Acharya Prashant addresses the issue of being haunted by a misdeed from the past. He begins by questioning why an event that occurred many years ago still has such a strong hold on the mind. He explains that the mind doesn't remember everything that happens; it selectively holds on to certain memories, especially those that are intense or exciting. The mind clings to any subject, memory, or event that in any way supports its survival and continuation. The speaker defines both happiness (sukh) and sorrow (dukh) as forms of excitement (uttejana). The mind finds life (praan) in this excitement, which is why it wants to remember both. Happiness and sorrow are always remembered in relation to each other. One wouldn't remember happiness if the sword of sorrow wasn't hanging over their head. The relief from an averted misfortune is the excitement we call happiness. Similarly, sorrow is experienced when an expectation of happiness is not met. The mind clings to these intense experiences of duality. Acharya Prashant then broadens the context of violation. He points out that the questioner is focusing on one specific past event while ignoring the continuous, pervasive violations happening in the present. He defines rape as the forced entry of an unapproved object into the body without permission and applies this to the polluted air we breathe, the adulterated food we eat, and the noise we are forced to hear. He questions why we don't feel sorrow for these ongoing violations, suggesting it's because we have given our silent consent to them. The sorrow over a past misdeed is felt because we had an expectation of happiness that was violated. He explains that focusing on the unchangeable past is a convenient way to avoid the responsibility of dealing with the present. If the present were joyful, the mind would not be troubled by past sorrows. The fact that the past hurts so much is proof that the present is empty. It is easier to cry over a kite that has already been cut than to take the responsibility of saving a kite that is about to be cut. The past cannot be changed, which provides a convenient excuse to remain a victim. Finally, Acharya Prashant presents the solution by describing three kinds of life: the hedonistic (sukhavadi), the pessimistic (dukhvadi), and the religious or righteous (dharmik). He states that the first two are two sides of the same coin, caught in the duality of excitement. The third, a life of Dharma, is about doing what is right, irrespective of seeking pleasure or avoiding pain. This life leads to bliss (Anand), a state of being that transcends both happiness and sorrow. In bliss, there is a dissolution of tension, and the ego melts away along with the tension.