Acharya Prashant narrates a story about a school cricket captain who, despite being a bowler himself, deliberately refrains from selecting the two best bowlers in the school for his team. When questioned, the captain explains that to remain captain, he must first be a player on the team. If he were to include the superior bowlers, his own place on the team would be jeopardized, and consequently, his captaincy would be lost. He understands that a team can only have a limited number of bowlers, and by choosing the best, he would render himself unnecessary. The speaker uses this anecdote to illustrate a fundamental human tendency: we consciously choose imperfections. The captain chose second-rate bowlers to protect his own shortcomings. Instead of competing with the best and improving himself, he opted to surround himself with mediocrity to preserve his current, inferior status. This is a deliberate act, a conspiracy against oneself, which we often disguise as helplessness. We avoid choosing the best in life because it puts our current self in danger and demands that we become better, a change we fear. We are drawn to second-rate, easily accessible things because they don't challenge our ego. The fear of becoming great, beautiful, or superior is often greater than the fear of loss or failure, because progress comes at a price we are unwilling to pay. The speaker advises living in a state of 'choicelessness'—not actively choosing the incomplete. Since everything in the external world is incomplete, one should not chase after it. The goal is not to find and choose the complete, but to stop choosing the incomplete. This is the path to completeness. He likens this to a tongue living safely among thirty-two sharp teeth; it survives by doing its own work, not by clinging to the teeth. The proper attitude towards the world is one of neutrality (nirpekshata), which is neither attachment (raag) nor aversion (dvesh). The world remains in its nature (Prakriti), and you must remain in your Self (Atma); this is the basis of a well-ordered existence.