Acharya Prashant explains that man's tendency to exploit other species stems from a narrow definition of the self. When the ego is confined to the physical body or specific identities like gender and religion, everything else becomes material for exploitation. Spirituality, conversely, is the process of dissolving these narrow ego boundaries and broadening one's compassion to include all living beings. In the modern context of biodiversity loss and species extinction, he argues that it is nearly impossible to be truly spiritual without being vegan, as both paths seek liberation from the petty self-concept and foster compassion for the larger world. Addressing the cultural significance of milk in India, Acharya Prashant clarifies that social practices are time-dependent and should not be confused with the eternal essence of religion. While historical and agrarian factors led to an affinity for milk, the core of religion remains the liberation from the ego. He points out that while folklore depicts Shri Krishna's fondness for butter, the Shrimad Bhagavad Gita—the essence of his teachings—does not recommend milk consumption. He emphasizes that one should follow the timeless wisdom of the scriptures rather than peripheral, time-bound traditions that change with the realities of the era. Acharya Prashant refutes the idea that veganism is nutritionally deficient or expensive, noting that many world-class athletes thrive on plant-based diets. He highlights the deep economic link between the dairy and meat industries, explaining that the demand for milk directly sustains the slaughterhouse system. When animals are no longer productive for dairy, they are sold for meat to extract the last bit of economic value. Therefore, he suggests that the most effective way to protect animals is to stop viewing them as economic resources and to cease the consumption of animal products, as the milk consumer is a primary driver of animal slaughter. Regarding education and spirituality, Acharya Prashant critiques the modern focus on physical yoga and superficial meditation, which he views as temporary pain relievers. He advocates for a rigorous system of self-inquiry that helps individuals understand the origins of their thoughts, desires, and conditioning. He suggests that true spiritual growth comes from questioning one's internal mechanisms rather than following rituals. By integrating this inquiry into the education system through textbooks and study, individuals can move beyond animalistic tendencies and achieve a deeper understanding of their own consciousness and its connection to all life.