Acharya Prashant explains that the practical, on-the-ground meaning of caste differences, where one group considers itself superior and the other inferior and they do not intermarry, is a phenomenon that exists everywhere in the world, not just in one country. He states that while the way this division enters a society may differ from place to place, the root cause is singular. At some places, this division is called caste, at others it is called class, but the fundamental reason is the same: the human mind loves boundaries and divisions. It is essential for the mind to divide. He elaborates that where division is not based on caste, it occurs on some other basis. For instance, even in highly developed, mature, and liberal countries, a very poor person and a very rich person will not be found eating from the same plate. In a top-tier restaurant, poor people are either not found, or if they are, they are waiters. The division is already made. While there may not be a sign at the door saying, "Only rich people can enter," the menu card or rate card is sufficient to convey this message. The speaker compares this to the British era's "Dogs and Indians not allowed" signs, suggesting that the menu card now serves a similar purpose of exclusion. This division is not just an Indian problem but is present everywhere in the world. The speaker points out that the period of deep-rooted casteism in India was also a time of economic decline, military decline, and a lack of scientific progress for centuries. He suggests that all these diseases might have a common source. This common source is the ignorance, the fog within the mind. When this fog prevails, a person engages in numerous acts of madness, exploiting others and causing their own destruction. He criticizes the hypocrisy of those who claim to be against the caste system but then engage in other forms of division, such as barring bachelors from apartments or advocating for the legalization of prostitution. He argues that one cannot just treat one symptom; the entire disease must be addressed. The speaker asserts that the problem is not specific to any religion or community, as divisions exist everywhere. He gives examples of sectarian violence in Islam and caste-like divisions among Sikhs. He warns against the mistake of blaming Sanatana Dharma for casteism and consequently rejecting the Upanishads. He argues that the Upanishads are, in fact, the very solution to remove such divisions. The law cannot bring unity and equality beyond a superficial level; it cannot compel love. True unity comes from the Upanishads, which teach that you are not the body, so the caste of the body is meaningless. The Upanishads ask you to consider the caste of consciousness, which has no caste. This understanding is the way to eradicate casteism.