Human history often reveals a recurring pattern: when exclusivist convictions harden into fundamentalism, they can gradually lead to fanaticism and, in extreme cases, to violence and terrorism. This tendency is not confined to any single sphere of life. It can appear in personal relationships, family structures, communities, societies, nations, religious traditions, and even ideological systems such as capitalism, socialism, communism, and many other “isms.”
The appropriate antidote to such tendencies is pluralism. Pluralism does not deny one’s personal convictions. Rather, it provides space for individuals to hold their own exclusive beliefs as matters of personal choice and conviction—so long as those convictions do not evolve into rigid fundamentalism that produces a chain reaction of intolerance and violence, whether in the form of domestic aggression or international conflict.
Pluralism is often misunderstood. Some assume that it requires compromising one’s convictions, especially in matters of faith. In reality, the anxiety usually arises not from faith itself but from doctrinal rigidity. Faith is lived and experienced, whereas doctrines are interpreted in many ways—sometimes through strained or overly rigid readings of sacred texts.
Thus, pluralism is neither syncretism nor dilution of belief. Rather, it is a synthesis—a framework that allows diverse convictions to coexist under a guiding principle: “Live and let live.”
As Dr. Shashi Tharoor, drawing on the insights of Swami Vivekananda, often points out, exclusivism tends to promote tolerance, whereas pluralism moves further toward acceptance. The difference is subtle but significant. Tolerance suggests enduring something we disagree with, while acceptance recognizes the legitimacy of another’s right to hold and express their views.
This spirit is often captured in the well-known maxim:
“I may not agree with what you say, but I will defend your right to say it.”
Throughout history, many religious and ideological traditions across different cultures have, at certain moments, developed forms of doctrinal exclusivism. Yet human civilizations have also produced powerful visions of pluralism.
The Indic civilizational outlook, shaped by various dharmic traditions, offers one such example. While religion certainly plays a role within it, the civilization itself is not defined exclusively by religious doctrine. Instead, it has long nurtured philosophical openness and plural perspectives.
A remarkable expression of this outlook appears in Tamil Sangam literature. A famous line from an ancient eight-line poem reads:
யாதும் ஊரே யாவரும் கேளிர்
“Every place is our home; everyone is our kin.”
This famous Sangam verse has often been quoted in international forums, including speeches at the United Nations, as an expression of humanity’s shared belonging. (A brief note on the historical interpretation of this verse is provided in the Appendix.)
In more recent times, when the late Bharat Ratna Srimathi M. S. Subbulakshmi was invited to perform at the United Nations, the revered Jagadguru Kanchi Sankaracharya, Sri Sri Chandrasekarendra Saraswati Swamiji, composed a Sanskrit benediction that beautifully captures the ethical and spiritual vision of such pluralism.
Universal Brotherhood
Maitrim Bhajata
Maitrim bhajata akhila hṛjjetrīm
Ātmavad eva parān api paśyata
Yuddham tyajata spardhām tyajata
Tyajata pareṣv akrama ākramanam
Jananī pṛthivī kāmadughāste
Janako devaḥ sakala-dayāluḥ
Dāmyata datta dayadhvaṁ janatā
Śreyo bhūyāt sakala-janānām
मैत्रीं भजत अखिलहृज्जेत्रीम्।
आत्मवत् एव परानपि पश्यत।
युद्धं त्यजत, स्पर्धां त्यजत।
त्यजत परेष्वक्रमम् आक्रमणम्।
जननी पृथिवी कामदुघा अस्ते।
जनको देवः सकलदयालुः।
दाम्यत, दत्त, दयध्वं जनता।
श्रेयः भूयात् सकलजनानाम्।
Meaning
Cultivate friendship that conquers all hearts.
See others as you see yourself.
Renounce war; abandon rivalry.
Give up aggression and unjust domination.
The Earth, our mother, stands ready to nourish us.
The Divine, our father, is compassionate to all.
O people of the world—practice self-restraint, give generously, and be compassionate.
May the welfare of all humanity prevail.
The message of this bhajan remains deeply relevant even today, when competition, aggression, and conquest often appear to dominate the ethos of global politics and economics.
Let us therefore reflect on this wisdom together with another ancient universal prayer from the Upanishadic tradition.
Universal Prayer
ॐ
सर्वेषां स्वस्तिर्भवतु ।
सर्वेषां शान्तिर्भवतु ।
सर्वेषां पूर्णं भवतु ।
सर्वेषां मङ्गलं भवतु ।
सर्वे भवन्तु सुखिनः ।
सर्वे सन्तु निरामयाः ।
सर्वे भद्राणि पश्यन्तु ।
मा कश्चिद् दुःखभाग्भवेत् ॥
May all be blessed.
May all have peace.
May all experience fullness.
May all experience auspiciousness.
May all be happy.
May all be free from illness.
May all see what is good.
May none suffer or live in sorrow.
Ashram
15 March 2026
Appendix
The famous Sangam verse “யாதும் ஊரே யாவரும் கேளிர்” is widely interpreted today as a poetic declaration of universal brotherhood. However, some scholars suggest that the original context of the poem may also be connected with reflections on the doctrine of karma.
In the poem’s narrative setting, a young man explains that both the pleasant and unpleasant events of life ultimately arise from one’s own actions rather than being imposed by others or even by divine intervention. He questions how two families could claim inherent connection and illustrates his point through a striking image: rainwater falling upon red soil becomes red as it mixes with the earth.
From this perspective, the poem emphasizes the workings of karma and the shared human condition. Nevertheless, the verse has acquired a broader symbolic meaning in contemporary times as an expression of universal fellowship.
Readers interested in this interpretive discussion may explore further scholarly studies of Sangam literature. Different interpretations continue to coexist within Tamil intellectual discourse.
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