Acharya Prashant addresses the nature of knowing, particularly in the context of a reality that is beyond comprehension. He explains that the common form of knowing is dualistic, where a subject (the knower) perceives an object (the known). However, this dualistic knowing is flawed because the knower, the "I," is itself unknown. This process is not true knowing but a reiteration of memory. When we claim to know an object, we are essentially giving it a name, which is a definition composed of concepts. A concept connects one object to another, and a definition explains one thing in terms of other pre-known things. This entire process is a cyclic reiteration without any fresh realization. He further elaborates that everything in the material universe (Prakriti) is composed of three fundamental building blocks, or gunas: Sattva, Rajas, and Tamas. We are born with an ancient familiarity with these three but do not truly understand them. The apparent diversity in the universe is merely different combinations of these three elements. We are fooled by this diversity because we do not know ourselves, the knower, who is also a product of these same three gunas. The knower is not fundamentally different from the known. When this is realized, duality collapses, leading to non-dual knowledge or realization. This state is one of silence, free from all accumulated knowledge and data. Acharya Prashant distinguishes between two types of knowledge. The first is practical, worldly knowledge necessary for daily life. The second is spiritual knowledge, which serves to keep worldly knowledge in its proper place and prevent it from dominating one's consciousness. He uses the analogy of a non-stick utensil: it cooks a lot but nothing sticks to it. Similarly, a person in a state of non-dual realization is a non-consumer. This person is free and innocent of all knowledge, which allows for a spontaneous and lively response to life. The true 'Gyani' (the wise one) is not one who knows a lot in worldly terms, but one who is innocent of the blemishes of accumulated knowledge.