Acharya Prashant explains that the concepts of heaven and hell are neither imaginary nor symbolic, but are very real—more real than the life we lead. Citing the Niralamba Upanishad, he states, "Right company is heaven, wrong company is hell." He clarifies that these are not afterlives or other dimensions but are experienced here and now. If you are with people who lead you towards truth, joy, and simplicity, you are in heaven. Conversely, if you surround yourself with those who pull down your consciousness and muddle your mind, you are in hell in this very moment. Addressing the idea that Swami Vivekananda reinterpreted Vedic wisdom, Acharya Prashant asserts that while this may be factually right, it is wrong in terms of the truth. He distinguishes between the Vedas as literature and Vedanta as their underlying philosophy. The initial part of the Vedas is the "Karmakand" (the ritualistic portion), while the concluding part, the Upanishads, is the "Jnanakand" (the knowledge portion). These two are inseparable, and it is unwise to pit them against each other. He clarifies that Swami Vivekananda was not imposing a new philosophy but was bringing out the Vedantic essence of the Vedas, as opposed to the mere ritualism that had become prevalent. Acharya Prashant emphasizes that for a seeker, the truth is paramount, not the historical source or the personalities involved. Vedanta is independent of time and history and does not rely on a single prophet or sage. Many of the rishis who authored the verses are anonymous because their names were unimportant. He describes this as an "open-source thing," which is its greatness. The sages were not even particular about remaining anonymous; their names simply did not matter. Finally, he connects Vedanta to the concept of nationhood. A nation is people brought together by shared values, and the crucial question is the foundation of those values. He posits Vedanta as the right foundation for any nation, especially for India (Bharat), describing it as the unifying glue. This foundation is not sectarian or divisive but is based on sublime values that can unite everyone, regardless of their background. He concludes that everyone is inherently thirsty for what Vedanta offers, and it is the ultimate path that will redeem you, even if you call it by another name.