Acharya Prashant begins by defining Dharma as the direction that the ego should take in its conduct, thoughts, and identity. He then contrasts this with 'Lok Dharma' (popular or folk religion), which he defines as the direction one takes from tradition for the sake of security. Lok Dharma means saying that whatever one's old habit is, that is spirituality. The ego is more attracted to this because after having done all that, the ego still remains. The argument for Lok Dharma is that since it has been going on for a thousand years, it must be correct, as it has at least ensured survival. However, the speaker argues that just because something has survived does not prove it is superior, as the real Dharma is not about how long you have existed but about the quality of your existence. Spirituality is the name of dignity, whereas just surviving and living with pride are two different things. Acharya Prashant challenges the common arguments of Lok Dharma, such as the belief that our ancestors were not fools. He counters that at any given time, the majority of people are foolish, so it is likely that 99 out of 100 ancestors were also foolish. He explains that Lok Dharma is based on stories and imagination, such as tales of a golden age or yugas from billions of years ago when humans did not even exist. He points out that Lok Dharma is hostile to real Dharma, which is based on facts and truth. Vedanta teaches that the path to the ultimate truth (Paramarthik) is through the practical truth (Vyavaharik), which means facts. This is why, he explains, he faces the most opposition not from atheists but from the so-called religious people, as real Dharma is a threat to their beliefs. The speaker provides several examples of Lok Dharma in practice. He questions rituals like making special food to please God, pointing out that it is the person who eats and excretes it, yet they believe God will be pleased. He criticizes the practice of sacrificing animals whose meat is tasty, suggesting the motive is taste, not religion. He also mentions how superstitions, like those in Pakistan against polio vaccines, hinder progress. He explains that Lok Dharma is driven by the most primitive natural instinct: to save the body and increase one's numbers. It is the path of 'Preya' (the pleasant), as described in the Kathopanishad, where one does what is pleasing and justifies it with religious stories. In contrast, real Dharma is about 'Nishkamta' (desirelessness) and 'Nir-ahankar' (egolessness), which is the message of the Gita and the Upanishads.