My Beloved Self and Nation, Bharat (Aryavarta)

I am a conscious being residing in this human body—referred to in spiritual terms as the jivatma (soul). I am eternal, unborn, indestructible, trapped in the cycle of birth and death, and constantly striving for liberation. Though I am finite, limited in knowledge, and devoid of innate bliss, I deeply yearn for happiness and true joy. My birth took place through my parents, and both they and this world were created before me. According to sacred texts and thoughtful reflection, this universe was created by an eternal, omnipresent, omnipotent, omniscient, and conscious divine entity—known variously as Ishwar, Paramatma, Bhagwan, God, or the Supreme Creator.

This Supreme Entity is one and only one, as observed in the harmony and design of the universe. From the beginning of creation until now—a span of over 1.96 billion years—many great men have graced the earth. These were men of truth, protectors of justice, dedicated, ascetic, and deeply devoted to God, the Vedas, their parents, and teachers. They include sages and leaders like Manu, Rama, Krishna, Gautam, Kapil, Kanad, Patanjali, Ved Vyas, Chanakya, Dayanand Saraswati, Sardar Patel, Subhash Chandra Bose, Ram Prasad Bismil, Chandrashekhar Azad, Banda Bairagi, and Bhagat Singh. True reverence for them lies in following their virtues. Worship, prayer, and meditation, however, are rightfully reserved for the One Supreme God alone.

Through the study of Vedic literature, I realized that we are born to endure the fruits of past deeds and to pursue liberation (moksha). Our previous good and bad actions constitute our prarabdha (destined karma), which we must face in this life or the next. Yet, God has granted us the opportunity to gain true knowledge and, through meditation and spiritual discipline, achieve divine realization and liberation. Moksha lasts for one parantkaal (approx. 31 trillion years), during which the soul is entirely free from suffering. This is achievable only through deep study of scriptures and a life aligned with yogic practices.

Historically, from the beginning of creation through the Mahabharata era and up to the early Buddhist period, Vedic Dharma and culture prevailed across the world. Post-Mahabharata, ignorance led to the rise of other doctrines like Buddhism, Jainism, Puranic traditions, and foreign religions. If all these traditions were to engage in unbiased dialogue, the principles of Vedic Dharma would logically and spiritually emerge as universally acceptable. Only then can individuals across all faiths experience divine bliss and ultimate liberation.

I was born in Bharat (India) nearly 72 years ago and have lived here since. In my childhood, I uncritically accepted the religious customs taught by my parents. But during my school years, I encountered a neighbor who was a follower of Arya Samaj. At the age of 18, I began accompanying him on evening walks and occasionally attended spiritual discourses, both Puranic and Arya Samaji. Initially, due to my upbringing, I resisted Arya Samaji criticism of idol worship and rituals. But over time, through exposure to Vedic teachings, yajnas, bhajans, and thoughtful literature, my beliefs gradually transformed.

Without external coercion, my soul naturally embraced the truth of Vedic knowledge. I now firmly believe that practices such as idol worship and blind rituals are largely baseless and counterproductive. I have found profound spiritual contentment through the study of Satyarth Prakash, the Vedas, Upanishads, and works of Vedic scholars. I now feel confident in my understanding of the soul, the universe, and God.

However, this liberating knowledge is not widely known or available. Had systems existed for its widespread dissemination, many like me could have embraced it earlier in life. Regrettably, organized efforts by non-Vedic traditions aim to convert backward, tribal, Dalit, and uneducated communities—often under deceptive guises and with political motivations—to weaken and eventually replace Vedic Dharma. Many from our own society, blinded by political self-interest, unknowingly aid this cultural subversion.

Therefore, it becomes our sacred duty to preserve and promote the divine knowledge of the Vedas. We must ensure this heritage does not vanish from the world. It begins with awakening our own people and inspiring them to rediscover the glory of Sanatan Vedic Dharma. We should also invite members of other faiths to engage in respectful dialogues about the nature of God and the soul. If they find deficiencies in our ideas, they should share them so we may refine our understanding.

To achieve this, we must model our lives on the examples of Swami Dayanand, Swami Shraddhanand, Pandit Lekh Ram, Pandit Gurudutt Vidyarthi, Swami Darshanand, and others. Whether in household life or later in retirement, we must dedicate ourselves to this mission. Even during our working years, we must do what we can, so that we are well-prepared to serve this cause in later life.

If we fail in this duty, history may repeat itself—as it did with the spread of Buddhism—and our people may be lost to foreign ideologies. These ideologies, often hostile to Vedic values, may eventually erode the spiritual foundation of Bharat. We must not let that happen again.