Acharya Prashant addresses the casual use of profound spiritual terms like 'nishkam' (desireless action) and 'sakam' (action with desire) from the Bhagavad Gita. He notes it's a tragedy that people use these terms lightly, whereas they wouldn't dare do the same with scientific concepts from figures like Einstein or Schrödinger. He asserts that understanding a principle like 'sakam karma' is as profound and difficult as understanding Schrödinger's work. The key difference, he explains, lies in the nature of proof. In science, ignorance is proven through direct, tangible (sthool) evidence; if you can't solve a quantum mechanics equation, your lack of knowledge is undeniable. As tangible beings, we accept this tangible proof. In contrast, the proof of not understanding the Gita or Shri Krishna is subtle. The evidence manifests as a life of repeated stumbling, confusion, and unhappiness. While this proof exists, no one can compel you to admit that you have failed the test of life. Unlike a school exam with a clear marksheet, life lacks an official report card. This ambiguity allows for self-deception, where individuals can dishonestly convince themselves of their success. An honest person, aware of their real standing in life, possesses humility. A dishonest person, however, inflates their ego, and this facade often impresses other ignorant people. Acharya Prashant uses an analogy to illustrate this: a person with a large, impressive-looking cardboard tank versus someone with a small but real gun. Before a real conflict, the tank seems formidable. However, in an actual battle, it is useless. Similarly, individuals with inflated egos, propped up by false motivation, collapse when faced with life's genuine challenges. He explains that the Guru's role is to act as a master who provides this 'report card' and pierces the 'cardboard tank' of the ego, enabling one to attain something small but authentic. Finally, he clarifies that motivation itself is not inherently flawed; its source is what matters. He distinguishes between two types of motivation. The first, which is what the motivation market sells, is born from self-deception. It hides the truth and inflates the ego, providing a temporary 'kick' or 'spike' that quickly fades, creating a dependency cycle. The second and true form of motivation arises from realization—from seeing the truth. This is why he considers the Gita the ultimate book on motivation, as it inspires through genuine knowledge and realization, not by concealing the truth.