Acharya Prashant addresses the misconception that the Upanishads are not the root of Dharma. He states that this is not a misconception but stubbornness, audacity, and a powerful ego. The ego wants to remain as it is, running its home, household, business, and society in the same old way, and therefore, it will not turn to the Upanishads, which are transformative. He asserts that the way a common Hindu practices their religion is, in fact, anti-Vedic. We are perhaps the only people who not only live against our central scripture but also speak openly against it. The Shruti (Vedas) itself repeatedly declares that the root of the Vedas is in Vedanta, and the entire Vedic journey culminates in Vedanta. However, the ego insists on following its own ways, believing itself to be greater than the Vedas. It seeks knowledge that conforms to its existing beliefs and rejects anything that challenges them. The speaker explains that the Vedas' journey is like that of any seeker, starting with inquiry and ending in liberation (Moksha). The beginning of the Vedas reflects the contemporary environment of that time, with worship of nature and its forces. But even then, the inquiry was sharp, and this very inquiry is what leads to the Upanishads. He uses the analogy of sugarcane and its juice. The ritualistic parts of the Vedas (Karmakand) are the peel, and the Upanishads are the juice. One must take the juice and discard the peel. This is not an insult to the peel, as the juice comes from it, but one must not cling to the peel. He criticizes the current state of religious practice, which is filled with stories, superstitions, and rituals performed without understanding, such as Karwa Chauth or various hexes. He argues that this is why India lags in creativity and innovation. He states that if Sanatana Dharma is not Vedanta, it is nothing but garbage, and we have held on to the garbage while discarding the diamond. Acharya Prashant calls for a revival of Dharma, a re-evaluation of religious beliefs, and an overhaul of religious conduct. He emphasizes that the foundation of Dharma is Vedanta, and a new, relevant edifice of Dharma must be built upon it. The current religious practices are like ruins that offer no real shelter and may even collapse upon us. He explains that the 'Ghar-Ghar Upanishad' campaign is his effort to bring the true form of Dharma to the people, as he loves Sanatana Dharma and does not want to be part of the generation that saw its complete destruction.