Acharya Prashant responds to a question about a quote from Ramana Maharshi, which states that the mind is a bundle of thoughts and it is foolish to try to kill the mind with the mind; instead, one must find its source and hold on to it. Acharya Prashant explains that Ramana Maharshi is advising to go to the root of the thought. He addresses the questioner's observation that when a thought arises, it demands to be addressed, otherwise it causes trouble. Acharya Prashant agrees, saying that one should indeed address the thought properly and fully. He highlights a contradiction in human behavior: on one hand, we complain about being annoyed and pestered by thoughts, but on the other, we never give our thoughts serious consideration. He asserts that if thought is so meaningful and central to our lives, it deserves to be given the importance it commands. He explains that all thoughts, in some direct or oblique way, have our welfare at their center. They are not random or purposeless; they have a design and a purpose, which is to seek our welfare. All thoughts are about 'you' and have the 'I' at their center. We make the mistake of thinking thoughts are random because we don't consciously choose them; they often arise from the subconscious. Acharya Prashant describes the ego as a schizophrenic personality that exists to not continue, yet keeps existing for the sake of its desire to not exist. This is the fragmented nature of the ego. He explains that realization is called 'Advaita' (non-duality) because it signifies a state where the mind is no longer split. He offers two complementary approaches to deal with thoughts, as suggested by Ramana Maharshi: either go to the root of the thought to see where it comes from, or go to the fruit of the thought to see where it leads. Both paths reveal the same truth. By tracing the chain of desires, one finds that the ultimate fruit of any thought is the end of all wants, which is freedom from thinking itself. Similarly, tracing a thought back to its source reveals that it arises from a sense of incompleteness or disease. When this is realized, one loses faith in the thought and is freed from it. The mind, in its foolishness, does not know how to reach its desired welfare, but it knows it is not alright and is sick. All thought is a problem-solving mechanism, but we keep the problem alive so we can keep thinking, revealing a deep inner dishonesty. The antidote to thinking is deep, honest thinking, which means realizing that thought is a tool to be used, and once the matter is settled, the tool is no longer needed.