Acharya Prashant addresses a question comparing the Indian Constitution to religious scriptures. He begins by acknowledging that the Constitution of India is undoubtedly a beautiful scripture that represents human values. It is a document that should be viewed not just from a legal perspective but also for understanding the values and ideals upon which a nation's people can live. The Constitution is helpful, containing fundamental rights and duties, promoting goodwill, coexistence, and a scientific temper. It even mentions the protection of animals, especially cattle, and provides freedom of religion, movement, and settlement. The word 'freedom' appears numerous times in the Constitution. However, he clarifies that those who want to go further, to understand the human mind itself, will need a scripture whose purpose is not merely to run a country but to understand the mind and life and to be free from the bondages of the mind. When a constitution is written, its purpose is not to bring about the inner liberation of a person. It is commendable that the Indian Constitution has incorporated many high-level human values, but its primary purpose is to run the country. The purpose of religious scriptures is different; they aim to save a person from their inner hell. The Constitution is for the external system, while Dharma is for internal awakening. The two have different objectives. Acharya Prashant explains that the Constitution is a flower that grows on the tree of Dharma. The sublime values found in the Constitution, such as equality, justice, and fraternity, are actually religious values. The makers of the Constitution were able to create such a document because they were fundamentally religious and had compassion in their hearts. He cautions against the foolishness of saying, "My scripture is the Constitution, not the Gita or the Quran." He argues that this is an ungrateful stance because the values in the Constitution are derived from Dharma. Without Dharma, the Constitution cannot be sustained, as the people would not have the inner discipline to follow it. If the entire population becomes unruly, no amount of police or military force can control them. He concludes by stating that we need both: the Constitution for the external world and Dharma for the inner world. The Constitution provides social and economic justice, but it cannot cure mental illnesses or inner turmoil. For that, one must turn to scriptures like the Bhagavad Gita. He criticizes the modern trend of belittling Dharma, which is a result of a deliberate conspiracy to alienate people from their religious roots. This has led to a generation that considers it shameful to have any connection with Dharma, turning the word itself into an insult.