Acharya Prashant responds to a question about restlessness, referencing a verse from the Avadhuta Gita. He explains that for a person whose mind is restless and unrestrained, the world appears as a multiplicity of things, which is an illusion of the mind. This illusion of multiplicity, or 'Nanatva', leads to the conceptualization of 'this is a virtue' and 'this is a flaw'. The distinction between virtue and flaw becomes deeply rooted in the intellect, and it is for such a person that the distinctions between Karma (action), Akarma (inaction), and Vikarma (wrong action) are established. Since everyone's intellect is caught in the illusion of multiplicity—seeing differences like friend and foe, rich and poor, good and bad—it is essential for everyone to understand the distinction between Karma, Akarma, and Vikarma, a concept most famously elaborated in the Shrimad Bhagavad Gita. The solution to restlessness lies in understanding these three types of actions, which helps one to transcend the game of multiplicity. The world is full of differences, which keeps the mind in a state of constant alertness and tension. The sages seek to go beyond this into a state of rest, or 'samadhi', which requires seeing beyond multiplicity and attaining equanimity. Acharya Prashant defines 'Akarma' as any action that occurs without conscious choice, driven by nature (Prakriti), such as the blinking of eyelids. 'Vikarma' is an action performed out of choice but for the gratification of the ego. 'Nishkam Karma' (selfless action) is also an action of choice, but it is performed by a surrendered ego for a purpose beyond limited self-interest. For instance, a lion eating meat is 'Akarma' because it has no choice, whereas a human eating meat is 'Vikarma' because they have the choice to eat vegetables instead. He clarifies that self-knowledge ('atma-gyan') is nothing but being aware of one's own actions. One must constantly ask, "Did this action just happen, or was it done by me?" If it was done, one must further inquire, "Who was the doer? The ego or the surrendered ego?" The person who begins to observe their actions in this manner—distinguishing between Akarma, Vikarma, and Nishkam Karma—can overcome all restlessness. The path is to first honestly acknowledge one's own smallness rather than blaming the world's temptations, and then, through continuous practice ('sadhana') and resolve ('sankalp'), to strengthen oneself so as not to be swayed.