Acharya Prashant explains that deities are merely an enhanced version of human beings and are not equivalent to Brahman. He highlights the uniqueness of the Upanishads, which introduced a reality that is dimensionally different from the human self. This reality, referred to as Brahman or Atman, is distinct from anything humans can imagine. While Brahman is dimensionally different, it is also very close to the individual; one only needs to discard their illusions to realize it. The speaker contrasts this with common childish conceptions of God, which are often modeled after powerful kings or landlords sitting on high thrones, dispensing rewards or punishments based on their whims. Such ideas are merely extensions of human social structures and traditions. He further clarifies that everything humans perceive—including kings, deities, and the universe—exists on the plane of nature (Prakriti). Brahman, however, is beyond nature; it is the source and the transcendental reality. Acharya Prashant emphasizes that Brahman is not 'God' in the conventional sense, as the term 'God' often refers to a concept within the realm of Maya (illusion). While one might seek to 'attain' God, the goal in Vedantic philosophy is to 'merge' into Brahman, which signifies the total dissolution of the ego. Unlike God, Brahman does not act, speak, or require temples and prayers. It is an indivisible non-duality (Advaita). Finally, the speaker notes that the world is a creation of the human ego, not of Brahman. From the perspective of Brahman, the world does not even exist. He cites Kabir Saheb to illustrate that everything within the realm of time and nature, including deities and celestial bodies, is subject to death and destruction. Only that which is beyond time is indestructible. Therefore, the worship of deities or a personal God is merely a provisional means or a method in Vedanta, not the ultimate end. The true end of spiritual practice is not the attainment of a deity, but the complete annihilation of the ego.
