Acharya Prashant addresses a question about the necessity of reading scriptures. The questioner points out that her Guru says all knowledge is within and there's no need to read any books, and asks how the author of the first scripture gained knowledge, as they surely hadn't read anything. Acharya Prashant explains that this line of reasoning is flawed and stems from ego. He reframes the questioner's argument as her wanting to be like the first sage who composed the Upanishads, who did not need to read or listen to anyone. He then highlights the central contradiction in this stance: if the first sage truly believed that no one needs to read, he would not have composed a scripture for others in the first place. The very existence of hundreds of Upanishads indicates that their authors, while having realized the truth themselves, wrote them out of compassion for others who would need guidance. He elaborates that while there must have been a first sage who had no external Guru, this sage left his knowledge in written form for his disciples and for posterity. The duty of a disciple is to learn from the Guru, which includes studying the scriptures they provide. To claim equality with the first sage without possessing their stature is a sign of laziness and ego. This is the attitude of an unworthy disciple who, instead of learning, wants to equate themselves with the Guru. The speaker asserts that the one who composed the first scripture did so precisely because he knew that not everyone is like him and that others would need help. Acharya Prashant provides examples of great spiritual figures like Shri Ramakrishna Paramahansa and Buddha. Although Shri Ramakrishna was not formally educated, he sought knowledge from dozens of gurus and learned by listening. Similarly, Buddha spent years wandering and learning from various teachers. He refutes the idea of absolute equality on a mental or practical level, using the analogy of COVID-19 immunity: some people have natural immunity and do not need a vaccine, but that does not mean someone without that immunity should also refuse it. One must accept their own reality and the need for external aids like scriptures. Finally, he criticizes modern gurus who discourage their followers from reading scriptures. He suggests their motive is often to hide their own ignorance or to prevent followers from discovering that their teachings are plagiarized or misrepresented. If people were to read the original scriptures like the Gita, they would see these false gurus for what they are. He concludes that using a great figure like Shri Krishna as an excuse to not read his teachings is the highest form of disrespect, born from an ego that wants to be equal to the enlightened one without undertaking the necessary spiritual practice.