The first of these is: "Bharathiyas do not insist that everyone has to be bound to one attitude; or that every one must abide by one interpretation or commentary only, to the exclusion of other possible explanations or points of view, or that the way of life with all its implications has to be the one approved by some one individual or group". The Bharathiya culture lays down that it is a heinous sin to exercise force upon any one, in matters of the spirit.

2. Next: "The Eternal Universal Dharma or Religion is taught by the Vedas. The sacred body of teachings, referred to as Vedic, is coeval with Creation, without ascertainable beginning or end. With it, all inquiry into the spirit and the ramifications of faith have to find fulfilment and close. One cannot escape this conclusion, if he studies and practises the Vedas. For all problems involving differences in spiritual attitudes and aspirations, we can get solutions that are convincing, from the Vedic texts themselves. The viewpoints differ about what portions of the Vedas are authoritative for each; persons affiliated to one sect might regard some portions of the Vedas as holier and more sacrosanct than others. Inspite of this, all are brothers and co-sharers of the teachings and the lessons imparted by the Vedas. All that is elevating and beneficial for us today, all that is holy and sacred to us, all that is pure and ennobling, have been made available to us from and through these wondrous texts of old. So long as we hold to this latter belief and proclaim it aloud, what can little differences of opinion over matters of minor importance do to cause rifts? For this reason, we have to announce these lessons and principles so that they spread beyond all horizons.

3. The Vedas are concerned with and they expound the Supreme Person, the Iswara who created this Universe, who fosters it, in whom It merges in accordance with the process of time, and in whom is again manifest as His Form this amazing Universe. We might have diverse beliefs about the nature and characteristics of this Iswara. One person might picture Him as having human nature and characteristics. Another might believe that He is the embodiment of non-human attributes, formless, Iswara. Every one of these can find in the Vedas declarations supporting his viewpoints. It is a fact that, though they hold diverse views, they all have faith in Iswara, the Godhead. That is to say, they believe that there is undoubtedly One transcendent eternal Power and that all this has originated from It, and that all this has to merge in It again. This belief is the hall-mark of a Bharathiya; he who has not acquired this belief is not entitled to the name, Bharathiya. He does not deserve to be called a Hindu.