THE ONLY SOLUTION TO THE BLEEDING WORLD – “ADVAITA”
Yatra hi dvaitam iva bhavati, tad itara itaram paśyati, tad itara itaram jighrati, tad itara itaram śṛṇoti, tad itara itaram abhivadati, tad itara itaram manute, tad itara itaram spṛśati. Yatra tvasya sarvam ātmāivābhūt, tat kena kaṃ paśyet? tat kena kaṃ jighret? tat kena kaṃ śṛṇuyāt? tat kena kaṃ abhivadet? tat kena kaṃ manvīta? tat kena kaṃ spṛśet?

M E A N I N G
Wherever duality appears to exist, there one sees another, smells another, hears another, speaks to another, thinks of another, and touches another. But where everything has become the Self alone, whom and by what could one see, smell, hear, speak to, think of, or touch? 

Word-to-Word Meaning
yatra – where, hi – indeed, dvaitam iva – duality, as it were (apparent duality), bhavati – exists, tad – there
itaraḥ itaram – one sees the other, paśyati – sees, jighrati – smells, śṛṇoti – hears, abhivadati – speaks to, manute – thinks of, spṛśati – touches, yatra tu – but where, asya sarvam ātmā eva abhūt – everything has become the Self alone
tat kena kaṃ – then by what, whom paśyet / jighret / śṛṇuyāt / abhivadet / manvīta / spṛśet – would one see, smell, hear, speak to, think of, touch, kena kaṃ vijānīyāt – by what, whom would one know, vijñātāram – the knower, are – O dear one, kena vijānīyāt – by what could one know?

From Inner Realisation to Global Peace
This mantra from the Bṛhadāraṇyaka Upaniṣad stands as one of the clearest and most uncompromising declarations of non-duality (Advaita) in the entire Upaniṣadic corpus. It reveals not only the nature of ultimate Reality, but also the root cause of fear, conflict, and violence—both individual and collective.

The phrase “dvaitam iva” (duality, as it were) is decisive. The Upaniṣad does not affirm real duality; it acknowledges only apparent duality, born of avidyā (ignorance). Wherever this appearance of duality persists, all human transactions follow: seeing another, hearing another, touching another, thinking of another, reacting to another. Every such act presupposes a subject–object division, and therefore belongs entirely to the realm of ignorance.

From this illusion of “the other” arises ego, fear (bhayam), and ultimately violence—the fear of loss, domination, collapse, or destruction, whether at the level of the individual, the society, or the nation. One fears only what is perceived as separate. Thus, conflict is not accidental; it is the direct psychological and metaphysical consequence of duality.

When ignorance dissolves, the Upaniṣad makes a radical assertion: the seeker does not “experience” Brahman as an object. Rather, the very structure of experience collapses. There is no longer a seer and the seen, a knower and the known. There is only Being-Consciousness itself. The Self is the eternal witness, the illuminer of all knowledge. To attempt to know it as an object is a logical impossibility, just as the eye cannot see itself or fire cannot burn itself.

Therefore, liberation is not an experience, not an event, not a vision. It is the end of false division. It is the recognition that there was never anything other than the Self.

And from this recognition flows an unavoidable consequence:
Where duality ends, fear ends.
Where duality ends, violence ends.
Where duality ends, the hunt of one human being by another ends.

This is why the Upaniṣad quietly but firmly declares that true Self-knowledge is both individual peace and the only possible foundation of global peace. No treaty, ideology, or external regulation can succeed where the illusion of “the other” remains intact. There is no terrorism where there is no “enemy”. There is no exploitation where there is no “other”.

This is not theoretical spirituality. This is the deepest solution to human conflict ever articulated.

This is the vision of Advaita.
And this is the philosophical foundation upon which the International School for Bhagavad Gita is being built—not merely to teach texts, but to dissolve ignorance, awaken Oneness, and prepare a new generation of fearless, compassionate, and united human beings, capable of shaping the next era of human civilization.