Acharya Prashant explains that from a societal perspective, both a thief and an enlightened being like Buddha are often labeled as selfish because they both act according to their own purpose. He clarifies that the word 'selfish' is rooted in the 'self', which can either be a collection of accumulated mental debris or one's pure, essential nature. Being selfish can be a person's greatest ailment or their ultimate health, depending on which 'self' they are serving. While society views selfishness as a derogatory term, Acharya Prashant suggests that when one discards all mental conditioning and acts from their pure essence, their self-interest becomes the supreme good for all. This state of 'supreme selfishness' is, in fact, the highest form of altruism, as a person who knows their true self naturally brings peace and welfare to the world without effort. He further discusses how society fears freedom and believes that order can only be maintained through external rules and constraints. This belief stems from a lack of faith in the soul's inherent intelligence. Society assumes that without external control, humans would become dangerous and chaotic. Acharya Prashant argues that liberation is only dangerous to the ego, not to the true self. He points out the irony that while people complain about their bonds, they often seek to destroy those who offer true liberation. A person living in true self-awareness neither binds others nor remains bound. In contrast, those who live in bondage are threatened by the sight of freedom, much like a caged person is disturbed by a free bird. He concludes by urging individuals to recognize that their true nature is to be free and to rise above the limitations of their conditioned existence.