Acharya Prashant explains that the truth, or Brahm, cannot be known through mental activity, language, or the ego. He clarifies that when one claims to know the truth, they have merely objectified it and brought it down to the plane of duality. Language, being a product of the mind, can only refer to material objects and finite concepts. Therefore, those who claim to understand the truth do not truly know it, as their understanding is limited by their mental infrastructure and conditioning. The Rishi in the Kenopanishad cautions against the ego's trap of claiming enlightenment or spiritual experiences, asserting that the truth is not an object to be experienced or a milestone to be reached. The speaker emphasizes that the Kenopanishad focuses on the principle of rejection, or 'neti neti', to dismiss everything that is not the truth. He highlights that whatever people worship or adore is often a figment of their own imagination and ego. The Rishi repeatedly warns that Brahm is not what the eyes see, the ears hear, or the mind thinks, but rather the power behind these senses. The word 'Ken' signifies 'by whom', prompting an inquiry into the source that sends the mind on its search. Acharya Prashant notes that the mind searches only in the fields of material objects or imagination, neither of which contains the truth. Finally, Acharya Prashant discusses the nature of meditation and the ego's resistance to truth. He describes meditation as the preparation for the person to get lost, meaning that the individual 'I' cannot exist in the state of truth. He points out that the tendency to worship falseness and misinterpret spiritual terms like Samadhi or Ananda is a universal egoic trait. He concludes by stating that people often remain silent or avoid speaking about these truths as a defense tactic to preserve their inner falseness and avoid having their egoic structures demolished by the truth.