Acharya Prashant addresses the question of how to deal with happiness and sorrow without getting carried away. He explains that to truly know anything, including sorrow, one must remove the 'I' or ego from the experience. This involves observing the process of sorrow as if it is happening to someone else. By understanding the entire automatic chain of events that leads to feeling bad, a distance is created, and the sorrow diminishes. He clarifies that sorrow itself is not an inherent element of nature (Prakriti); it is the identification with it, the feeling of 'my sorrow,' that gives it power. Sorrow arises only when the 'I' enters the picture. The more one detaches the 'I' from the event, the less sorrow one feels, and this same principle applies to happiness. To illustrate this, Acharya Prashant recounts the story of the Buddha and Kisa Gotami, who lost her child. The Buddha asked her to bring rice from a house where no one had ever died. Her inability to find such a house made her realize the universal and impersonal nature of death. The lesson is that there is nothing personal in such events; it is not just 'my' child who has died. This realization stems from understanding that the 'I' is not a unique, separate entity. He further explains this using the example of a popular song about 'first love,' arguing that such feelings are not new or unique to an individual but are part of an endless, automatic repetition in nature, experienced by all beings throughout time. Recognizing this repetitive nature helps one remain detached. Acharya Prashant warns that one should be more alert in moments of happiness than in sorrow. Happiness can be deceptive, like a demon disguised as God (Ram), making one feel they have attained something special, which strengthens the ego. The saints have always advised being more vigilant during happy moments because the possibility of something untoward is greater. In response to a question about Karna from the Mahabharata, he explains that the desire to be superior is a natural tendency of the body, common to all beings. Karna's suffering arose from these bodily tendencies. While this desire was present in all characters, including Arjuna, the difference was that Arjuna, despite his ego's resistance, ultimately surrendered his personal conditions and chose Shri Krishna, going against his own self.