Vasudhaiva kutumbakam

What exactly does vasudhaiva kutumbakam mean? I have heard many interpretations of this phrase, including 'well meaning' ones which relate it to Vasudeva! Thank you Dr.

Sampadananda Misra, for throwing fresh light on this oft quoted and little meditated upon phrase. This exposition certainly made me look at the expression with fresh eyes. Follow Misra ji on Twitter (@Sampadananda)




Very often we hear people speaking of vasudhaiva kutumbakam, ‘the entire world is but one family’. This popular phrase in Sanskrit is, in fact, the last part of a full verse, meaning ‘He is mine and the other is not, this is how a narrow-minded person thinks. For the high-minded one this world is but one family’. Here is the full verse that appears in the Panchatantra (Part V, story 3: 37) of Vishnu Sharma: 

अयं निजः परो वेति गणना लघुचेतसाम् | उदारचरितानां तु वसुधैव कुटुम्बकम् || 

Ayam nijah paro veti gananaa laghucetasaam . udaaracaritaanaam tu vasudhaiva kutumbakam. 

The verse appears in various other texts also: Hitopadesha, 1.71; Sharngadhara Paddhati, 273; Vallabhadeva’s Subhashitavali, 498; Padyatarangini of Varshanatha, 1.4; Mahopanishad, 6.71[here the first line is अयं बन्धुरयं नेति and the rest is same as above. Yogavasishtha has the same verse in a different manner: अयं बन्धुरयं परः ममायम् अयमन्यतः | इति ब्रह्मन् न जानामि  तेन जीवाम्यनामयः ||

In this verse, vasudhaiva kutumbakam has a deeper sense if we look at the two most important words – laghuchetas – the narrow-minded and udaarachetas – the high-minded. A narrow-minded person is self-centred.  This is how he always thinks: ‘What I do is right and what others do is wrong. My way of thinking and feeling is true and the way others do is false. I am sincere and others are not as sincere as I am. My understanding is better and others really do not understand anything. What I say is true and what the rest of the world says is personal subjective opinion or prejudice. I am loving and kind, others are rude, do not know how to love and be kind’. One may not be saying this aloud, but as long as one keeps thinking and feeling this way, one is not a mature person.  Among human beings this narrow-mindedness is a widespread disease, and is a big obstacle in establishing progressive harmony.  

On the other hand, one who has grown in consciousness is wide, generous and understanding in mind and heart, and he is called udaaracarita or high-minded. Nothing irritates him in life.  He is not only not disturbed or affected by others’ opinion or way of thinking and doing, but actually respects all, and has a wider worldview. A man with this nature always tries to bring harmony.  

In a deeper sense, vasudhaiva kutumbakam refers to the widening of oneself into the vastness of consciousness that permeates everything. When one grows more and more into this vastness of consciousness, one starts becoming free from the sense of mine and my-centredness. In this state one starts living with the sense that everything belongs to God.   And it is here that both you and I refer to a common centre of Light and Love and unite there, rather than walk halfway towards each other at the same plane.  

Furthermore, vasudhaiva kutumbakam refers to an evolution towards a New Age or Civilization in which people will not have the separative ego-sense of ‘I’ and ‘mine’ and each one will live in harmony with his own highest Universal Self and feel concretely the entire creation and all others as a part of him; A Civilization governed by the feeling of Universal Love and Compassion founded on the Unity of Consciousness.  

Sampadananda Mishra  

Shreyas & Preyas

Please welcome Dr. Sampadananda Misra, who brings us Sanskrit with Soul... I was lucky enough to spend a day with him at a conference and was completely floored by his spirituality and the innate connection he has with Sanskrit. His approach to chandas started me on a journey which I'd never dared before. Today he talks about Shreyas and Preyas. Read, enjoy and interact with Misra ji on Twitter @Sampadananda

Shreyas & Preyas 

The word shreyas is derived from the root-sound shri (श्रि) which means to cause to lean or rest on, lay on or in, fix on, fasten to, direct or turn towards, spread or diffuse light or radiance or beauty over. The most common word from this root is aashraya (आश्रय) meaning support, refuge, shelter, dependence etc. The third person singular form of the root shri in present tense is shrayati or shrayate (श्रयति, श्रयते). The word shrii (श्री) is another most familiar word from this root which means light, lustre, radiance, splendour, glory, beauty, grace, loveliness, prosperity, welfare, good fortune, success, auspiciousness, wealth, treasure, riches, high rank, power, might, majesty, royal dignity etc. Goddess Lakshmi is known as shrii because she is the refuge and support of all existence; she is the goddess of beauty and harmony. It is the greater harmony that supports all movements in the creation, without that there will be no creation.  

The word shriimaan श्रीमान् (feminine shriimatii श्रीमती) is one who is in possession of shrii, the one who shines with the knowledge of soul, lives in the light of the spirit.  To achieve the knowledge that leads to the realization of the cosmic consciousness in each and everything is the object of shriividyaa (श्रीविद्या). The word shreshtha (श्रेष्ठ​) which means the most excellent is also from the same root. The word shreyas ,(श्रेयस्) derived from the root shri, therefore, means that which diffuses light, brings happiness and bliss, and is good. It has the following meanings: auspicious, fortunate, conducive to welfare or prosperity, bliss, fortune, happiness, most splendid or beautiful, most excellent or distinguished, best, propitious, well disposed to, superior, preferable, better, better than etc.  The word shreyaskara (श्रेयस्कर​) means that which promotes happiness and is favourable.

The word nihshreyas (निःश्रेयस) is another important word in this group. It is formed by combining the prefix nis with the word shreyas. The prefix nis conveys the sense of certainty, fullness, completeness and integrality. So, nihshreyas refers to that which is certainly and completely good. The word nihsreyas is related to the soul’s salvation. When we fall back entirely on the inner support or resources, then the real quest begins to bear fruit. This leads to the realization that our real existence is in the soul. This is nihshreyas, the perfect goodness or true happiness.

The word preyas (प्रेयस्) is derived from the root prii (प्री) which means: to please, gladden, delight, gratify, cheer, comfort, soothe, propitiate; to like, love, be kind to, to refresh. The third person singular form of this root in present tense is either priiNaati or priiyate (प्रीणाति, प्रीयते). The words like priiti, prema and priya are derived from this root. The word priiti means pleasure, joy gladness, satisfaction, amity, love etc.; prema means love and affection; priya refers to fondness, one who is dear to, favourite, liked.  So the word preyas means that which is pleasant.

According to a verse in Kathopanishad (1.2.2) from between shreyas (that which is good to the soul) and preyas (that which is pleasing to the senses) the wise one always chooses the shreyas.

In a true sense preyas is that pleasure which is born from the contact of the senses with the objects and ‘is nectar to the lips at the first touch, but there is a secret poison in the bottom of the cup and after it the bitterness of disappointment, satiety, fatigue, revolt, disgust, sin, suffering, loss, transience.’  And that which is born of the satisfaction of the higher mind and spirit is shreyas. This refers to the best and most inward with us. At first this may, though not necessarily, be like a poison but in the end it straight leads to the nectar of immortality. So, preyas is something pleasing to the senses and leads to failure and disappointment. And shreyas is something good to the growth of the soul which ultimately leads to nihshreyas, the perfect happiness.

tattvamasi shvetaketo

“That thou art, O Shvetaketu”