Acharya Prashant explains that the mind wants to run towards the world, the 'sansaar', but it should be kept with the Truth. This is not due to any superficial discipline or command, but for the mind's own profit and benefit. The mind is already troubled, and there is no doubt about this. When this troubled mind runs outwards, its problems do not decrease; they only increase. Therefore, instead of letting the mind go outwards, it is better to send it inwards. This is beneficial for the mind. Sending the mind inwards means directing it to the place from where all its desires arise. The mind is constantly in motion, moving in the direction of its desires. Looking towards the world means going wherever desire leads. In contrast, taking the mind inwards means going to the source of the desire. It is not about what the desire is asking for, but asking where the desire is coming from and what it fundamentally is. The speaker uses an analogy: don't just look at the flying kite, which is very attractive; see who is flying it. This is called 'antargaman' or the inward movement of the mind, the mind going towards the heart. The heart here refers to the primary point, the source from which everything originates. Desire troubles you; the mind is troubled at the hands of desire. It's not as if the mind has never been given what it desires. Many times, the mind has received what it has asked for, but even after that, the matter is either not resolved or is resolved only for a short while before getting spoiled again. Therefore, those who have grown weary of this outward chase and have no intention of wasting their lives in foolish pursuits say, "Stop. What is going on?" One desire arises in the evening, another at night, and by morning, a third thing has pulled you in. We are not just slaves; we are public slaves, slaves to the entire world. This is a matter that hurts and strikes. Whatever exists in the world becomes a desire and comes to make us dance. The speaker urges to remember the kinds of desires that have arisen in life so far. If a list of the thousands of things that have called out to you were placed before you, 95% of those things or subjects would not appeal to you at all today, yet at one time you were ready to die for them. Go back to that moment when all those things seemed so essential that you felt you couldn't live without them. Today, even if those things were offered to you for free, you would not accept them. We forget these things. Some people did not forget. They said, "We don't want to be fooled. We have been fooled 5, 20 times, we don't want to be fooled again." So they said, "I will not run after the desire, I will go into the 'antahkaran' (the inner instrument) and see where this desire comes from." There must be some fundamental flaw, lack, or incompleteness within, from where the desire arises. So, what the desire is saying will be seen later; we have already seen that many times. First, we will see the fundamental problem from which all desires originate. What is the fundamental desire? The entire process of spirituality is not about finding a very good, high, or sophisticated answer; it is about exposing the foolishness and hollowness of your question. You don't need anything. You are just playing a drama. Or, if you want something, it is your fundamental desire, which can be expressed by giving it a name, a form, a quality. To know that I want nothing is the practice of the formless (Nirguna). And to know that I want only the highest, not the things of this world, is the practice of the formful (Saguna). Both are actually the same thing.