Acharya Prashant addresses the underlying issue connecting three recent events: the controversy over Sammed Shikharji, the sinking of Joshimath, and the Ganga Vilas cruise. He explains that these incidents highlight a fundamental conflict between pilgrimage (Tirth-aatan) and tourism (Paryatan). He defines pilgrimage as the mind's true desire for liberation, truth, and the Self, while tourism is an old habit, a search for entertainment and stimulation when life lacks truth. The mind is in a constant tug-of-war between its real desire and its old habits, and currently, it is choosing tourism. Acharya Prashant states that since the general public is desperate for entertainment, the governments they elect also promote tourism. This leads to the contradictory notion of 'religious tourism'. He argues that this is an oxymoron because a place is either for religion or for tourism. The idea of promoting tourism to increase pilgrimage is flawed, as a tourist who starts a journey for fun will not become a spiritual seeker at the destination. He explains that pilgrimage sites were historically established in difficult-to-reach locations to symbolize the arduous inner journey towards the Self. A pilgrimage is meant to be a process of dissolving the ego, where one goes to 'die' and not return as the same person. Turning these sacred places into tourist spots with modern comforts destroys their very purpose. He likens a pilgrimage site to a hospital for the soul; corrupting it leaves no place for healing. He further contrasts the reactions of different communities. The Jain community protested against turning Sammed Shikharji into a tourist spot because they have a clear central philosophy rooted in non-violence and renunciation, on which they will not compromise. This non-compromising stance is the foundation of their religion. In contrast, he observes that Hinduism has become so accommodating that 'everything goes'. For the common Hindu, there is no single, central scripture or philosophy that is followed strictly. While the Upanishads and Vedanta are the core, they are often ignored in favor of culture, which is essentially a collection of old habits. This is why, he says, there isn't a similar widespread protest against the degradation of Hindu holy sites, like the pollution of the Ganga or the commercialization of places like Rishikesh and Varanasi.