Acharya Prashant begins by stating that breaths run out, but incompleteness does not. Even if the other person gives their all, your mind will not be filled. He uses analogies to explain this: if an acacia tree gives all its thorns, a banana tree all its leaves, and all the animals in the world offer their skins, will your nakedness be covered? This constant running around in the world is nothing but a futile attempt to fill the inner hollowness, the vast abyss within. Responding to a questioner who quotes Kabir Saheb, "How can your mind and my mind become one?" Acharya Prashant explains that this statement comes from a very high place. When it is said that the minds cannot become one, the implication is that the ego thrives on its own uniqueness and, therefore, its difference from others. The ego needs to say, "I am different." To say "I am" is to say "I am different." Without this, the poor ego cannot even say "I am." When you say "I am," you are actually saying, "I am different." If you are not different from others, then your being has no meaning. The formula is that existence is division. What we call our being is a kind of division. To be fragmented is called being. To be separate from others is called being special. There must be some loss in being separate and special, which is why the wise have to say that it is necessary for the mind to be one. The mind will be one only when the ego is one. We will read mind as ego. There must be some loss when every person carries their separateness, their uniqueness, their false privacy. The wise person is one who says that the suffering endured to save one's identity is an expensive deal. The identity is not so precious that one should endure so much suffering to save it. It is better to let go of this identity. The one we are trying to save was never born. To try to save a dead person is to be called a fool. So what will you be called if you try to save the life of someone who was never born? The ego is called the son of a barren woman. It does not exist. We are trying to save something that was never born, and in the process of saving it, the entire life is wasted. The incomplete will remain incomplete, but the incomplete will never become complete. Breaths run out, but incompleteness does not. This is the problem statement: we are separate. And we are eager, desirous, and violent towards that from which we are separate. The formula is that these two will go together. For whom you have desire, you will also have violence towards them. Desire itself is violence. For whom you are attracted, God save them now. And if someone is attracted to you, it doesn't mean you are about to receive a gift; it means you are about to be hunted. The so-called belongingness is the beginning of violence because our belongingness is not of unity but of attraction. Attraction is something that is enjoyed. And in unity, the enjoyer himself is मिट जाता है. We are very afraid of becoming united. That is why we say we need enjoyment, not union or liberation. And we need so much enjoyment that what we call devotion, we have made it entirely into enjoyment.