Indian Council of World Affairs

Amb Dr. Shankar Prasad Sharmaji,

Distinguished Panelists and Friends,

It is my pleasure to address this Seminar on ‘Fostering India-Nepal Ties and Neighbourhood Diplomacy: Relevance of Buddha’s Teachings’ organized by the South Asia Foundation with the support of the Indian Council of World Affairs, the Embassies of India and Nepal in Kathmandu and New Delhi, and in collaboration with the Lumbini Buddhist University.

Gautama Buddha – the Avatar

Gautama Buddha is considered to be an Avatar– the last of the Dashavatar (the Ten Avatars) – in the popular Hindu mind. His journey from a Kshatriya (a Hindu of warrior class) to the Buddha (‘The Enlightened One’), his pursuit of gyan (knowledge), the emergence and spread of Buddhism are a journey of the transformation of the self - pulling the masses along - during Buddha’s lifetime and long afterwards, shaping the course of history and lives of successive generations thus. It is the philosophically very fertile soil and environs of the Indian sub-continent that were the theatre of the Buddha’s journey, his kingdom, his relationships, his transformation, his sermons, his followers, his mahaparinirvana. I wonder if it could have been anywhere else?

The emergence of Buddhism is a tale of an individual’s spiritual awakening leading to a movement that transcended borders, challenging what was wrong in prevailing beliefs and practices, for the sake of improved living. Tathāgata assured that suffering, rooted in the negativities of desire and ignorance, could be overcome – could be overcome by following his path.

Hinduism and Buddhism – the Umbilical Connect

Buddha represented the culmination of Indic thought and social relations of his time. Buddhism and Hinduism diverged gradually in various aspects of philosophy and practice as also the geography of their spread and impact, their core tenets however remain similar. Both traditions speak of morality governance through ‘karma’—the law of cause and effect—the operative law of life; and ‘samsara’ (the world)/ ‘punarjanam’ (rebirth)- the cycle of birth, death, and rebirth, which makes more sense if you were to be convinced also about the unity of life. Whether it is Moksha in Hinduism or Nirvana in Buddhism, both traditions envision liberation from this cycle and equanimity (‘sthitapragya’) in the face of ‘dukha-sukha’ (the cycle of joy and sorrow) as the ultimate goal of human life to be achieved through right conduct or upholding the ‘dharma’. Both talk of not being fatalistic in the face of karma and the need to take right action and make right effort to shape one’s destiny. Nichiren Buddhism even avers that bad karma can be defeated.

And while their paths may differ, both Hinduism and Buddhism highlight achieving an enlightened self through right thought, words and deeds in daily life as essential for spiritual emancipation and contentment. Self-enlightenment is the beauty of finding one’s calling even in the dull, routine and mundane of everyday life through right action and an understanding of one’s dharma. Buddhist scholars go a step ahead and say that universal enlightenment is possible – what is called ‘Kosen Rufu’ in Japanese – and what we can say in Hindi – Jagriti (the awakening) or Sarvodaya (a dawn everywhere).

Buddhism and the Sacred Geography of the Indian Sub-Continent

The relationship between Buddhism and the Indian subcontinent is not limited to India alone, for the neighbouring land of Nepal holds a special place in this shared heritage. It was in Lumbini, in present-day Nepal, that Siddhartha Gautama was born, setting the foundation for a profound spiritual connection between these two nations, two peoples. Pilgrimages from India to Nepal, and vice versa, have long been a way for individuals to honour the sacred sites that are woven into the fabric of Buddhist history, such as Bodh Gaya, Kushinagar, and Sarnath, in addition to the revered Lumbini, and rejuvenate the soul.

Nepal has played a crucial role in preserving and promoting Buddhist art and scholarship, particularly during the Malla dynasty. In addition to Lumbini, significant locations include the Swayambhunath stupa, the sacred lakes of Gosainkunda, and Boudhanath, which features one of the largest stupas in the world. These sites are also important for Hindu pilgrimages. यी स्थलको ठूलो धार्मिक महत्व रहे को छ . These pilgrimage sites hold great religious significance, allowing devotees to deepen their spiritual connection, gain insight, and earn ‘punya’ (good deeds). These connections contribute to the preservation of ancient traditions and promote the peaceful coexistence of diverse peoples.

Buddhism and India-Nepal

In the realm of international relations, the shared Buddhist heritage of India and Nepal plays a key role in fostering peace, understanding, and collaboration. Through religious ties, these two nations have worked to preserve and promote the teachings of the Buddha, establishing themselves as leaders in advocating for values of peace and non-violence on the global stage. The cultural and spiritual ties between India and Nepal serve as a reminder that in a world divided by political, economic, and social differences, the bonds of shared heritage can offer a path towards harmony and cooperation.

Buddhism and the World

As we reflect on the modern significance of Buddhism, we are reminded that its teachings have transcended the borders of our shared region, influencing societies and cultures across Asia and beyond. Today, the enduring legacy of the Buddha continues to inspire millions around the world in East Asia, South East Asia, Central Asia, Inner Asia and regions of Russia to live lives of compassion, nonviolence, and mindfulness. Buddhism’s emphasis on interdependence, impermanence, and the alleviation of suffering offers valuable guidance for addressing the challenges of our globalised world.

Buddhist Thought and International Relations

The great Emperor Ashoka’s foreign policy was rooted in the principles of nonviolence, tolerance, and dharma (moral law). After the devastating Kalinga War and seeing the battlefield littered with the dead, Ashoka renounced the use of military force and vowed to follow a path of peace, emphasising “conquest by dharma,” which focused on self-transformation, respect for others, and right governance rather than territorial expansion. This clearly shows how the Panchsheel policy of “mutual respect for each other’s territorial integrity and sovereignty, mutual non-aggression, mutual non-interference, equality and mutual benefit, and peaceful co-existence” can be traced back to this period.

Ashoka sent Dharma ambassadors to neighbouring and distant lands, including Ceylon (Sri Lanka), Egypt, Syria, Greece, Macedonia, Afghanistan, and South India. These missions aimed to promote the dharma, facilitate cultural exchange, and improve economic relations. Ashoka's policy reflected an early form of “soft power” diplomacy, where he provided humanitarian aid, shared resources, and invested in infrastructure as acts of goodwill toward neighbouring states. Of course, true soft power spreads by word of mouth and not by intention, by sharing of understanding and is truly voluntary.

Ashoka’s foreign policy was aligned with his broader goal of societal welfare. He saw the people of his kingdom and beyond as his children to whom he was obliged to provide for as the sovereign.  He strived for a world order based on Dharma with the objective of ‘bahujana hitaya, bahujana sukhaya’ (well-being and happiness for all – a phrase mentioned repeatedly in the Lotus Sutra, Buddha’s supreme teaching), earning him the epithet of Dharma-Chakravartin. We draw history’s lessons from Ashoka’s life and experiences for our present day polity.

A “Westphalian” model views conflict and violence among states as natural due to self-interest and system anarchy. In contrast, a Hindu/Buddhist approach to international relations emphasises deep interdependence, suggesting that misunderstanding this interconnection limits human potential and leads to conflicts, including interstate war. Understanding interdependence as it is inbuilt into the srishti  (‘creation’) could reshape our vision for politics and international relations. In the era of globalisation, peaceful cooperation and sustainable development are becoming central to foreign policies across several regions. Hindu/Buddhist thought also states that ignorance gives birth to disbelief in the dignity and value of human existence and a disregard for the lives of others. And the greatest threat to peace is truly this fundamental ignorance.

Buddhism, with its focus on the interconnectedness of all beings, offers nonviolence, equality, and mutual respect for global peace and sustainable development. In this sense, Buddhism provides a profound complement to the contemporary approaches of diplomacy and statecraft, encouraging nations to work together for the common good and to transcend the narrow confines of self-interest. How being Buddhist has impacted the style of governance and conduct of foreign policy of Buddhist countries needs structured study. It helps to remind ourselves that, as we walk into a New World Order amidst the current geopolitical turmoil, we have a historical obligation to work towards eliminating hard power and ensuring the permanent substitution of soft power in its place.

Buddhist Inspiration for Contemporary Foreign Policy

The Eight-Fold Path of Buddhism has core values that can guide foreign policy by emphasising peace, respect, and ethical conduct through a fusion of wisdom and reality.

1. Right Understanding highlights the need for nations to truly understand each other’s core interests and concerns to prevent conflicts and promote stability.
2. Right Thought encourages seeing oneself in others and others in oneself – the ‘sarvottam darshan’ (the supreme philosophy) - fostering deep understanding, peaceful coexistence by respecting each nation’s autonomy. Can we have a generational pact – a GenPact – on this for the sake of our collective moral upliftment?
3. Right Speech emphasises sincere, honest and respectful dialogue to build trust between nations and facilitate cooperation.
4. Right Action advocates for diplomatic resolutions and moral behaviour, focusing on dialogue over violence – on dialogue and negotiations with words rather than with weapons.
5. Right Livelihood stresses ethical collaboration in pursuit of shared development goals with environmental consciousness.
6. Right Effort to promote and build harmony and accept diversity for conflict prevention and reconciliation; for engaging in the art of creating goodness – ‘Gutekraft’ as they say in German.
7. Right Mindfulness encourages awareness of the impacts of actions so that one may adjust his action in the first instance itself - to foster compassion in international relations.
8. Right Concentration advocates for disciplined diplomatic efforts that promote fairness in global interactions.

Together, these principles provide a framework for ethical and peaceful foreign policy focused on mutual respect, non-violence, and cooperation, and the seeds to change the destiny of mankind. Let us remind ourselves that a genuine, meaningful philosophy is that which enables us to bring the most precious treasure that is our life to shine brilliantly, as stated by the Japanese Buddhist Philosopher Daisaku Ikeda. As is the case with Buddhism, people should be the beginning and the end of all concerns for any foreign policy.

Concluding Remarks

In the 1990s, the United Nations launched a program aimed at fostering a global culture of peace and nonviolence, emphasising the role of all stakeholders. This initiative seeks to create sustainable peace by integrating diverse cultures and preventing conflict through nonviolent resolutions and positive cultural values. Buddhism plays a significant role in this context, promoting peaceful thoughts and methods to tackle global challenges. It emphasises a state of mind free from enmity, characterised by universal love, or Maitri. In today’s complex political landscape, Buddhism is a force advocating for peace without political agendas. The essence of Maitri is crucial for achieving global harmony.

In the spirit of this timeless truth, may we continue to draw inspiration from the shared cultural and spiritual heritage of India and Nepal, and work together to build a world rooted in peace, compassion, and mutual respect.

I am encouraged by the efforts of the South Asia Foundation in setting up the South Asia Centre for Peace Research and Sustainable Development at Lumbini in collaboration with Lumbini Buddhist University. ICWA looks forward to contribute to the Centre’s activities through research papers on mutually agreed themes to the Centre’s publications and through the participation of its research faculty for guest talks and interactions. ICWA considers it an honour to be associated with such a sacred place as Lumbini and it wishes the Centre all the best!

Today is also the Hindu festival of Maha Shivratri dedicated to Lord Shiva, the fiercest of the Hindu Trinity. I extend greetings to all here on this auspicious occasion

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