In a rapid-fire round of questions, Acharya Prashant makes a series of choices and provides brief explanations for them. When asked to choose between man and woman, he selects "woman," explaining that it represents "possibility." He elaborates that classically, both man and woman are expressions of *Prakriti* (material nature), and thus, both fall under the umbrella term "woman," which signifies the human state. In this sense, all human beings are "women"—some biologically, others mentally. The word "woman" metaphorically describes the entirety of humankind, which is constantly seeking redemption. This seeking is akin to a woman searching for her beloved, representing the mind's quest for peace. All of us, he states, are this unfulfilled consciousness, this woman seeking the ultimate beloved. Choosing "desire" over "renunciation," Acharya Prashant explains that the fundamental thing is love, which is the highest form of desire. It is only when one desires the highest that one gains the courage to let go of lesser things, which is what renunciation is. Therefore, renunciation cannot come first; it is a consequence of love. He references Shri Krishna's teachings in the Bhagavad Gita on Karma Yoga (the yoga of action) and Karma Sannyasa (the yoga of renunciation), noting that while they are ideally the same, Karma Yoga is practically preferred. This is analogous to love taking precedence over renunciation, as love is the mother of renunciation. A person in love naturally drops a lot of nonsense and becomes a renunciate without even realizing it. Conversely, renunciation without love is unsustainable and becomes a form of hypocrisy. When asked to choose between Osho and J. Krishnamurti, he picks J. Krishnamurti for his "purity." He explains that the higher one ascends spiritually, the purer one needs to be. While methods and tactics, which Osho provides, are useful for beginners, they can become a burden at higher spiritual altitudes. J. Krishnamurti, he says, offers an unparalleled purity with no methods or distractions, focusing solely on the Truth. He clarifies that while he has great respect for Osho, whose teachings are valuable for those starting their journey, one must eventually seek the purity of J. Krishnamurti to ascend further. On the choice between Shri Krishna and Shiva, he states they are the same, but because he is currently immersed in the Bhagavad Gita, he chooses Krishna, calling it a fleeting mood. He explains that both are names for the highest consciousness, and on different days, he might feel inclined to say Shiva or even Ram. Between Lakshmi (goddess of wealth) and Saraswati (goddess of wisdom), he chooses Saraswati, stating that wisdom is always preferable to wealth. However, he adds that in scriptures like the Durga Saptashati, both are names for the Mother Goddess, making them inseparable. When choosing between Eastern and Western philosophy, he selects "Eastern" because of its focus on the "I" or the self. He notes that Western philosophy, while offering laborious exploration, lacks the concept of *Mukti* (liberation) from all identities, which is the central purpose of life in Eastern thought, particularly Vedanta. On the choice between India and the world, he calls it a hypothetical question, as one cannot exist without the other. He clarifies that his idea of India is not a political or geographical entity but the cradle of self-knowledge, the place that first enabled humanity to look both to the sky and within. Finally, between life and death, he chooses "death," explaining that the life we know, which is lived in the constant shadow of fear, must be put to death. Only by transcending this limited definition of life can one truly come alive and experience the joy of immortality, which the Upanishads define as the state where the fear of death is gone.