Acharya Prashant begins by quoting the 22nd shloka of the Jivanmukt Gita, which states that the wise have known the mind, and the established principle is that liberation (Moksha) is attained only through the firmness of the mind. One who understands this is called a Jivanmukt, or liberated while living. Responding to a question about the mind wavering despite efforts, he asserts that there is absolutely no other way to achieve stability besides continuous effort (prayas) and practice (abhyas). He defines this as the proper use of time, warning that if time is not dedicated to the right effort, it will lead to one's destruction. The speaker describes the spiritual path as a kind of injustice, where destruction is easy and requires no effort, as if it's nature's default arrangement. In contrast, attaining liberation is difficult and demands constant practice. One is born into bondage; it is the default state. To get bondage, one doesn't need to desire it; it's enough to not desire liberation. Liberation, however, must be actively earned and is not guaranteed even with effort. The path is not proportional but binary; even if 99% of the rope of bondage is cut, the liberation achieved is zero. One remains in bondage until the very last bit is severed. Acharya Prashant uses the analogy of a prisoner who cuts 99% of the jail bars but gets caught before finishing; his situation becomes worse. This, he says, is the state of a seeker who does not dedicate their entire being—body, mind, and wealth—to their spiritual practice (sadhana). The path is not for the faint-hearted but for those willing to sacrifice everything. He advises that one should either commit fully to the spiritual path or remain in worldly affairs. If one chooses spirituality, they must put their whole life into it, as half-hearted efforts will only lead to disappointment and a worse state. To keep seekers motivated despite these harsh realities, a story is told in India that one might attain liberation in a future life. However, the speaker emphasizes that the rules of the game are fixed. He concludes by reiterating that the only way is to make an effort for what is not yet happening and to practice what has begun. One must either engage with full force or leave it alone entirely.