Acharya Prashant begins by questioning the reality of the perceived world (Sansaar). He posits that just because something is visible does not make it real, comparing it to seeing stars after being slapped or the visions in a dream. The world appears to exist, but whether it truly does is unknown. The real distinction, he argues, is not between a theist and an atheist, which he considers a minor difference. The more significant difference lies between those who believe God is 'out there' and those who believe God is 'here.' He then defines several terms. 'Ishwar' (God), 'Bhagwan' (Lord), and 'Satya' (Truth), 'Brahman', and 'Atma' (the Self) are discussed, with the latter three being synonymous. The term 'Bhagwan' is typically used for a person with attributes (Saguna), such as Bhagwan Ram or Bhagwan Krishna, but can also refer to the formless (Nirguna) creator. In contrast, 'Ishwar' is always formless (Nirakar), the supreme controller of Prakriti (Nature). The concept of Ishwar initially implies an external entity controlling Prakriti. However, with advancing knowledge, it becomes clear that Prakriti operates on its own inherent laws. Therefore, Prakriti is its own master, and in that sense, Prakriti itself is Ishwar. Vedanta, he explains, takes this inquiry further. It starts with the fundamental certainty of 'I am' (Aham). The ego (Aham) seeks fulfillment in the world, but this search is futile. When the seer (drashta) dissolves, the seen (drishya) also vanishes. Since the seer and the seen together constitute Prakriti, the dissolution of both means Prakriti itself is not ultimate. That which precedes Prakriti must be formless, and this source is the Atma. Thus, the true Ishwar is the Atma. The journey of religion begins by seeking God externally, but spirituality (Adhyatma) culminates in knowing Ishwar as the Self within. He supports this with couplets from Kabir Saheb, emphasizing that the divine is within you, and the world does not see it.