Acharya Prashant responds to a question about why India, despite its long spiritual tradition, still faces numerous challenges. He uses the analogy of cleaning a house: just as a house naturally gathers dust and requires regular cleaning, the human mind and society are inherently prone to corruption due to nature (Prakriti). The role of spirituality and religion is this continuous cleaning. Therefore, the question should not be why problems still exist, but to imagine the dire state of affairs if this spiritual cleaning had been absent. He argues that without the effort of cleaning, the house would be in a far worse condition. The speaker challenges the notion that humans are inherently good and that religion is the cause of corruption. He asserts that humans are fundamentally wild animals, driven by the same basic instincts for self-preservation and lust. The difference, he explains, is that humans possess intellect, which makes them far more dangerous than other animals as it allows them to amplify their wild instincts. Our greed, unlike an animal's, is not limited to the body but extends to limitless desires, driven by a restless consciousness that knows no bounds, not even those of nature. Acharya Prashant states that all higher values, such as love, compassion, and morality, are not innate but are the gifts of Dharma, imparted by saints and sages throughout history. Without Dharma, a person remains merely an animal. To deny the need for religion is to be ungrateful to those who have worked to elevate humanity. He criticizes those who claim their religion is 'humanity,' pointing out that without the teachings of Dharma, there is no humanity, only the law of the jungle. He further explains that all wars and conflicts, often blamed on religion, are actually products of our inherent animalistic nature. The inner devil is so powerful that it can even overpower and corrupt religion itself. Addressing the relationship between science and spirituality, Acharya Prashant describes science as an incomplete science. While science focuses on understanding the objective world, it neglects the subject—the knower. Spirituality, he explains, is the complete science because it seeks to understand both the object (the world) and the subject (the self), recognizing that one cannot be fully understood without the other. Spirituality asks fundamental questions like "What is time?" and "Why are you in turmoil?" which science does not address. He concludes that the ultimate purpose of life is to attain liberation (Mukti) from inner turmoil, and to constantly remember this goal is the essence of Dharma.