Acharya Prashant responds to a question about how to identify one's own hidden cleverness through self-observation. He begins by explaining that the starting point is to observe one's own thoughts and beliefs, particularly when one says, "I thought," "I believed," or "I felt." He asserts that these statements are often used to give oneself a clean chit, driven by a selfish motive. Our assumptions are always aligned with our self-interest. To illustrate this, he gives an example of a disciple who avoids a meeting by assuming his teacher is asleep, a convenient excuse that serves his own laziness. The disciple could have made other assumptions, but he chose the one that benefited him. This, Acharya Prashant explains, is the cleverness that self-observation aims to catch, which he likens to "catching the inner thief red-handed." To further elaborate on self-deception and hidden desires, Acharya Prashant uses several humorous examples from Bollywood movies like 'Andaz Apna Apna' and 'Hera Pheri'. He describes scenes where characters engage in absurd and illogical behavior to fulfill their underlying motives, such as two men trying to ride a single-seater moped and being left behind, or people trying to squeeze into an already full taxi, causing someone to fall out the other side. He suggests that if one cannot see the reflection of their own life in these comedic absurdities, it is difficult to understand life at all. These scenes, he implies, are a mirror to our own convoluted ways of operating. Acharya Prashant clarifies that self-observation is not merely watching one's actions but understanding the hidden intentions and desires that drive them. He quotes Sant Kabir: "Maya is a cheat, cheating the whole world. The one who cheats the cheater (Maya), I bow to that one." He explains that true innocence is not foolishness but being cleverer than all worldly cleverness. This is contrasted with the concept of 'Mithyachari' (a hypocrite) from the Gita, who conceals their true desires. He emphasizes that we often play games with ourselves, professing one intention while secretly pursuing another. In conclusion, Acharya Prashant defines self-observation as the practice of seeing the real intention behind one's desires and assessing the excellence, or lack thereof, in one's actions. It is about seeing the actual substance within. He criticizes the pretense of being simple or spiritual while harboring ulterior motives. A truly spiritual person is not a fool but is so astute that they can see through all deceptions, especially their own. He advises against being a 'lolu' (a fool) who is easily deceived, especially by oneself. The path is to be honest about one's intentions and to observe the quality of one's work and desires.