Such strict plans for spiritual progress can be found only in Hinduism and not in any other faith. For Hinduism is the nectar churned and prepared by the ancient rishis out of their own genuine experience. It is not put together from things available in books.

It is not proper for anyone to adopt whichever faith or code that please him most. For they believe that life is a matter of just three days, and so they need morality and self-control. Life is a long journey through time, and religion confers peace for the present and encouragement for the future. We must believe that we are at present undergoing the consequences of our own activities in the past.

It is a great source of peace that people can be content with their present conditions because they know they themselves were the cause and know that if one does good and meritorious deeds now, it is possible to build a happy future. This is great encouragement. It is only when life is run on these two lines that morality and self-control can have a place in life. The power to adhere to these two ideals consists in the encouragement and the enthusiasm given by religion.

We cannot determine the origin of religion or its end. So also it is difficult to declare the origin and the end of the individual or the Jeeva. According to Hinduism a Jeevi is timeless, the present life is but the latest of the series brought about by its own thoughts and acts. The Jeevi has not come now, as a result of either the anger or the grace of God. They are not the cause of this present existence. This is the declaration made by the Sanathana Dharma.

Religion cannot be, at any time, a mere personal affair. It may be possible to assert so, since each one's faith is rooted in himself and since each one expresses that faith in his own behaviour and actions. But how far is that statement valid? It is not valid to assert that there is no God or religion or Varna (caste), as many intelligent people do to their own satisfaction. We find a large number of people proclaiming the non-existence of God and declaring that the directives to guide and sublimate one's activities laid down in all religions are superstitions. These persons are not ignoramuses. They are not without education. When such individuals characterise spiritual beliefs and practices as superstition, what importance can we attach to their statements! If they entertain such convictions in hearts, society need not complain, for it suffers no harm. But, they do not stay quiet. For example, intoxicating drinks like toddy, brandy, etc., are indulged in by others. Can this be dealt with as if it is a personal affair? Do others feel happy over it? However emphatically the matter is declared 'personal', this evil habit does affect society subtly and openly in various ways. It demonstrates its nefarious effects, in spite of everything. When ordinary persons indulge in such harmful habits, the danger is not so considerable. But when elders who have won a name in society do so, the common man too follows the evil path.