Acharya Prashant explains that the meaning of 'Sanatan Dharma' should be clear from the name itself. 'Dharma' means that which is worthy of being upheld and the action that is worthy of being done. Broadly, Dharma can be understood as one's duty or responsibility, which changes according to time, place, and context. 'Sanatan' means eternal. Therefore, 'Sanatan Dharma' is the eternal responsibility that one must always fulfill. To understand this, one must first recognize the eternal state of the human mind, which is one of restlessness, fear, greed, delusion, and ignorance. Collectively, this eternal state is called bondage. Sanatan Dharma, therefore, is the eternal duty to free the mind from this bondage. It is the process of removing ignorance to attain knowledge, leading the restless mind towards peace, and transforming a violent and fearful mind into one that is loving and fearless. This is a deeply psychological and philosophical process. The speaker clarifies that this is the only Sanatan Dharma. Anything else done in its name, such as rituals or blind beliefs, is not Sanatan Dharma. He emphasizes that this is a very clean, simple, and indisputable truth that cannot be refuted. The speaker then differentiates Sanatan Dharma from Hinduism and Hindutva. He states that Sanatan Dharma is Vedic, rooted in inquiry and the pursuit of self-knowledge and liberation. Its highest authority is 'Shruti' (the Vedas), and its essence is Vedanta. In contrast, he describes 'religion' as a Western concept based on belief, a specific book, and rituals. He argues that the attempt to turn Sanatan Dharma into an organized, dogmatic religion is a result of an inferiority complex and a departure from its true nature. He defines Hinduism as it is commonly practiced today as largely Puranic and based on beliefs that are much more recent than the Vedas. Hindutva, he explains, is a political ideology. Regarding the controversial remarks made by a politician, Acharya Prashant posits that the criticism is likely directed at the practiced, and often corrupt, form of Hinduism, which is being mistakenly equated with Sanatan Dharma. This, he says, is a 'strawman fallacy'—condemning something by misrepresenting it. The speaker argues that the politician's remarks, while irresponsible, are aimed at the practical, often superstitious, version of Hinduism, not the true, philosophical Sanatan Dharma. He concludes that a true 'Sanatani' is one who follows the path of Vedanta, which is a path of inquiry and liberation from all mental bondages.