Acharya Prashant explains a verse from the Hans Gita, focusing on the concepts of 'Satyatva Buddhi' (intellect of truthfulness), 'Aham Buddhi' (intellect of 'I am'), and 'Mam Buddhi' (intellect of 'mine'). He begins by defining 'Satyatva Buddhi' in relation to an object as the belief that the object exists independently and absolutely. He calls this a flaw because an object's existence is not independent; it is contingent upon the observer's perception, memory, and experience. The observer is the ultimate verifier of the object's existence. Therefore, to consider an object as independently true is a fault, a 'commotion' created by one's own consciousness. He suggests that consciousness has created the entire universe in its search for something. Next, he explains 'Aham Buddhi' as the belief 'I am'. This, he states, is the other side of the same coin of duality. The sense of 'I am' is affirmed through external objects, for instance, 'I am sitting on this sofa, therefore I am.' The existence of the 'I' is dependent on the world. By asserting 'I am', one indirectly affirms the existence of the entire world. He points out that even science operates on this ego-centric principle, accepting sensory evidence as proof without questioning the observer, arrogantly assuming the observer's perception is infallible. 'Mam Buddhi', or the intellect of 'mine', naturally follows 'Aham Buddhi'. It is the sense of 'it is mine'. The 'I' (Aham) cannot exist in isolation; it requires a 'mine' (Mam) to establish its identity and relationships. These three—Satyatva Buddhi, Aham Buddhi, and Mam Buddhi—are described as the vices of the common perspective. When asked about the 'yukti' or method to get rid of these, Acharya Prashant states that the suffering itself is the method. The pain of mistaking illusion for reality, like putting one's hand in fire thinking it's food, is the real teacher. One is constantly hurt by what is not (illusion) and deprived of what is (Truth). This constant beating and hunger is the method. He further clarifies that the scripture which inspired the question is itself the method. The only way out is to engage with the scriptures deeply, understand the matter, and realize the wrong way one is living. There is no other recourse.