The seeds of the philosophy of One World' were first sown in my mind, in its raw and rudimentary form, by my late lamented father, Shri A P Kuttappu, Pandit, Poet and Playwright of Fort Cochin, though I was too young then to understand its evolutions and involutions It was under the inspiring influence of the late Shri Narayana Guru, the latest and most profound prophet of universalism in Kerala, that I came to know the alpha of the Vedanta philosophy The result of that elementary acquaintance with Vedanta showed itself in the participation of a large number of members of the important religions and castes and communities in India, the Hindus including the Brahmin, the Kshatriya, the Vaisya, the Sudra, the Cheruma and the Chandala, the Muslims. the Christians, the Jews etc., at the lunch for my marriage, per formed at the Advaita Ashramam, at Alwaye, Kerala, in 1926. as a result of my uncle not permitting me to have it in the family house, owing to my insistence on feeding the guests invited for the marriage without regard to inter-religious or inter-caste restrictions
My interest in One World', however, had to remain within closed doors for some time, as the pulls and pressures of family obligations had gained precedence over my other interests in life But the spirit of 'One World was not dead in me it was only lying dormant. As soon as I was free from the 'lure of the law. I published my first book on International Law, namely, "Sub-stance of Public International Law, Western and Eastern." Besides treating International Law from the Western as well as the Eastern points of view, I also included in this book a separate chapter, Chapter XXVIII, on One World. which, among other things. dealt with the concept of 'One World, prospects of disarmament. World peace through world law and the irrelevance of the National State etc.
One World or World Government or World Union or Advaita, which grew up with me in this manner, has come tostay with me International law is a sine qua non for World Government. Modern Western International Law is not more than 400 years old, and it is as far away from the principles and purposes of Advaita as the starry region is from us, in its conception of inter-state relations, centralisation of power, rights of individuals, racial equality, social cohesion, economic imbalance etc. It was here, in the field of International Law, that I first glimpsed the scope for the principles of Advaita to apply and operate. Indian International Law, which is very nearly as old as 2500 years, has anticipated many of the important principles of modern Western International law, both in the field of war as well as peace Kautila's Arthasasthra is our authority for this authentic stance.
It is an incontrovertible proposition that there can be no human unity without peace. If peace has to be dynamic and durable, it has to be based on justice, which means, every man must be given his due. In other words, doing to others what you expect others to do to you. If what we want is the establishment of peace on earth, and justice is the only way to get it, then the only way to get peace is to abandon a policy of power and aggrandisement and peruse a policy of justice, (Dharma), both internally and externally. As long as the possibility of war re-mains, nations will not disarm. The accomplishment of such a revolutionary change as disarmament or the outlawing of war, presupposes a mighty moral and spiritual effort, a deliberate break with the past and pungent tradition of battle and brimstone, which ultimately will take us into the sphere of metaphysics.
Men are different from animals because the latter lack rational, moral and spiritual qualities which are the distinguishing characteristics of men. Humanity can be saved from the precarious perch on which it is poised, only by a world government. A world government based on world unity cannot be established by methods of war and conquest. Military methods in the atomic age will spell disaster and degradation.
The individual sees variety and believes it to be real. He regards objects as separate from one another and himself as separate from them all. Hence there arises in him desire for various objects and the consequent effort to attain them.
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