Acharya Prashant explains that Brahman will not stand before you in person, as Brahman is infinite. The ego's desire to have a direct perception of Brahman is a form of childishness, a stubbornness akin to a small child's. It is a flawed notion to think one can see Brahman and then go on to tell others about it, as if Brahman were a gorilla in a zoo that can be observed from behind bars. He clarifies that whoever sees Brahman is consumed by Brahman; no one survives the experience. Only Brahman can see Brahman, so if you were to see Brahman, you would become Brahman, and the individual 'you' would cease to exist. To illustrate this, he uses the analogy of tasting potassium cyanide. One might taste it, but they would not survive to describe the taste. However, he notes this is a poor simile because tasting cyanide does not make one become cyanide, whereas the one who sees Brahman becomes Brahman itself. The ego's greatest effort is to remain intact and claim, "I saw it," much like a wildlife photographer who wants to capture an image of Brahman to show off. The speaker advises to completely discard the notion that one can have a direct perception of the soul, Brahman, God, or Truth. Anything that stands before you is just like you, a creation of your own mind, and cannot be of a higher dimension. If it were higher, it would not appear before you. Addressing mythological stories where gods like Lord Shiva appear after penance, Acharya Prashant states these are meant for people with a less subtle intellect who cannot grasp abstract concepts. These stories are for children. He defines Maya as everything that is not eternal—birth, death, life, and the entire world. The purpose of describing Brahman as "unborn," "immovable," or "pure" is to negate Maya and demonstrate that Brahman is unlike anything in our worldly experience, thereby humbling the ego. The ego is stubborn, believing it knows everything and even choosing its own guru and scriptures. The Upanishads, he concludes, are meant to show the ego its proper place.