Acharya Prashant begins by questioning the basis on which we label anything as unreal. He explains that we often call imagination unreal, but the very definition of imagination is that which is transient and will eventually end. By this logic, the physical world and even our sense of self are also imaginary, as they too are impermanent. Therefore, one must either consider everything to be real or everything to be unreal. Since we perceive ourselves as real, for the sake of discussion, we can say that everything is real. However, it is crucial to remember that if the physical world is real, then our imaginations are also real, as there is no fundamental difference between them. Both appear real during the experience and both are destined to disappear. The speaker clarifies that this entire domain of transient phenomena—including facts, imaginations, thoughts, dreams, and the physical world—is what can be termed as 'reality' (yatharth), but it should not be mistaken for the ultimate 'Truth' (Satya). He points out the inconsistency of a worldly person who considers the world unreal but holds their own self to be real. Such a person makes distinctions between true and false within the world itself, while remaining ignorant of the ultimate Truth that lies beyond it. This is the fundamental problem of the worldly mind. Acharya Prashant contrasts this with the scientific approach, which is also limited. A scientist begins with the superstition that the world perceived by the senses is real and then proceeds to investigate its properties. Science never questions the very existence of the perceived world or the perceiver, thus operating within the confines of duality and matter. It investigates 'what' the stone is, but never asks 'if' the stone is. This foundational superstition prevents science from reaching the Truth. The problem of the worldly person is that they differentiate between two things that have no difference, and where there is a real difference, they fail to see it. Spirituality, he explains, is for those who are willing to go beyond these limitations. It is the pursuit of the highest, akin to focusing on the digit with the highest place value in a vast number, rendering the lesser values insignificant. This is the essence of renunciation (sannyas)—letting go of the transient to grasp the eternal. When the mind is absorbed in Truth, it becomes free of doubt. The doubt exists within the mind, not in the Truth. The state of doubtless-ness is a quality of the mind that is immersed in Truth.