Acharya Prashant begins by questioning the audience about their search history on platforms like YouTube and Google. He asks when they last searched for profound spiritual terms such as liberation (mukti), truth (satya), salvation (moksha), nirvana, Vedanta, or philosophy (darshan). He points out that because people do not search for such topics, videos related to them do not appear in their recommendations. Consequently, the only way to disseminate this knowledge is through promotion. This promotion is necessary because society is in a fallen state. If these videos are not promoted, they will be buried, and no one will seek them out. He says that the day people become capable of recognizing and sharing what is right, the need for promotion, and by extension, donations, will cease. However, he emphasizes that currently, donations are crucial, and the amount received is not even a tenth of what is required. In response to a question about the proliferation of fake gurus in India, Acharya Prashant uses an analogy. He explains that if you were to pick 100 people from the general population, 99 might be fake, but that doesn't mean the 100th is also fake. In fact, the rarity of the genuine one makes them precious. He argues that people's thinking is inverted; they tend to consider what is rare to be fake. He asserts that the public is corrupt and wants corrupt gurus. These fake gurus are merely a supply meeting the public's demand for superstition and illusion. It is not that the gurus corrupted the public; rather, the public was already corrupt, and the gurus simply opened shops to cater to their demands. The public itself wants to be fooled and thus has a good rapport with fake gurus, as both are fake. When a genuine teacher appears, the public feels hurt because their established beliefs are challenged. Acharya Prashant further explains that the public is at fault for creating these fake gurus. Because the public is corrupt, it is eager to label a genuine teacher as fake. He clarifies the concept of duality (dvait) and non-duality (advait). Duality is the common experience of 'me' and 'the world' as two separate, real entities. Non-duality, the highest philosophy, negates this. It states that neither the 'I' (the philosopher) nor the world is the ultimate truth; both are unreal. The philosophy of non-duality ends the philosopher himself. He explains that the practical utility of this philosophy is that when one understands that the world is unreal, one stops taking it too seriously and becomes free from it. Similarly, when one understands that the 'I' is also unreal, one is freed from its slavery. This is the practice of Vedanta.