India’s Independence and the Soul’s Journey to Eternal Freedom

The 15th of August is a red-letter day in the history of India. On this very day, we attained freedom from decades of oppressive rule and became independent and sovereign. It was the day when we realized that the sky truly belonged to us, as the smell of bondage was replaced by the fragrance of our own soil. Since then, 79 years have passed, and each year we celebrate this day with the utmost sincerity to remind ourselves of our freedom and the immense sacrifices made to achieve it.

But are we truly free? Do we have no bondages left to entangle us? How can we build a society where independence brings prosperity, equality, dignity, and opportunities for all? Is there something greater beyond what we attained 79 years ago? The answer lies in a simple proposition: existence consists of two distinct realms—the material realm and the spiritual realm.

Material independence is the freedom to live with dignity and without oppression or physical restraints.. On the other hand, spiritual emancipation guarantees eternal liberation from the shackles of Maya—the material energy of God. This frees the jīva, or individual soul, from the bondage and servitude of sensory pleasures. While material independence is essential for the development of individual and collective consciousness, it alone is not sufficient to attain complete freedom from all forms of anxiety. Since time immemorial, the individual soul has been bound by Maya and, under its influence, remains in an endless pursuit of happiness within this material world. By nature, the soul is divine and independent; yet it has fallen victim to a powerful colonial power—Maya—which has kept it under delusion for countless lifetimes.

In the material world, a country becomes a colony when its people forget their true identity and begin to live under the image imposed upon them by their imperial masters. Similarly, in the spiritual realm, Maya operates through two distinct forces: Āvaraṇātmikā, which covers and conceals our true identity, and Vikṣepātmikā, which projects the false notion that we are merely this physical body.

Consider an analogy: when even a great mathematician makes a minor arithmetical error early in a problem, every subsequent step inevitably leads to a flawed conclusion. In the very same way, we are all living under a fundamental misconception—that we are merely bodies made of flesh and bone. This miscalculation leads us to the false conclusion that our true happiness lies in pleasing the body, driving us to strive day and night in service of a fleeting purpose. Yet, because we are not this body, even after trying to satisfy our physical senses across countless births, we are unable to achieve even a trace of true satisfaction.

Thus, there remains an inner grief, lamentation, unfulfilled desire, and a persistent void waiting to be filled. Beginning in the late 19th century, with the onset of the Indian freedom movement, several attempts were made by Indians to oppose British rule. Birender, until the reality of their oppression dawned upon the citizens, they lacked the zeal to join the freedom struggle, remaining absorbed in their routine domestic responsibilities. It was only when enlightened freedom fighters appealed to their conscience—urging them to awaken from a deep slumber into awareness—that nationalism truly took root, ultimately culminating in our nation's independence.

In the exact same manner, most people today remain unaware of their spiritually impoverished state. Few acknowledge their condition, and many do not even consider the question of spirituality at all.

Thus, there are freedom fighters in the spiritual realm as well—they are known as the Guru. They advocate for us against the powerful clutches of Maya and strive tirelessly to grant us ultimate freedom. In this attempt, they often face harsh criticism, fabricated scandals, and the ire of an ignorant, conditioned populace. Yet, they persevere through all adversities for the sole purpose of uplifting others.

When a nation is colonized for generations, its people become accustomed to servitude; they forget what true freedom looks like, leading to a quiet acceptance of their own oppression. In the exact same way, we as individual souls fail to realize what liberation from the three modes of material nature truly feels like. Saints appear from time to time to free us, but we tend to question their authority simply because we lack personal experience of spiritual freedom.

Just as Indians eventually recognized and rallied behind the leaders of the independence movement, so too must the bound soul trust the testimony of the scriptures and saints to embark on the journey of spiritual rediscovery.

As the movement progresses, it gains intensity. And just as national freedom was eventually won by our patriots, individual souls too can achieve emancipation from the entanglements of material existence. Yet, a fundamental difference remains: while India's colonization lasted for a few centuries, our spiritual colonization has persisted since time immemorial.

Nevertheless, the moment has never been more opportune than now, for we have been blessed with the human form—the vessel through which liberation can be attained. This is the hour to recognize our eternal servitude to Maya and turn toward Hari and Guru, whose unconditional grace alone can elevate us from our plight. That day will mark our true celebration of independence.

But our task does not end there. Sri Chaitanya Mahaprabhu declared that every human being carries two noble responsibilities:

‘Bhārat bhūmi te haila manuṣya janma yāra.

Janma sārthaka kari kara para upakāra.’

-First, to attain God-realization in this very lifetime, which is the summum bonum of human existence; and second, to assist others in achieving the same, guiding them across the ocean of material existence.

Henceforth, whenever you see our national flag unfurling in full pride and glory, remember these two sacred duties and strive to fulfil the ultimate goal of eternal freedom in this very life.