Acharya Prashant begins by stating that a person is defined by their hopes, and one whose hopes have died is not truly human. He criticizes the foolish notion, often delivered in a grave tone, that one should be without hope, suggesting that the more foolish the idea, the more serious the tone in which it is presented. He uses the metaphor of a cosmic lullaby that puts people back to sleep whenever they start to awaken. This, he says, is similar to the actions of dictators, citing the example of Khilji, who attacked an entire kingdom for his personal liking of Padmavati. The world, he explains, breaks those who have expectations from it. He compares a person with hopes to a beggar; while a regular beggar might receive some alms along with insults, a beggar of hope receives only insults. He recalls a poster that said, "Give and give from empty pockets," and when questioned about its illogicality, he retorts that one should put their logic in that same empty pocket. Responding to a question about the feeling of injustice that accompanies hurt, Acharya Prashant explains that the story begins much earlier. He defines justice (Nyaya) as placing something in its proper place. The very birth of the ego, he states, is an injustice because the ego's rightful place is to be quiet, complete, and dissolved in the Self (Atman). Instead, the ego exists in a state of turmoil from its inception, making birth itself the first injustice. Therefore, the only true justice is for the born entity to reach its completeness by dissolving the ego. He dismisses the justice of courts as a superficial game with practical but not ultimate spiritual value. The fundamental injustice is taking birth in a body. When you identify with the body, you feel hurt. The injustice is not what others do, but that you validate the ego's hurt by allowing it to persist. The only real justice is to remove the ego. Getting hurt only strengthens the ego, which is the greatest injustice against oneself. He cites examples of great spiritual figures like Mansur Al-Hallaj, Jesus, and Socrates, who endured immense torture without personal reaction because the world wants to see a reaction to prove it can hurt them. The world becomes violent when it fails to get a reaction, as it is a proof of its defeat. Acharya Prashant distinguishes between reaction and response. A reaction is mechanical and small, while a response, like that of Mahatma Gandhi after being thrown off the train, comes from a deep understanding of the systemic issue rather than personal injury. Gandhi's action was not a personal vendetta but a large-scale movement for justice. The one who is free from reaction becomes available for great, selfless action (Nishkam Karma). He also differentiates between pain (dard), which is physical, and suffering (dukh), which is mental. A wound can be on the body, but one does not have to be hurt in the mind. The only true justice is to be like yourself, not like others, quoting the Ashtavakra Gita: "You are beyond nature."