Part 1 of 2: The current relevancy of Panchsheel principles

The article is adapted from the opening address delivered by the Foreign Minister of India, K. Natwar Singh at the international seminar in New Delhi organized by the Indian Council of World Affairs on Nov. 18, 2004. The event was to commemorate the 50th anniversary of the declaration of Panchsheel, the five principles of peaceful co-existence. These principles are: 1. Mutual respect for each other's territorial integrity and sovereignty; 2. Mutual non-aggression; 3. Mutual non-interference in each other's internal affairs; 4. Equality and mutual benefit; and 5. Peaceful co-existence.

K. Natwar Singh, New Delhi

Panchsheel, or the Five Principles of Peaceful Co-existence, were first formally enunciated in the Agreement on Trade and Intercourse between the Tibet region of China and India signed on April 29, 1954. Two months later, during the visit to India of Premier Zhou Enlai, he and Prime Minister Jawaharlal Nehru issued a Joint Statement on June 28, 1954 that elaborated their vision of Panchsheel as the framework, not only for relations between the two countries, but also for their relations with all other countries, so that a solid foundation could be laid for peace and security in the world.

Even though Panchsheel as a framework for a normative code of conduct between nations originated half a century ago, Panchsheel as a philosophy is centuries old. Its origin can be found in the code of personal conduct enshrined in the philosophy of Buddhism. But the very essence of the Buddhist teachings was drawn from the ancient Indian way of life which emphasized the pursuit of virtue and called for positive cooperation in social intercourse at various levels. That has remained the abiding ethos of India down the centuries.

Thus, at one level, the enunciation of the Panchsheel principles mirrors the beliefs and values of ancient civilizations as those of India and China. At the core of Panchsheel is the emphasis on "peaceful coexistence" and cooperation for mutual benefit. At a more practical level, Panchsheel principles are a guide for management of harmonious interstate relations. Seen in this light, Panchsheel reflects eternal values.

In the fifties, we were engaged in nation building and in the consolidation of our statehood. State sovereignty was of paramount importance. Is it a surprise then, that the first principle is -- "mutual respect for each others territorial integrity and sovereignty?"

As Nehru said: "It is in no spirit of pride or arrogance that we pursue our own independent policy. We would not do otherwise unless we are false to everything India has stood for in the past and stands for today. We welcome association and friendship with all and the flow of thought and ideas of all kind, but we reserve the right to choose our own path. That is the essence of Panchsheel."

Given the experience of wars, of death and destruction "mutual nonaggression" is articulated as the second principle. The essence of the newly won freedom entailed the will and the ability to shape the country's future for these Asian states, liberated after decades and sometimes centuries of domination and alien rule. The promise of "mutual noninterference in each others internal affairs" is therefore an expression of a desire to carve out a future, free of external influence.

To quote Nehru again: "That each country should carve out its own destiny without interfering with others is an important conception, though there is nothing new about it. No great truths may be new. But it is true that an idea like non-interference requires emphasis because there has been in the past a tendency for great countries to interfere with others, to bring pressure to bear upon them, and to want these others to line up with them."

The other two principles of Panchsheel i.e. equal and mutual benefit and peaceful coexistence embody the values of our traditional legacies Hindu, Buddhist and Confucian. The ancient Sanskrit invocations to "vishwa shanti" or serve janaha sukhino bhavantu state these sentiments.

Looking at the world order in the 21st century, how does one view Panchsheel? We live in a world, different from the world of fifty years ago in many respects, and yet bedeviled still by interference, intolerance, aggression and conflict. Panchsheel can provide the ideological foundation for this developing paradigm of international interaction, allowing all nations to work towards peace and prosperity in cooperation, while maintaining their national identity, spirit and character.

There were fifty-one states when the UN charter was signed in San Francisco in 1945. Today the UN has 191 members. The erstwhile bi-polar rivalry has ended. But we have states with diverse political systems, and at different stages of economic development. Globalization has made it a world of inescapable inter-linkages and yet State sovereignty and territorial integrity continue to be fundamental principles.

The contours and content of sovereignty have changed and will keep changing. We have to accept this reality. We also have the debate concerning unipolarity vis-a-vis multipolarity. Seen in terms of military might alone, the world has a predominant power; however, even this mighty power has its limitations. As experience has shown a war can be waged unilaterally, but to build peace we need collective efforts.

Further, it is natural and inevitable-that there are diverse centers of political power, economic weight and cultural influence. In many ways, the world has changed, there are new threats and challenges and yet the yearning for peace and harmonious co-existence continues. The essence of Panchsheel therefore is of timeless relevance.

We can reflect on the evolution and interpretation of the Panchsheel principles for the world of today. When we look around and see the examples of the war in Iraq and the continuing conflict in West Asia, the value of non-aggression becomes evident.

Samuel Huntington spoke a few years ago of "the clash of civilizations". I am sure you will agree with my conviction that it is our duty to prove him a false prophet. We need mutual respect, understanding and sympathy for each others values, beliefs and systems. This would be the interpretation in the modern world of the principle of "mutual respect and noninterference".