Acharya Prashant explains verses 21 to 25 from the second chapter of the Shrimad Bhagavad Gita, which he describes as some of the most important yet most misused verses. These verses, he states, form the basis of the life philosophy for the common Indian, but their improper interpretation has led to great misfortune. He urges the audience to pay close attention to understand their true meaning. The speaker elaborates on the core philosophy, which posits two fundamental elements: Atman (the Self) and Prakriti (Nature). He explains that Prakriti is merely an illusory manifestation (Maya) of the Atman. Therefore, its existence is considered equivalent to non-existence, leaving only the Atman as the sole reality. This concept of oneness is called Advaita (non-duality). The Atman is the ultimate Truth, also referred to as Brahman or the Supreme Self. Within Prakriti lies the Ahamkara (ego), which is of particular interest to a spiritual seeker as it is the source of all suffering. Acharya Prashant clarifies that Dharma is the path for the ego to move towards the Atman. In the context of the Gita, Shri Krishna represents the Atman, while Arjun represents the ego. Dharma is meant for the ego, which has the choice to follow the righteous or unrighteous path. Shri Krishna, being the embodiment of Atman, is beyond Dharma; whatever he does is Dharma. Therefore, Arjun must follow Dharma, and Dharma itself follows Shri Krishna. The path Shri Krishna walks is the path of Dharma. He further explains that the Atman is eternal and untouched by Prakriti, which is transient. The two are dimensionally different and can never become one; when the ego reaches the Atman, it dissolves. The sole purpose of everything in Prakriti—be it time, money, or relationships—is to aid the ego in its journey towards the Atman. If anything, including the Kauravas in the context of the Mahabharata, becomes a hindrance to this journey, it is valueless and as good as dead. Shri Krishna asserts that those who oppose him are against life itself and should not be considered truly alive. The speaker also addresses the concept of rebirth, clarifying that it is the ego, the embodied one (Dehi), that changes bodies like one changes clothes, not the Atman, which is formless. He connects this to the true meaning of being a 'Sanatani' (follower of the eternal path), which is not about rituals but about being established in the Self (Atma-stha), as the Atman is the only thing that is Sanatana (eternal). Similarly, he redefines 'Aastik' (theist) as one who accepts the existence of the Atman, and a 'Nastik' (atheist) as one who, despite performing rituals, does not understand the Atman.