In response to a question about whether the increasing religious inclination among the youth of North India is a good sign, Acharya Prashant begins by questioning what is being referred to as a religious inclination. He notes that this trend is particularly found in North India and is not seen in the rest of the world or even in other parts of India. He describes this so-called religious inclination as manifesting in sloganeering on the streets and trolling on the internet, labeling these individuals as "internet dharmiks" (internet religious people). He asserts that these are not just youth, but unemployed youth. For them, this religious activity serves as an alternative to employment, a way to pass the time, and a means to gain respect that they lack due to their joblessness. This, he says, is an alternative means of employment, not true religion, which is a very different, unique, high, and sacred matter. Acharya Prashant argues that what is being called religiosity among the youth of North India is a consequence of their unemployment. He states that if these individuals were to get good jobs, they would abandon these activities. He contrasts this with a truly religious person, who has much to do in life, with all their actions stemming from a religious center. Conversely, someone with nothing to do turns to 'religion' to pass the time. He says that the so-called religious person today is one who, when asked what they do, replies, "We do religion." A truly religious person is one who has a lot to do in life, and everything they do comes from their religious center. He further argues that the current trend is not a sign of religiosity but a result of unemployment. He states that if these people get good jobs, all these activities will stop. This is just an alternative employment. He further elaborates that this supposed religiosity is a perversion and is more dangerous than the absence of religion. If there were genuine religiosity, its symptoms would be beautiful, such as the end of the caste system and an improvement in the condition of women. However, he points out that in North India, the feeling of casteism is becoming stronger, and the sex ratio is among the worst. He questions how this can be called religiosity when they kill their own daughters. This is not a sign of religiosity. He explains that the so-called religiosity is just being hyperactive on Twitter, abusing anyone and everyone, tampering with facts, and distorting history. This is 'internet religiosity'. He says that these people have now reached a point where they brazenly reject the knowledge and words of Shri Krishna. When asked if what they are doing is written in the Gita, Vedas, or Upanishads, they brazenly reply that this is how it is done in their region, and this is their religion. Acharya Prashant concludes by stating that the world is on fire, and we are playing childish games. The world is in a state where, at any moment, anything can happen because we are steeped in deep self-ignorance. Religion is needed for self-knowledge, and he repeatedly says that apart from self-knowledge, there is no other religion. The fundamental question of religion is 'Koham'—Who am I? And will I find fulfillment or contentment by indulging in pleasures, or is there some other purpose to my life? Can I courageously set out to fulfill that purpose? This is the fundamental question of religion. Instead of this question, we have been handed useless issues in the name of religion. He quotes Kabir Saheb, "People have made Ram a toy," to describe how religion has been turned into entertainment. He warns that a distorted religion is more dangerous than no religion at all. If religion is pure, it means love, compassion, understanding, and liberation. But if religion is distorted, it means bombing, corpses, destruction, murder, and barbarism towards all creatures.