Acharya Prashant addresses the question of who a true Brahmin is, based on the Vajrasuchi Upanishad. He begins by stating that there is significant delusion and superstition surrounding this topic. On one hand, there are those who believe that being born into a Brahmin family makes one a Brahmin, which he calls a highly delusional belief. On the other hand, some people falsely claim that all Indian scriptures advocate for an exploitative caste system based on birth. Acharya Prashant clarifies that both these views are incorrect and arise from an unwillingness to understand the truth as stated in the scriptures. He then reads from the Vajrasuchi Upanishad, which systematically refutes common definitions of a Brahmin. The Upanishad first asks if a Brahmin is the Jiva (individual soul), the body, the caste, karma (action), knowledge, or religiosity. It then logically dismisses each of these possibilities. It argues that the Jiva cannot be the Brahmin as all Jivas are essentially the same and take birth according to their karmas. The body cannot be the Brahmin because all human bodies are made of the same five elements and share common attributes like old age and death. Caste cannot be the Brahmin, as many great sages like Valmiki and Vedavyasa were not born into the Brahmin caste. Similarly, knowledge and righteous actions are not exclusive to any single group and thus cannot define a Brahmin. Finally, the Upanishad provides its definitive answer: a true Brahmin is one who has realized their non-dual Self (Atma). This person is free from all faults, dualities, and the conditionings of caste, qualities, and actions. They are established in a state of Truth, Knowledge, and Bliss (Sat-Chit-Ananda) and are devoid of desire, attachment, envy, and ego. The Upanishad asserts that this is the only valid definition of a Brahmin according to all major scriptures, including the Shruti, Smriti, Puranas, and Itihas. Acharya Prashant quotes Kabir Saheb, who said, "He is a Brahmin who contemplates on Brahman." Acharya Prashant concludes by explaining that Brahminhood is not a birthright but an achievement earned through intense spiritual practice (sadhana). A Brahmin is called a 'Dvija' (twice-born) because they take a new, spiritual birth in Brahman by transcending their given identity, including the ego and conditionings associated with their physical birth. He states that regardless of one's birth caste, if they have not undergone this spiritual transformation, they are not a Brahmin. Conversely, anyone who achieves this state is a Brahmin, irrespective of their birth.