Acharya Prashant explains that to communicate with anyone, the conversation must begin from their suffering, not from Vedanta. If both parties are happy, there is no need for a conversation. When approaching people in society, one cannot start with Vedanta; one must begin with their suffering, their aching nerve. If you approach people with a message of an ancient philosophy, they will show respect but will not be truly interested, as they are engrossed in their own daily struggles like money problems, competition, and worries about their children. They will politely listen and then move on to their own issues. The primary purpose is not the propagation of Vedanta but the alleviation of suffering. Vedanta is a great tool for this, but it is not the mission itself. Many preachers and missionaries spread ideologies, but this does not end human suffering. The focus must be on addressing human sorrow. At the level of suffering, all humans are one. Before understanding the oneness of the Atman, one must see the unity in suffering. Everyone is sad and seeks happiness. The conversation should be about what we truly want and the right way to get it, which requires knowing who we are. When this discussion takes place, Vedanta becomes relevant. The Upanishads themselves were born out of the Rishis' compassion to end human suffering; otherwise, they would have remained silent. The very existence of a human is their sorrow. To connect with people, one must touch their heart and pain; dry knowledge is useless without an intimate connection. People rightly ask, "What will I get from reading the Upanishads?" The justification for any action must be clear. The answer to this question comes not from your knowledge but from the other person's situation. Using the analogy of a patient, Acharya Prashant clarifies that to convince someone to take medicine, you must start with their illness, not with medical science. By pointing out their symptoms, you make them aware of their sickness. Once they recognize their illness, they become receptive to the medicine. Vedanta is the medicine, but before it can be administered, a diagnosis of the disease is essential. The biggest challenge is that the ego resists accepting its own sickness. Unlike a physical illness that can be proven with a CT scan, a flawed life has no such manifest proof. Only one who is honest with themselves can see it. When this 'report' of a sick life is accepted, the medicine of Vedanta will work.