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These days, we are constantly witnessing discourses on The aspect of peace in life is extremely important. It is equally important not only on the planet Earth, but also on any other planet wherever life exists in the universe. It is not only essential for human beings, but for all living beings. It is significant for all movable-immovable, visible-invisible elements, nature-environment etc. Sustainability, in relation to nature and cleanliness, in relation to the environment are practical indicators of peace. Despite this, since human beings are superior to all other creatures because of having two unique virtues, intellect and creativity, we will carry forward our discussion by placing humans at the centre.

What is peace? Peace is not a state of stillness. Life is associated with inevitable actions. Therefore, there is no room for motionlessness in life. The moment life becomes stagnant, it ends. Status quo and stagnation have no place even in the cosmic order. Universal law is always in motion. Therefore, the universe is always governed in an orderly manner. Peace, as a dynamic state, plays a very important role in human life. Coexistence in an atmosphere of harmony/goodwill with mutual cooperation is at its core. Its basic spirit is not only theoretical, but also practical human equality without any kind of discrimination, as all are emanating from the One and the Same source. Equality in every form, along with freedom, justice and rights is, thus, one of the most important aspects of creating peace.

The Rigveda is one of the oldest scriptures of the world and the basic text of the Sanatana Dharma. The last Sukta of the Rigveda (10/191) emphasizes harmony/goodwill and, eventually, human equality for greater welfare. The third Mantra of this Sukta states, “Samaano Mantrah Samitih Samaanii Samaanam Manah Saha Chittameshaam/ Samaanam Mantramabhi Mantraye Vah Samaanena Vo Havishaa Juhomi.” Taking unity among fellow beings as the basic spirit of human equality, this Mantra advocates mutual cooperation, parity and understanding

while calling upon the people to work together with shared thoughts and sincere sympathy. Despite the Rigveda’s call to embrace the truth of human equality and the expectation from men to behave accordingly, equality has been the biggest challenge before humanity. How much the Sanatanists themselves have behaved in accordance with the call of the Rigveda for human equality, it is still a burning issue, a subject of contemplation.

Tirthankara Mahavira emphasized human equality acknowledging the capacity for self-awareness inherent in all individuals equally and to attain Moksha. He denounced all forms of discrimination based on caste-gender, socio-economic status etc., and regarded any kind of discrimination among individuals as a breach of moral principles. The paramount ethical principles, such as Asteya and Aparigraha, extensively articulated in the teachings of Mahavira basically aim to mitigate human disparity-discrimination. However, the question remains: what level of actualization these values achieved?

From a pragmatic perspective, Gautama Buddha, for the first time in recorded human history, accorded a significant dimension to human equality. Not only the Kashyapa brothers, Aniruddha (a Kshatriya), Suneet (a sweeper) and Upali (a barber) also became respected members of the Buddha Sangha, founded on ideals of compassion and human-equality. Angulimaala and Aamrapali acquired significant positions there. In the Sangha, women were considered equals for their self-advancement.

In Indian society, characterized by a stringent caste structure and concurrent discrimination against women, this endeavour represented a significant social transformation. Rarely does the Earth birth a Yugapurusha and a pioneer like Shakyamuni Gautama. But, despite Tathagata’s lifelong efforts for human equality, discrimination between the high-low persisted outside the domain of the Sangha. The Buddha advocated for addressing problems via a middle path. Therefore, to transform social inequality into equality, it was Buddha’s fervent desire that all individuals draw inspiration from the Sangha and advance toward the establishment of social equality. Emperor Ashoka prioritized the policy of religious tolerance during his reign. He endeavoured to minimize the complexity of the caste system. He, although, served as the Patron of Buddhism in his realm, however, throughout his reign, the Sanatana-Vedic Dharma was on its own path unimpeded. Jainism and Aajivaka sect were on their own paths according to their respective beliefs/foundational ideas. Even after such a tolerant state-policy of Ashoka and his efforts for people’s equality, how much equality in compatriots’ mutual practices, especially in socio-economic fields, was followed? It merits consideration.

Continuous efforts were made for this purpose in the later period also at the institutional and individual levels, both. The Langar-tradition, dedicated to human unity, brotherhood and equality, started by the First Sikh Guru Nanakdev, in which all fellow beings, without any discrimination, used to sit together in a row to eat food, remained the best example in this context. The Gurus, succeeding Shri Nanakdev, not only maintained this tradition, but strengthened it also. Further, the establishment of the Khalsa in the year 1699 by the Guru Gobind Singh with five beloved ones, breaking the boundaries of caste-class, was another matchless endeavour in this regard. Those five beloved ones represented all parts of the country and were from different castes-classes. The Khalsa, free from the discrimination of high-low, was centered on equality and dedicated to the protection of the helpless and the poor. How far, even then, has the Sikh community progressed in this regard on practical grounds? The Langar-tradition still exists. Sitting in the same row, all fellow beings eat together in Gurudwaras. Sikhs still do public service. But, what is outside the Gurudwaras?

At the individual level, the reality of equality was also presented before humanity in ancient-medieval and modern times in India. Equality-based mutual behaviours were expected from the man. Thiruvalluvar, a great ancient saint-philosopher of South India, called upon humanity to have goodwill, non-violence and loving behaviour towards all living beings. Through his popular work, Thirukkural, he especially called for human equality in mutual behaviours, considering this to be the highest morality. Similarly, Basava, a Lingayat saint-social reformer raised his voice against the caste system and human inequality while opposing religious rituals, the symbols of superstition and caste-based exploitation.

Mahatma Kabir in North India, then especially Swami Dayananda ‘Saraswati’, Swami Vivekananda and Gandhiji in the contemporary-modern times worked for public awareness for this purpose. Efforts were made by all of them in this regard. Gandhiji asserted, “(My central aim) is equal treatment for the whole of humanity and that equal treatment means equality of service.”

Dr. Ambedkar presented before the countrymen the historical aspect of an evil practice like caste system and its impact on India. Considering the caste system to be the axis of social inequality, he dedicated his entire life to its abolition. Declaring the caste system as the biggest hurdle in the path of national unity, he called on his compatriots for the eradication of this practice.

This is a long chain, which includes countless institutional and individual efforts in all the ages. Not only in India, but throughout the world, socio-religious reformers and humanists worked in this direction, many of which remained excellent, effective and fruitful to an extent. The exemplary works done in this direction in the Twentieth Century by Martin Luther King Jr., Bishop Desmond Tutu, Nelson Mandela, etc. are before us.

Nevertheless, equality of fellow beings still remains a major challenge before humanity. In such a state, peace is a distant dream! At the very beginning of our discussion, we have mentioned that everyone is equal, because she/he is emanated from the One and the Same source. Equality is the greatest truth and inequality is the extreme falsehood. Ignoring equality, knowingly or unknowingly, man turns away from the truth. He, thus, walks on the path of falsehood, not truth. He does not reach the truth. The Tathagata, therefore, said, “Who imagine untruth in truth and truth in untruth, they follow vain desires, and never reach at truth.”

Acceptance of the truth of human equality and mutual behaviour accordingly is the pathway to peace. Each person may have, more or less, ability, dedication, interest in work, seriousness, or enthusiasm etc. But, all people are entitled to get equal opportunities for self-improvement. Everyone has the right to make her/his life better/respectable and to take it to its predetermined goal. Depriving anyone of this is to violate her/his eternal right to equality. This situation obstructs the path of peace.

To an extent there is human equality in behaviour in a society/country and people get equal opportunities, peace will prevail there to that extent along with harmony. Understanding the importance of equality for peace-building at a large scale, adopting it in mutual behaviours, and stepping forward to ensure protection of the rights of people deprived of opportunities, is the utmost need of the world today. This is also the major responsibility of those desiring peace-progress on Earth and making efforts for a peaceful world.