Acharya Prashant begins by stating that when the time for a true righteous war arrives, all the rioters and troublemakers will be nowhere to be seen, as they lack the courage to fight a real battle. For these people, the meaning of religion has become rioting, creating trouble, sloganeering, and hatred. If you ask them if the Bhagavad Gita has any place in their religion, if they have ever read it, or if they can explain the meaning of even one verse, they will have no interest. For them, religion means a communal feeling, a kind of gang formation, a tribal mentality of 'my tribe versus your tribe,' leading to constant fighting. He clarifies that he is not refusing to fight, noting that his favorite scripture is the Shrimad Bhagavad Gita, which is filled with war. He is not saying that one should not fight for the protection of Dharma; in fact, he asserts that life is a constant battle from which one cannot retreat. However, he points out that the kind of war these people are fighting has no Dharma in it. Just because wars are fought to protect Dharma does not mean that all wars happening in the world are for the sake of Dharma. He is also not suggesting that a spiritual person should never take up arms, citing how Shri Krishna urged Arjun to pick up his Gandiva bow and fight, scolding him for his weakness. Shri Krishna even tells Arjun to kill Bhishma and Karna. Acharya Prashant explains that spirituality does not forbid war or killing, but spirituality must be present in the act. The current acts of stone-pelting and sloganeering are merely the ego showing its arrogance. When one chants 'Jai Shri Ram,' is it out of devotion and surrender to Shri Ram, or is it an echo of a rotten ego? He questions the basis of this ego, asking what these individuals have achieved internally or in the world. He describes three sources of power: a lower one from worldly achievements, a higher one from inner achievements, and a third, most degraded one, which comes from achieving nothing but spreading false religious frenzy. Using something as high as Dharma for the lowly purpose of satisfying the ego is an unforgivable crime. He concludes by reiterating that when a real righteous war comes, these rioters will vanish. The real battle is like Arjun's, where the arrows were aimed outward, but the wound was felt within. It was a fight against his own attachments to relatives, friends, and teachers. The real war requires enduring injury to one's own ego and attachments. These people are not ready to be a puppet in Krishna's hands or to let go of their attachments; they lack the courage for the real fight, which is the wounding of the ego.