Acharya Prashant addresses the question of why anxiety, which stems from a wrong life, is not felt constantly but only at certain times. He refutes this premise, stating that the anxiety is indeed always present; otherwise, it could not suddenly appear. He uses the analogy of a snake in a house: one may only see it occasionally, but that doesn't mean it isn't there the rest of the time, hidden in its hole. Similarly, anxiety is always present within, even if it's not always visible. It manifests from this hidden state, as something cannot be born from nothing. The effect (anxiety) sometimes becomes visible and at other times merges back into its cause, becoming hidden. He explains that it is not good news that one's stress is only apparent for a few hours. If the stress were to manifest for all 24 hours, one would be compelled to become free from it, as living with it would be unbearable. The stress persists precisely because it remains hidden for most of the day. We are able to continue living a wrong life because the negative consequences are not immediately experienced. This is the illusory game of the world (Maya), where one can derive pleasure even from mistakes. This delay between action and its fruit is what has messed up the world's equation. This is why Shri Krishna advised not to get entangled in action (karma) and its fruits (karmaphal), as the game is complicated. The fruit of an action is not always directly and immediately proportional to the action. If one chooses actions based on immediate results, one gets into trouble, because wrong actions can bring pleasure and right actions can bring pain. This is why Shri Krishna told Arjun to surrender the fruits of his actions to him and just focus on doing the right action. Maya is time, the distance between cause and effect. The punishment for wrong actions is certain, but it takes time to be experienced, and this time gap deceives us into thinking there is no punishment. The speaker explains that the central tension in a human being is the conflict between the inner pull towards Truth and the pull towards falsehood. He describes two wrong ways and one right way to deal with this tension. The first is to become a 'rakshasa' (demon) by completely siding with falsehood and killing the inner call for Truth. Such people appear happy and boisterous, as they have no inner conflict. The second way is hypocrisy (pakhand), where one divides life, giving a small part to religion and truth, and the rest to worldly indulgence. These people are harder to deal with as they are dishonest with both sides. The third and only real way is to become one with the Truth, to surrender completely. This is the most natural path, though it may seem difficult to a corrupted mind.