Acharya Prashant explains that two of the ego's favorite tendencies are being called out, discounted, and exposed as false. The first of these tendencies or inclinations is 'Sambhuti,' which means becoming or affirmation. The aim of addressing the ego is to reach the immeasurable. The ego is told that to get rid of the suffering that comes with all the finiteness and limits it has, it must proceed towards that which is something totally different from it, beyond it. Unless it is totally different, there can be no freedom from suffering, because in the current state, and even in an expanse of the current state, there is bound to be finiteness and measurability. All the states that you can think of or experience are in your own domain and expressible in words, which means they will involve suffering for you. The speaker notes that the 'beyond' has to be expressed as 'that' or 'it,' with no name given. The Upanishads respectfully desist from naming it, saying, "It is different, they say, from becoming. It is different, they say, from non-becoming." This shows a great degree of reverence; the speaker explains that the Upanishads respect the 'beyond' so much that they do not feel entitled to even call it by a name, let alone touch it. This reverence is because they know their own littleness and have become certain of it. Knowing their littleness, they do not feel entitled to even call the infinite by a name. The speaker then discusses the two favorite tendencies of the little self: affirmation (Sambhuti) and demolition (Asambhuti). He explains that the usual religious person practices affirmation without demolition, continuing with their false life while also going to a temple to affirm their trust in God. This is 'Sambhuti without Asambhuti,' a harmful path where God is used to secure one's false world. Conversely, those who only practice demolition (Asambhuti) also fail. The demolisher, the ego itself, is impure, and the process leads to unbearable loneliness, causing the ego to revert to its old ways. The Upanishads state that those who live by Asambhuti alone enter darkness, and those who live by Sambhuti alone enter even deeper darkness. The solution, as stated in the Upanishads, is to know both becoming and destruction together. This means having both discretion (Vivek) to turn away the false and faith (Shraddha) to be devoted to the real thing. As the seeker progresses, the processes of Sambhuti and Asambhuti merge. The one who was demolishing has become so clean and clear that even the impurity inside him has been demolished. At this point, the object and subject of faith have become one. The sword of demolition has cut through itself. This is Yoga.