Acharya Prashant explains that the correct use of thought is to negate useless options. He clarifies that thought is not useful for moving towards the meaningful, but it has a definite place in the process of discrimination. Thought is a resource, a gift that should be utilized. However, one must also know the limit of its utility and the point where it becomes a burden. Everything that is objective, that is born from thought, its limits can be known through thought. He gives the example of a pen, which is a product of thought, and one can think about what it can and cannot do. Similarly, everything in the world, even if not a product of human thought, can be thought about, and this is the correct use of thought. The speaker states that a higher thought should cut a lower thought, thought should cut imagination, and discrimination should cut blind faith. This is the correct use of thought. However, he points out the limitation of thought: you cannot use thought to change the thinker, because thought itself is a product, a projection, and an extension of the thinker. If you want to change your beliefs, thought is useful. But to change yourself to the point of disappearing, thought must also be eliminated, a stage that comes later. The first step is to refute one's own beliefs, which constitute one's life, and in this process of refutation, thought is very useful. Acharya Prashant addresses why the Upanishads do not seem to support thought. He explains that the disciples being addressed in the Upanishads were already great thinkers who had exhausted the utility of thought and were seeking what lies beyond it. Therefore, the sage only needed to make them aware of thought's limitations. If a fool who doesn't use his brain were to approach a sage, the sage would advise him to think. The speaker criticizes the modern spiritual trend of denigrating the intellect, which he says leads to more foolishness, not spirituality. He concludes that the first task of discrimination is to prioritize thought over belief. One must know both knowledge (vidya) and ignorance (avidya), understanding when to use thought and when to put it aside for silence and action.