Acharya Prashant reads from the Chandogya Upanishad, recounting a story where the five senses disputed among themselves about their personal superiority. Each claimed, 'I am superior.' To resolve this, they approached their father, Prajapati, and asked who was the best amongst them. Prajapati replied, 'He amongst you is the best on whose departure the body would appear its worst.' This set up an experiment to determine the most superior sense. First, speech departed for a year. Upon returning, it asked the others how they managed to live without it. They replied that they lived like the dumb, not speaking, but were still alive, breathing, seeing, hearing, and thinking. Next, the eye departed for a year. When it returned, the others said they lived like the blind, but were still able to breathe, speak, hear, and think. The speaker highlights that the repetitive nature of this story is a deliberate method in Upanishadic storytelling, serving as an antidote to the constant, repetitive assault of the world on the senses. He explains that diversity deludes us, making us see differences where there is fundamental unity. Just as science reduces diverse materials to fundamental elements like carbon, and then to subatomic particles, spirituality reduces all experiences to the mind. The Upanishads aim to cut through this clutter and reveal the underlying oneness. The speaker then explains that 'Prana' (life force or consciousness) is what powers all senses and thoughts. The 'I' feeling, or 'I' tendency, arises from the physical body and is at the center of all thoughts. Therefore, there is no such thing as free or original thought, as all thought is tethered to the 'I'. True freedom is not freedom of speech or thought, but the freedom of consciousness itself from its fundamental bondages. When a questioner asks who the speaker is addressing, the speaker replies that he is speaking to the one in desperate need of these words, just as clouds rain for the parched earth, not for stones. The only way to know the 'I-consciousness' is to fulfill it, and when it is fulfilled, the knower itself departs.