Acharya Prashant explains that to understand the verse from the Putragita, one must reverse the premise: there is no other virtue than cutting the bonds of attachment. He clarifies that sin (paap) and virtue (punya) are not fundamental experiences but are principles and definitions that are taught and can change with time, place, and culture. One cannot have a direct, innate experience of sin or virtue; these concepts are learned. The only fundamental experience is that of bondage (bandhan), which is felt directly as suffering and restlessness. For instance, a child must be taught that a certain act is wrong, but they will instinctively cry out if held too tightly, as the experience of bondage is direct. Based on this, the most accurate definition is that whatever increases one's bondage is sin, and whatever cuts those bonds is virtue. This is the truest definition, as others are conditional and can be misleading. For any individual, at any moment, virtue is that which saves them from bondage, and it should be pursued without hesitation. Conversely, sin is anything that binds, constricts, or limits, and it must be avoided. The purpose of life is to recognize these bonds and work towards freedom from them. Applying this to the context of the shloka, the attachment to a wife and son is the rope of bondage. The issue is not with the woman or child themselves, but with the nature of the attachment and the relationship, which is often rooted in selfish indulgence. The speaker gives the example of marrying a woman with the sole intention of producing a son for the salvation of ancestors, calling this a perverted and vulgar thought. Such intentions are stories man creates for his own gratification, masking them with noble-sounding reasons. To apply this teaching in one's own life, one must focus on identifying bondage. Wherever there is bondage, there is sin. Sin and virtue are a matter of choice. Since we are already born with significant bondage, the primary task is to not choose more bonds. The second task is to recognize the bonds we are born with and, through effort and spiritual practice (sadhana), attain freedom from them. This is the ultimate purpose of life.