Acharya Prashant begins by explaining a verse from the Ashtavakra Gita, which advises one to disrespect the three traditional aims of life: Dharma (righteousness), Artha (wealth/purpose), and Kama (desire). He states that these are often pursued as temptations and inspirations for worldly gains, such as performing rituals (puja) to get a son, avoid business losses, or exorcise ghosts. He terms this approach 'sakam dharma' (desire-based religion) and urges for its complete disregard. The speaker elaborates on the concept of 'Purushartha', the aims of human life. He clarifies that 'Purusha' refers not to a specific gender but to the ordinary, bound consciousness of any living being. Initially, the Purusharthas were considered to be only three: Dharma, Artha, and Kama. These were seen as the goals for any person, and their attainment was considered the mark of a successful life for both men and women. These three aims were intended to provide a framework that would keep the ego (aham) pacified. With the advent of Vedanta, a fourth and ultimate Purushartha was introduced: Moksha (liberation). Vedanta posits that Dharma, Artha, and Kama are only valuable if they serve as stepping stones toward Moksha. If they do not lead to liberation, they are not only useless but can become the cause of one's downfall. The speaker emphasizes that the 'Dharma' being rejected is the one that is merely a cause for Artha and Kama, which is not true Dharma but 'adharma' (unrighteousness) in disguise. The only true Dharma is that which leads the ego towards the Self (Atman), which is self-knowledge. Acharya Prashant criticizes traditionalists ('paramparavadi') who cling to the past, claiming to be custodians of culture while living in bygone eras. He sarcastically questions why they stop at 200-400 years ago and don't go back 20,000 years to the age of dinosaurs. He asserts that only the Truth is truly 'modern' (aadhunik), meaning ever-present and new. A spiritual person lives in the present, not in the past. Quoting Kabir Saheb, he says, "Maya is like a shadow; it runs after the one who flees from it and flees from the one who faces it," to illustrate how people chase the past instead of facing the present truth. He concludes by referencing the Bhagavad Gita, where Shri Krishna tells Arjun that those attached to the desire-filled, ritualistic parts of the Vedas cannot understand the message of desireless action (nishkam karma). The journey of consciousness is likened to an airplane that must first run on the ground (Prakriti, bondage) before it can take flight into the sky (Moksha). Therefore, the ultimate goal of life is liberation, and any pursuit of Dharma, Artha, and Kama that does not serve this ultimate purpose must be disrespected and abandoned.