Acharya Prashant begins by expressing disdain for the religion practiced by the masses, citing a ritual called 'throwing away poverty' as an example. In this ritual, a lamp symbolizing all the household's suffering is placed on the road, with the belief that whoever touches it will absorb the suffering. He humorously remarks that he crushed a dozen such lamps, as he has already taken on the suffering of many. He contrasts this popular religion with the true religion of Shri Krishna, stating he follows the latter, which is why he doesn't adhere to the former. He challenges the audience, asking why they follow a religion that Shri Krishna himself explicitly asked them to discard. The speaker points out the hypocrisy of people who would be ashamed to admit they are attending a spiritual session on Diwali, preferring to lie that they were lighting sparklers. He then delves into the teachings of the Gita, explaining that the ritualistic part of the Vedas (Karma Kand) is concerned with the three Gunas and fulfilling worldly desires. Shri Krishna, however, asks Arjun to transcend these Gunas. The speaker emphasizes that popular religion is about fulfilling desires, whereas the Gita is about desirelessness (Nishkamta). He calls the Gita a 'dynamite' that blasts away the conventional religious mindset. Acharya Prashant explains that one must be free from the three Gunas, free from dualities, established in timeless truth, free from the anxiety of acquisition and preservation, and established in the Self. He quotes Kabir Saheb to illustrate the deceptive nature of the mind (Maya), which can feign death even when it is still alive. He describes the spiritual journey as a progression from separation (Viyog) to union (Yog), then to the preservation of that union (Yogakshem), and ultimately to a state beyond even the need for preservation (Niryogakshem). The core message of the Gita, he concludes, is Self-knowledge leading to desireless action and the renunciation of action.