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“Om Prithvii Tvayaa Dhritaa Lokaa Devii Tvam Vishnunaa Dhritaa/ Tvam Cha Dhaaraya Maam Devii Pavitram Kuru Chaasanam//”, i.e., “O Devi (Earth)! The entire world is held by you, and you are held by Shrivishnu (the Supreme Soul); O Goddess (Earth)! Kindly accept me also and accord sanctity to this seat (world’s abode).”

The above-mentioned Shloka –verse included in the Shri Hari-Bhakti Vilasa (5: 22) by Sanatana Goswami (lifetime: 1488-1558 AD), the chief disciple of Chaitanya Mahaprabhu (lifetime: 1486-1534 AD), who devoted his entire life to

human unity, equality and harmony, has its roots in the core teachings of the Upanishads (especially the Taittiriya Upanishad of the Krishna Yajurveda), an integral part of the Vedic literature, and also the Vedic Mantras. It is, in fact, dedicated to the most important feature of Indian culture eventually devoted to the welfare of the world –Jagat Kalyan.

The Shiksha Valli (11: 1) portion of the Taittiriya Upanishad, which is, undoubtedly, a very important part of this Upanishad, contains the key Mantras like “Satyam Vada Dharman Chara Swaadhyaayaanmaa Pramadah..., i.e., Speak the truth, practice righteousness, do not be lazy in self-study…”

There is only one Truth; He is the Ultimate Truth –Paramasatya and Brahman. Embracing that Truth is adherence to the Dharma; in other words, this is the medium or path of following the Dharma. Earth (Vasudha) is the base-field of the Dharma. It is symbolic of super qualities like forgiveness. It holds all selflessly, continuously and always remains tolerant. Through her great natural qualities like forgiveness and tolerance, Mother Earth becomes an example of observing the Dharma and by its own conduct it calls upon human beings to follow the Dharma. It accords a concrete base to the Shloka appearing in the Sri Hari-Bhakti Vilasa composed by Sanatana Goswami in the medieval period by following the teachings of the Taittiriya Upanishad, which came into existence thousands of years ago. 

This is the basic idea of the Prithvi (Bhoomi) Sukta (First Sukta, Twelfth Kanda) of the Atharvaveda, and its conclusion is to develop tolerance expressed in forgiveness and compassion. It is, further complemented by a virtue like forbearance, symbolic of self-control, moderation, neutrality and impartiality as a primary human quality. By making it a major life-sacrament, the aim of this is to inspire human beings to indulge in mutual practices according to the basic spirit of tolerance. This reality goes even further. Along with the Vedic-Hindu scriptures, this is also expressed emphatically in other ancient texts of Indian origin, even in the unique work of Thiruvallavar (lifetime: estimated Sixth-Fifth Century BCE) on ethics, ‘The Thirukkural’, of which Ahimsa as a Dharma and the highest human value itself is a major subject. This is especially a message for human beings that a divine, holy and pure life can be lived in the household through behaviours in accordance with non-violent originated moral values, especially tolerance.

The early interpreters and spreaders of the basic Dharma-texts (especially the scriptures of the Sanatana Dharma) lived their lives in accordance with the mentions therein, especially tolerance while keeping Earth at the centre. Those interpreters and spreaders from North-South and East-West, thus all over India, made the qualities such as tranquillity, restraint, patience, forbearance, contentment, amiability etc. as their main sacraments – Samskaras of life, which complement and strengthen tolerance. Paving the way for mutual cooperation, coordination – harmony and acceptance, they were the benevolent ones, the accepters of the principle of universal justice and dedicated to the welfare of the world – Jagat. They laid the foundation of Indian culture by developing tolerance as the chief virtue of life and inspired and motivated people to behave in accordance with it.

Following footsteps of those founding fathers, determined and fearless Acharyas, Karmayogis and great men, who were committed to the widespread upliftment of the people, came out of the boundaries of their respective religious communities, sects and ideologies in every subsequent period and stepped forward in this very direction.

The word ‘Samskriti’ is derived from Samskara –sacrament. Sacraments are the foremost medium or basis for the development of virtues –qualities in man on the basis of his activities and practices-behaviours, individual and mutual, and also play a decisive role in making him civilized, positive and co-ordinating. Sacraments make one duty-bound and lead on the path of development. Sacrament itself develops tolerance as a quality in man along with its various aspects such as compassion, forgiveness, restraint, satisfaction, tolerance, amiability, etc. This also strengthens the patience and restraint in man, which are mentioned many times in the Vedas and other scriptures in this context eventually for greater human upliftment. Therefore, the great sages, Rishis-Maharishis and the knowers of the eternal truth (“Sanataa”, that is Sanatana, the Rigveda, 3: 3: 1 and “Shaashvata”, i.e., eternal, the Srimad Bhagavad Gita, 14: 27), born on the Indian soil laid a very strong foundation of Indian culture and developed it by establishing tolerance as a major human value. This state has remained intact for thousands of years. Indian culture, with its tolerance-oriented identity, is shining as a beacon of hope and confidence for the whole world. It will continue to be established as such for the welfare of the world on the strength of its most important characteristic of tolerance.

The tolerant aspect of Indian culture is dedicated to the eternal truth that “everyone in the world is emanated from the One and Same source and the welfare of one includes in the welfare of all.” Tolerance conveys the message of acceptance of others opinion or viewpoint, belief or faith. At the core of this message is the excellent Vedic Mantra like “Ekam Sadvipraa Bahudhaa Vadanti” (The Rigveda, 1: 164: 46). As the way to reach the Truth cannot be confined to any one idea or the text, or the message of incarnation or messenger; therefore, someone who does so, cannot be tolerant in reality.

Tolerance expects one to respect the working style of others until it is not unfair to anyone and does not become an obstacle in one’s path. At the same time, in a state of ideological differences or different working methods, it calls for co-operation on the basis of mutual co-ordination and harmony for the greater welfare of humanity.

The pages of world history themselves bear witness to the fact that the tolerance-oriented Indian culture has over the last thousands of years embraced many of those non-Indian beliefs, sects and religious communities, whose place of origin was not India. The world’s oldest surviving Indian culture accorded from time-to-time equal opportunities to spread the beliefs or faiths, traditions and methods of worship to those non-Indian people with respect on the Indian soil who were rejected and suppressed in their own places of birth.

In this context especially the history of incidents related to the inhuman harassment and torture of Jews and Parsis in their respective countries, continuous efforts to forcefully destroy their methods of worship, customs, beliefs and values, as a result of which, from the First to the Seventh-Eighth Century AD, their arrival in India for the first time in Malabar (present day Kerala state) and Sanjan Nagar (present day Gujarat state) respectively, and later also appears before us. The adoption of those people by the Indian land, honour, nurture and protection of their beliefs, faith and especially their worship methods by the tolerant and inclusive Indian culture, which accepts the truth of identity of others also, is not hidden from anyone across the world.

I will not go further into any detail in this regard. I would only say that besides Indian culture, no better example of tolerance can be found in any other culture described in the entire available human history. Indian culture, bound by the eternal values and following tolerance, the chief quality of Mother Earth for the Jagat-welfare, is an exemplary model for the entire world. On the one hand, it is the spirit, which unites the whole of India with its diversity, and on the other the observance of the truth of “Vasudhaiva Kutumbakam”, which makes India stand out as a world leader –a Vishwaguru. For, American historian and philosopher Will Durant (lifetime: 1885-1981 AD) has rightly said, “India will teach us the tole-rance and gentleness of mature mind, understanding spirit and a unifying, pacifying love for all human beings.”