Acharya Prashant states that people are often ready to say what the Hindu religion is not, especially in response to its opponents, but they cannot articulate what it truly is. This is because the vast majority of Hindus, 99.99% of them, do not actually know what their religion is. In the name of religion, they only know certain traditions, follow conventions and practices, and mistake these for religion itself. For them, religion is, at most, an ongoing culture. They have equated religion and culture, which, while related, are not the same. The culture they have adopted is the one that was prevalent in the medieval period, and they consider this to be the Hindu religion. When asked to define who a Hindu is, one would find it very difficult. The answer would likely be someone who celebrates Holi and Diwali, applies a tilak, or ties a rakhi. One would not be able to say that a Hindu is someone who believes in a particular philosophy or has knowledge of a specific philosophy, because they themselves do not know of such a philosophy. A Hindu is identified by external actions like playing with colors during Holi, eating roti, making curry, or worshipping cows. The speaker argues that if Hinduism is more than just these practices, one must be able to explain what that 'more' is. Since people do not know this, they cannot counter those who defame Hinduism, leading to frustration, sloganeering, or abuse. The speaker questions the basis of being a Hindu. If one can do anything and still remain a Hindu, then the term itself has no meaning. Even the practices and traditions that are often cited as markers of Hinduism are constantly changing. He gives the example of festivals like Chhath, Teej, and Karwa Chauth, noting how their prevalence has shifted and expanded over time, often influenced by media like films. If practices and traditions are always changing, then what defines a Hindu? Truth is eternal, but practices and traditions are not. To be a follower of Sanatan Dharma (the eternal path), one must possess something that is 'sanatan' (eternal). If one only has conventions, traditions, and a cultural heritage, these are not eternal as cultures come and go. To counter any propaganda against Hinduism, one must face it with truth. However, most Hindus have little connection with this truth. Therefore, when faced with criticism, they become agitated. The speaker advises that one must first do their homework and understand the essence of their religion before trying to explain it to others. He explains that the timeless aspect of Hinduism, or Sanatan Dharma, is fundamentally Vedic. The Vedas have two main parts: the Karmakanda (ritualistic portion), which includes the Samhitas and Brahmanas, and the Jnanakanda (knowledge portion). The Karmakanda is not timeless and changes with time. The second part, which includes the Aranyakas and the Upanishads, contains the timeless truth. The Upanishads are at the core of Sanatan Dharma. Therefore, to effectively counter any misrepresentation of Hinduism, it is essential to have an understanding of the Upanishads.