In plain words
must be taught to Bharatiya children, and those children must grow up in this belief alone. Unlike other peoples and nations, who believe that this universe was created some thousands of years ago and that on some day this world will perish forever, Bharatiyas do not believe so. Bharatiyas do not accept that the jīvātma and the universe were brought into being out of the void. Nature is devoid of beginning and end; but, being subject to fixed time and measure, the gross substance of this external world takes on its own former subtler form, remains in that state for a time, and is again projected forth — Nature thus begins to become visible in its endless manifoldness.
A given sect may reckon one portion of the Veda as more sacred than the rest. But as long as we say that we are all, before the Vedic system, brothers possessing equal right, and that whatever is beneficial, purifying and holy for us today has come to us from these wondrous, ancient, eternal texts alone, what can these slight differences do to us? Therefore, believing this, we must proclaim this principle so that it spreads to every horizon of the country. It is the Veda that declares that God who created this universe, who protects it, into whose transformation, governed by fixed time, this world is resolved, and who, after some time again, keeps becoming visible in this wondrous world-form.
On the question of what kind of being God is, we may hold differing views. One man may believe in a God endowed purely with human attributes; another may believe in a God who, though devoid of human attributes, possesses embodied form; yet another may believe in a purely formless God. For all these notions too, authority may be found in the Veda alone. Though such differing notions exist, we all share that same faith in God. That is to say, whoever does not believe that there exists a