Acharya Prashant explains that the fundamental question in the Durga Saptashati is not a divine, scriptural, or otherworldly problem, but a deeply human one. He asserts that any scripture that does not address a human problem is worthless and should be discarded. People turn to scriptures to solve their own problems, and a scripture is only useful if it places these problems at its core. He compares it to the Bhagavad Gita, where Arjun's problem is a universal human problem, making the Gita immensely valuable. Similarly, in the Saptashati, the problems of King Surath and the merchant Samadhi are everyone's problems, which is why this scripture is useful. The speaker clarifies that the events described in the Saptashati are symbolic, not literal history. They are not gross physical events but subtle mental ones, occurring not on the physical plane but in the realm of the mind (Manas-lok). These events are not confined to a specific point in time but are constantly happening within us. The issue of being trapped in attachment and suffering from insults is a timeless human condition. He then narrates the story of King Surath, a just ruler who, after being defeated by a smaller enemy and betrayed by his own ministers, feels dejected and broken. He also tells of a merchant named Samadhi, who, despite being thrown out by his family, still worries about them. Both approach the sage Medha with the same fundamental question: why, despite knowing the truth of their situations, are they still trapped in attachment and sorrow? This highlights the failure of intellectual knowledge to overcome instinctual attachment. The sage Medha explains that this delusion is the work of Mahamaya (the great illusion). He points out that the so-called wisdom of humans is often no different from the instinctual behavior of animals, as both are driven by attachment. The sage states that the intellect (buddhi) itself is a product of nature (Prakriti), just like animal instincts. Therefore, intellect alone does not make one superior to an animal; it can even amplify one's animalistic nature. The sage concludes that this delusion is the effect of Mahamaya, who creates the world and, when pleased, also grants liberation from it.