharp white beams
of the moon.
In creation
you are a balance
(Flame, 32).
Vedas are the main source of instruction in Hinduism. They
recognize universal family ties among all the objects. They pray for the Vasudhaiva Kutumbkam to
alleviate all the pain and suffering from the world. Vedas stress on the global brotherhood. A peace prayer says
that in whatever direction I turn my
eyes; I look upon every one as my friend. Personal attachment, selfish
interest and ambition only cause sorrow and suffering. When one is for all, and
all are for one, there can be nothing but peace (Atharvana Veda pg.
23/24).
In his poem “I Am Still a Man”, Dr.Gill comes very
close to this prayer. He sees the world
as a place where people are fighting for selfish ends. Seeing the sufferings of
fellows, he sings:
I am a human
I love
humankind.
Smile, my
friend
because
we are all one. (Songs Before
Shrine, 61)
Rig Veda, the earliest of the four Vedas, prays for peace in every world, namely Ihlok (bhautik/
physical) and Parlok (spiritual/divine). These prayers teach about the integral
peace. Unity of hearts can end wars. Another prayer says:
Come together,
talk together; let our minds be in harmony. Common be our prayer, common be our
end, common be our purpose, common be our deliberations, common be our desire,
united be our desires, united be our hearts, united be our intentions. Perfect be our union among us. (Rig Veda 10 – 191:2)
Clearly, Dr. Gill has been influenced by Indian
mythological teachings and thus sings the prayers of peace, because peace is
the primary condition for happiness and happiness comes from sharing which is
found in the family members. Dr. Gill says:
I am the
first sight of the first ray.
If I go
without you
my soul shall wander
waiting for you. (Flame, 43)
It is believed that the Hindus have a right to use
force for self-defense. Rig Veda
says; May your weapons be strong to drive
away the attacks; May your arms be powerful enough to check the foes; Let your
army be glorious; not the evil doer. (Rig Veda) These lines actually speak
of human errors or our senses that can lead us to do wrong. But the Vedas teach that our self control or our
reason should be so strong that no enemy could lead us to do wrong. Vedas preach self control for
peace.
To annihilate terrorism, Dr. Gill gives the same
prescription that is given in the Gita that one should leave every desire that
arise in the heart. Differences of thoughts, beliefs and creeds can not be
ruled out but one can live peacefully by respecting diverse convictions. All the different
convictions are different limbs of the human society. Citizens need their
coordination to develop the feeling of Vasudhaiva Kutumbkam.
In Indian mythology, legends and history there are
abundant examples of Ahimsa (non-violence). Gandhi’s life has been the living
legend of non violence. Gandhi stands for peace and so are the works of Stephen
Gill. He believes that wrong doers are misled individuals. Stephen Gill, a
global bard, recognizes Ahimsa. Being a world citizen he wants to relight his
flame in every heart to show the right path. He believes that man is
essentially a peace loving social animal. Old inhabitants used to consider the
whole village as their family. Stephen Gill asks those who want to establish
peace with violence that they should stop applying wrong means, because peace
can be achieved by peaceful means only.
There are many causes of wars and the major is
ignorance. Conflicts of religion and
language are due to ignorance. Stephen
Gill says that the flame removes this ignorance to let the peace prevail:
You are the
lightening of thunder
that kindles
the fire of trust.
A fervent
hope
you dwell in the mysteries
of my veins
to sweep away the cobwebs
of despair. (Flame, 42)
With his poetry Stephen Gill builds the nest where he
himself can feel secure and the taxed limbs of humanity may rest on its long
journey towards Vasudhaiva Kutumbkam. Shubha Mukharjee says: It was the vehemence of division that had
filled the heart of poet and it is his empathy and concern for humankind that
has given pen to his words (Stephen Gill’s Poetry, 109).
On the whole, Stephen Gill does not appear lamenting
personal loss; on the other hand he covers his personal hunt in the apparel of
universality. Indian mythology has been singing for peace, love, compassion and
Vasudhaiva Kutumkam for centuries. Hinduism
is the religion which shows the way to peace. It advocates the understanding of
the existence of life by an individual in this universe as the truth of life.
Self-realization is the path of peace. Yoga, meditation, worshiping and other
ways shown by the religions will be fruitful to cleanse the mind and get peace.
(http://www.articlesbase.comreligion-articles)
Stephen Gill is a peace promoter. He believes that
the calmness that prevails after destruction can not be called peace, and
harmony with compassion, love and fraternity form the foundation for peace.
There is a need for unity among all the religions to
cause peace. It is worth mentioning that
religion can teach the most intense love and it can also teach the most intense
hatred. Swami Viveka Nanda has said: Nothing makes us so
cruel as religion, and nothing makes us so tender as religion. This has been so
in the past, and will also, in all probability, be so in the future. Yet out of
the midst of this din and turmoil, this strife and struggle, this hatred and
jealousy of religions and sects, there have arisen, from time to time, potent
voices, drowning all this noise — making themselves heard from pole to pole, as
it were — proclaiming peace and harmony. Will it ever come? (complete
works of Vivekananda Vol 2)
Our ancestors have given us words like Vasudhaiva
Kutumbkam or universal brotherhood, pondering over them with care and love.
People now play with them to achieve their political ends. Our outlook has
grown biased. Fanaticism is like a mental sickness that can convert a human
into an animal. To uphold the teaching of Vasudhaiva Kutumbkam no sect or
religion is needed. To be at peace, no fighting, struggling or pushing is
needed-- only respect for one another is the primary requisite. Differences are
bound to be around but they should not obstruct the feelings of universal
brotherhood. Poets like Dr. Gill and mythologies can smooth the way to peace.
Varieties of thoughts and inclinations can not be stopped. Dr. Gill prays that
differences be recognized with respect.
This adoration for peace is very much evident in Hindu mythology also:
Asato Ma Sadgamaya
Tamaso Ma Jyotir-Gamaya
Mrityor-Ma Amritam Gamaya
(Lead me from the unreal to the Real;
Lead me from darkness to the Light;
Lead me from mortality to Immortality.
Stephen Gill prays to the Flame almost in the same
way to lead him to the path of truth. From personal he goes to universal,
symbolizing every soul’s despair and sadness into his lament and prays to the
flame to enlighten the darkened spots:
To direct my
steps towards the shores
of the purity of your bliss
I shall dip
in the esoteric stream
that meanders along the woodlands
of my absolute fidelity. (Flame, 152)
The flame of Stephen Gill is a silent witness to all
minds as are the prayers of the Sanatan Dharma. It is the indweller in all
beings. Sanatan Dharma asks God to grant happiness to everyone:
Sarve Bhavantu Sukhinah
Sarve Santu Niramayah
Sarve Bhadrani Pasyantu
Ma Kaschid-Duhkha-Bhag-Bhavet
May all be happy;
May all be free from disabilities;
May all behold what is auspicious;
May none suffer from sorrow. (All About Hinduism, Swami Sivanand : http://www.dlshq.org/
1997, The Divine Life society Publication, India)
Stephen Gill also writes:
Before
shadows of the evening approach
let me clasp those moments
that ride on the blessed passion
of calm energy.
Wearing
a jacket of peace
let me swim to the shores
where freedoms flow.
(Songs before shrine,10)
Followers of Vasudhaiva Kutumbkam ask for peace to
rule everywhere. Such seekers do not curse the followers of different sects to
be barbecued eternally in the place for evil. These universal peace seekers
sing for every soul without considering cast, creed and religion. They believe
that ultimately all have to reach a central point and on reaching there every
distinction will dissolve. But to reach there one can choose any path according
to his or her own choice and understanding. Sivananda sings:
Grant us an
understanding heart,
Equal vision, balanced mind,
Faith, devotion and wisdom.
Grant us inner spiritual strength
To resist temptations and to control the mind.
Free us from egoism, lust, greed, hatred, anger and jealousy.
Fill our hearts with divine virtues. (All About Hinduism, Swami Sivanand : http://www.dlshq.org/
1997, The Divine Life society Publication, India).
The following lines from the Flame support the
view that the works of Stephen Gill are deeply ingrained in Hindu mythology:
We need the
grace of your presence
to weed out the bigotry
the cruelty
the fanatic howls
the fear
the sickness
and for mosaic to refine its gem
for equality to shine. (Flame, 110)
The philosophy of Hinduism is the oldest. Hinduism is also known by
Sanatana-Dharma and Vaidika-Dharma. Diverse Hindu
mythologies never say that their ways are the final for salvation. Hinduism
allows freedom of thought. The teachings of Hindu mythology are catholic. They
do not revile any religion. Hinduism
prays for Moksha or Nirvana without praying to a particular deity as the
following lines show:
Let us behold Thee in till these names
and forms.
Let us serve Thee in all these names and forms.
Let us ever remember Thee.
Let us ever sing Thy glories.
Let Thy Name be ever on our lips.
Let us abide in Thee for ever and ever. (Swami Sivananda)
Stephen Gill also sings the same way to the Flame that is not a confined deity of
any religion. Stephen Gill’s Flame is
symbolic of diverse reasons and thoughts:
You are the
imperishable harmony
that reaps unparalleled prosperity.
from the chalice of your peace
I long
painfully to sip
the invigorating wine of fruitful returns (Flame, 32).
Stephen Gill sees the presence of flame everywhere
and he feels that only flame can reduce the pain in the human soul. He sees the
sufferings of every soul in the sufferings in his own life:
You are
the luxuriating richness
that runs
in the veins of the enchanted blossoms.
You flower a
fragrant feast,
caress
the flushed cheeks of the horizon
and liberate the birds that fly (flame, 32).
Stephen Gill’s Flame
is the deity of Indian mythology. He adores this deity when he says:
You are the
monarch of the ray
that vibrates the carol
of the skylark in flight
and the raptures
of the brilliantly illumined waves
which frolic with banks while sunning. (Flame, 34)
The poet wants to end his sufferings by coming under
the protection of his Flame that can provide him peace and love. He needs the
tenderness of human care which only flame can give. He sings:
I wish
to end the
odyssey of my woes
under that tree of your amazement
where
happiness does not take leave
and the shaken leaves
smell the fragrance
of the warm sweet clover
from the exalted heights of intensity
for the fondest hope to see
the fruit of peace. (flame, 46)
The principle of unity is Dharma, because it ends
conflict and brings peace and harmony. Dharma develops pure love and universal
brotherhood. What creates disharmony and conflict is Adharma. Rishi Kanada, founder
of the Vaiseshika system of philosophy, has given the best definition of
Dharma, in his Vaiseshika Sutras: Yato-bhyudayanihsreyasa-siddhih
sa dharmah.” “That which leads to the attainment
of Abhyudaya (prosperity in this world)
and Nihsreyasa (total cessation of pain and attainment of eternal
bliss hereafter) is Dharma.
Discrimination torments the soul of the poet of the Flame. It is clear when he says:
every culture
a beauty of the same garden.
I am also
your god’s child.
(Songs before shrine,60-61)
God does not choose humans on the basis of race, caste and color.
He is above these boundaries. The way to please Him is the way to please His
creation. Mind takes ideas from external world and uses them in its own
benefit. The Jiva that is the basic unit or life cell has in it the higher
purusha. This higher Jiva can remove illusions to highlight the true nature of
man. Peace is the Yoga of love and Vasudhaiv Kutumbkam. The root word for Yoga
is Yuj that means to join. Yoga here is union of love and universal brotherhood
to attain peace.
According to Patanjali: Avidya
(ignorance), Asmita (egoism), Raga-Dvesha (desire and aversion, or likes and
dislikes) and Abhinivesa (clinging to mundane life) are the five great Klesas
or afflictions that assail the mind. These Klesas are the hardest encumbrance on the road to peace. Humans
can control them but they can not uproot them. They may spring at the spur of
the moment on getting fit climate. It is Avidya that let them spurt. To fight
these Klesas one has to nurture
friendliness, compassion and cheerfulness. People have different temperaments
and different capacities. So, different schools of philosophy are also
necessary. But man has forgotten his true divine nature. He has degraded
himself through selfishness, passion and greed. He is swayed by the two
currents of narrow love and hatred.
Dr. Gill in one of his speeches says that:
this concept of Vasudhaiva Kutumbkam is mentioned in
Vedas that translated as the world as a family. Those old seers wrote about
this philosophy with their physical, mental and spiritual eyes open. The
picture which they have seen with their eyes about peace is shaping now. The
Indian concept of Vasudhaiva Kutumbkam is based on tolerance and co existence.
Science of yoga and meditation are also Indian. The wonderful Indian
contribution of Yoga, meditation, arithmetic and ideology of co existence are
hijacked by western civilizations. Their love for humanity was so great that
they took nature also in their thinking. Westerners have adopted this concept.
(Dr. Gill,
Dr. Gill’s statement supports the view that his
philosophy of universal brotherhood is deep rooted in Indian mythology. Peace
can come if the modern civilization will practice the philosophy to live and let live. Peace brings
prosperity. It is the rich soil on which the bright future can be built. Indian
philosophy believes that God is nothing but Shanti/ peace. Vasudhaiva Kutumbkam
is the necessity of today because any nation will be in the spiritual doom if
it will try to destroy others. To arrest that spiritual waste one has to
practice the eastern philosophy of universal brotherhood. The world will be at
peace when every individual will be above narrow selfish confines of religion,
cast, creed and colour. A single lamp can fight bravely against swallowing
darkness. So does the works and philosophy of Dr. Stephen Gill in the
war-ridden world of today.
Works Cited:
Arora, Sudhir Kumar. The Poetic
Corpus of Stephen Gill. Sarup Book Publishers,
Atharvana Veda pg. 23/24
Bihari Anurag, Stephen Gill: The World Federalist Par
Excellence. In Kohinoor. Ed. By A K
Chaudhary. Begusarai, No-2, Vol. 8, 2010,
"Dalai Lama." BrainyQuote.com. Xplore Inc, 2010. 20 October. 2010.
http://www.brainyquote.com/quotes/authors/d/dalai_lama.html
Gill, Stephen. The Flame.
Gill, Stephen. Flashes.
Gill, Stephen. Shrine.
Rev. Ed.
Gill, Stephen. Songs Before
Shrine, Authors
Gill, Stephen. Speech at
Gita 3.
55-58)
http://wwwcelextel.org.108upanishads/maha.htm
http://hindugodsphotos100.blogspot.com/
http://www.articlesbase.com/religion-articles/hinduism-its-doctrine-and-peace.
(http://www.panasianbiz.com
Mukharjee Shubha. Stephen Gill’s Flaming Pursuit. In Stephen
Gill’s Poetry: A Panorama of World
Peace. Ed. K.V. Dominic.
Patanjali Yoga Sutras – Book I
verse33.
Rig Veda
10 – 191:2
Singh, Shaleen. An
Interpretation of Mind and Art of Stephen Gill. Ed. Sharma,
Anuradha.
Sri Aurobindo. Essays on the Gita.
Sri Aurobindo Birth Centenary Library,
Sri Aurobindo Ashram
Trust, 1970. Print
Sri Swami Sivananda. All About
Hinduism. A divine life society publication sixth edition: 1997
World Wide Web (WWW) Edition: 1999
WWW site: http://www.dlshq.org/
The Complete Works of Swami Vivekananda/Volume
2/Practical Vedanta and other lectures/The Ideal of a Universal Religion
The Complete Works of Swami Vivekananda | Volume 2/Practical Vedanta and other
lectures
Tripathy, S. N. "Seeking the Dove of Peace: The
Poetry of Stephen Gill." Discovering Stephen Gill: A
Collection of Papers and Articles. Ed. Nilanshu
Kumar Agarwal. 1st Ed.
Award-winning Dr. Anuradha
Sharma teaches English at a college in