Acharya Prashant explains the necessity of spirituality by stating that if one is not spiritual, their life will run on a natural, default setting which is not beneficial. This default state, driven by Prakriti (nature), is one of constant stumbling and collisions, regardless of whether one is conscious or ignorant. The vehicle of life, unlike a worldly car that stops after an accident, keeps moving and accumulating hurts. This is because at every moment, one has to make a choice, and even not choosing is a choice of unconsciousness. The speaker illustrates this with an analogy: a person's life is like a car with a sleeping driver. It doesn't stop but continues at full speed, getting hurt and hurting others. The person inside, being unconscious, doesn't even realize the extent of their suffering. The pain is only felt upon becoming conscious. This is the great irony of our unconsciousness; we are filled with wounds but don't feel the pain, appearing happy and giggling on the surface. Most people are like a beehive of wounds. This is why they fear spirituality, as becoming conscious means confronting this immense, accumulated sorrow. Acharya Prashant discusses the choice between 'Preya' (the pleasant) and 'Shreya' (the good), a concept from the Upanishads. Humans tend to ignore the advice of the Rishis to choose the good (Brahman) and instead fall for the momentarily pleasant, which is a deception that leads to a long chain of sorrow. This choice for the pleasant is unbecoming of a human who, unlike an animal, has an inner sorrow and a yearning for liberation. The path of spirituality or the good (Shreya) seems bitter only because our habits are corrupted by the addiction to the 'syrup' of worldly pleasures. Truth (Brahman) itself is not bland; it is described as 'rasa' (essence or juice). To purify our desires, we must oppose them, much like beating a doormat to clean it, rather than licking it. Spirituality is not against desire itself, but against foolish, self-destructive desires. It teaches the art of desiring correctly, which begins with letting go of these foolish desires. The right to fulfill desires is earned only when the desires themselves become pure. The direct way to choose Brahman is to not choose the self, to go against one's conditioned tendencies. By consistently opposing these base desires, one reaches a state where their desires are aligned with Brahman, and then even following one's desires leads to the ultimate.