Acharya Prashant begins by refuting the idea that one can reach God through work, calling such notions useless. He then addresses the question of what religion is by first explaining what it is not. Religion is not for the hands, the forehead (applying a tilak), the neck (wearing a mala), the lips (chanting mantras), the feet (going on pilgrimages), or for the hair (shaving the head). Religion is for the 'I'. To understand religion, one must first recognize who this 'I' is. When asked if religion is confined to scriptures, Acharya Prashant uses the analogy of medical textbooks. These books describe diseases so that one can seek treatment; that is their utility. Similarly, religious scriptures tell you about yourself—what you think you are, which is an illusion, versus what you truly are, which is the reality. Knowing this difference between illusion and reality is what leads to liberation. He clarifies that societal norms, such as the division of labor, do not fall under the purview of religion; these are social matters. True religion is entirely personal. Acharya Prashant states that the core of Sanatana Dharma lies in the Shruti texts, like the Vedas and Upanishads, which he considers the only true religious scriptures. Other texts that dictate social conduct, the rights of kings, or punishments for crimes are merely social or administrative documents, not religious ones. He distinguishes between pleasure (sukh) and bliss (anand), explaining that pleasure is a natural and social phenomenon driven by nature's programming. Bliss, on the other hand, involves consciousness and understanding, signifying that one has transcended the duality of pleasure and pain. Pleasure is a perpetual thirst and fear, while bliss is the state where the need for pleasure ceases to exist. He further elaborates on the concept of fear, identifying a natural fear for physical preservation and a psychological fear instilled by society, such as the fear of losing respect. The highest form of fear, he suggests, is the fear of God, which is the fear of wasting one's life. Differentiating between knowledge and wisdom, he explains that knowledge pertains to external information, while wisdom is self-knowledge and understanding one's relationship with the external world. He warns that knowledge without wisdom can be fatal, citing the creation of nuclear weapons as an example. Finally, he discusses the true meaning of Yoga, which is the union of the ego (aham) with the Self (Atma). This is the highest form of Yoga, as taught in the Gita, which is about becoming centered in the Self (Atmastha). He dismisses the modern, westernized version of yoga as mere physical exercise, often pursued for superficial reasons, and thus a misuse of the term. He concludes by advising that in all actions, one should question their intention, as this constant self-inquiry is a form of meditation and the true path of Yoga.