Acharya Prashant explains verses from the second chapter of the Shrimad Bhagavad Gita. He begins by highlighting that a knower of the mind, an expert, has a very sharp and swift vision. They can quickly grasp the real condition of the person before them, whether a disciple, a patient, or a seeker. The disciple, like Arjun, often presents a long, convoluted story of their woes, being confused and using confusing words. However, a true Guru, a knower, cuts through these complexities to pinpoint the real, simple, and clear issue. Acharya Prashant points out that throughout the first chapter, Arjun talks about many things but never utters the word 'delusion' (Moh), which is the very thing he is trying to hide. When Shri Krishna begins to speak, the first thing he addresses is this delusion. Shri Krishna does not bother refuting Arjun's various arguments because he knows they are baseless. Instead, he goes straight to the core of the matter, saying, "Arjun, you are deluded. What is this nonsensical talk?" This is the approach of a true Guru, who doesn't get entangled in shallow arguments but directly addresses the central problem. The speaker then broadens the context to the human condition. He describes life as a struggle between two forces. Every human, like Arjun, is caught between the body (Prakriti) and the Self (Atma). Peace exists at both these extremes, but in the middle lies great turmoil. Our inherent nature is not turmoil, so we constantly try to escape it. The first attempt, like Arjun's, is often towards unconsciousness. Arjun is troubled and burning, and his first instinct is to become unconscious to his situation. There are two ways to find peace: either become completely earthly, like inert matter, or reach the other extreme by becoming egoless and merging with Krishna. Acharya Prashant explains that the story of every human being is essentially the same, revolving around fear, ignorance, and delusion (Moh). He states that the second name for grace (Anukampa) is the thwarting of one's free will (Swechha). The non-fulfillment of desires is, in fact, a form of compassion. The word 'free will' is fatal unless one has become one with Krishna. He critiques the modern era for marginalizing the wisdom of Krishna while excessively glorifying free will. This, he argues, leads to catastrophic consequences like environmental destruction and increased human misery. Therefore, one needs a Krishna in life to act as a check on one's misguided free will.