Acharya Prashant explains that there is no one who wants to cease to exist. This is a strange thing. Regardless of age, caste, color, gender, country, or time, it is as if there is a constant aspiration within all of us to continue existing. There must be a reason for this. The reason is that ceasing to exist is not our natural state at all. Ceasing to exist is a falsehood that we start to perceive, and this falsehood does not align with our soul. This causes a commotion within. That is why no one likes death. In reality, death is not liked because death is an impossibility. Death cannot happen, but it seems as if death is coming. This mismatch, this impossible event that feels possible, is what disturbs us. Deep down, we know that we cannot perish, but externally, everything proves that you will perish. Now, the inner truth cannot be falsified, and the external truth cannot be ignored. We get stuck, and a friction begins within. That is why death is such a big issue for us. As long as you have associated your central, fundamental, ultimate being with the world, you will live in the fear of perishing, in the fear of death. There is only one way to go beyond death: to see the impermanence and non-self nature of all things that belong to this world. The world is a game, a cycle. The world is like a child's spinning top. The child picks it up from the ground, spins it, and the top starts to spin. How long will the top dance on its axis? A time will come when it will fall. As long as the top is dancing, clap and laugh. But why hope that the top will keep dancing forever? The relationship a child has with a toy is the same relationship you should have with the world. As long as the toy is there, play with it, but know that it is a toy. And know that you are not to remain a child forever. You are still a child, so the toy is for your amusement. You have to move forward, you have to grow up, you have to become vast, you have to become Brahman itself. You have to rise above toys. There is no evil in toys, but to keep playing with toys is certainly a waste of life. We live as if we have already knelt before death. We have given up hope. We have assumed that we are bound to perish. And on top of this erroneous assumption, we build the entire palace of our actions, our intentions, our relationships, and our life. How can this palace be stable when the assumption at its foundation is itself erroneous? We live as if we are a patient with a fatal disease who has been informed at a very young age that you will not live long. Now, if you live for five more years, you will live, but how will you live? Outwardly, you might pretend to be normal, but inwardly, you will be scared, apprehensive. His one eye is on the grandeur, on the celebration, on the objects of desire, and with the other eye, he is looking at the flag of the enemy, death, flying outside the fort. We are all like that. But when this situation arises with an entire society, with the entire earth, then as was said a little while ago, we make a silent agreement with each other. What is that? No one will take the name of death. We are so scared that we cannot even discuss it. The Upanishads want to shake this very notion of ours with great force. They say, why do you believe that you are just a product of nature? Why have you forgotten who you are? You are the son of the immortal. At least keep the honor of the one who is your father. How did you forget who you are? The Upanishads repeatedly say, 'Amritasya Putra' (son of the immortal).