Acharya Prashant addresses the widespread misconceptions regarding the definition of a Brahmin, noting that it is often wrongly associated with birth or caste. He highlights two extremes: those who claim Brahminhood by birth and those who criticize scriptures as tools of oppression. He asserts that the Vajrasuchi Upanishad clarifies this by defining a Brahmin as one who is free from defects and connected to the non-dual Self. True Brahminhood is characterized by the state of Brahman, as echoed by Kabir Saheb, who stated that a Brahmin is one who contemplates Brahman. The speaker explains the scientific and investigative approach of the Vajrasuchi Upanishad. The text systematically rejects various physical and social attributes as the basis for being a Brahmin. It argues that the soul cannot be a Brahmin because all souls are essentially the same and are born according to their respective actions. The body is not a Brahmin because all human bodies are composed of the same five elements and undergo the same processes of decay and death. Furthermore, if the body were a Brahmin, its cremation would be considered a sin, which is not the case in practice. Acharya Prashant further details the Upanishad's rejection of caste, knowledge, and action as defining traits. He points out that many revered sages originated from diverse backgrounds, proving that caste is not a prerequisite for spiritual greatness. Knowledge and religious conduct are also insufficient markers, as individuals from other classes, such as Kshatriyas, have historically possessed profound wisdom and performed virtuous deeds. The underlying motivation for action is common to all beings, making external actions an unreliable measure of Brahminhood. The true Brahmin, according to the Upanishad, is one who has transcended duality and lives in a state of absolute bliss and self-realization. Such an individual is free from ego, attachment, greed, and sensory delusions. Acharya Prashant emphasizes that this definition applies to all scriptures, including the Vedas and Puranas. He concludes that Brahminhood is a result of intense spiritual discipline and a second birth, where one renounces their birth-based identity and conditioning to realize the Brahman. One must earn the title of Brahmin through spiritual practice rather than inheriting it.