Acharya Prashant begins by discussing the concept of 'Nishkam Karma Yoga' (action without attachment to its fruits) from the second chapter of the Shrimad Bhagavad Gita, known as Sankhya Yoga. He explains that a 'Nishkam Karma Yogi' is free from the inner turmoil, restlessness, and wavering desires that characterize an ordinary person. This state of inner freedom from the moving desires is the very meaning of 'Nishkamta' (desirelessness). The speaker notes that this quality is what attracts Arjun, whose own inner state is like an earthquake, full of instability. This inner turmoil prompts Arjun to ask Shri Krishna about the characteristics of a 'Sthitaprajna'—one with steady wisdom. Arjun is curious about how such a person speaks, sits, and behaves, which reveals his own deep-seated instability and his attraction to the idea of inner peace. The speaker then delves into Shri Krishna's response, highlighting the concept of 'Param Darshan' (realization of the Supreme). He explains that for a Sthitaprajna, not only do the objects of the senses turn away, but the very taste or attachment ('rasa') for them also ceases upon realizing the Supreme. This is a crucial distinction. One who merely refrains from indulging the senses is called 'Nirahari' (one who fasts from sense objects). However, this is an incomplete state because the attachment or taste for those objects can still linger. The speaker warns that the senses are powerful and can forcibly carry away the mind of even a wise and striving person. To explain the relationship between the inner self and the outer world, Acharya Prashant uses a mathematical analogy of the Maclaurin series expansion. He likens the inner self ('I') to a compact term like 'e^x', and the external world (Prakriti) to its infinite series expansion. The inner falsehood (ego) is equal to the outer falsehood (the world), and similarly, the inner truth (Atman) is equal to the outer truth (Brahman). The realization of the Supreme, or 'Brahma Darshan', is the understanding of this equivalence—seeing the seer and the seen as one. It is the realization that the world is a projection of the self. This understanding is the ultimate solution to the inner turmoil. The speaker concludes by emphasizing that while sense control is necessary, it is not sufficient. The complete path involves Self-knowledge (Atma-gyan), which is understanding the very source of the impulses that drive the senses outward.