Acharya Prashant addresses a question regarding a verse from Asa Di Var in the Guru Granth Sahib, where Guru Nanak Dev Ji asks why women are called bad when they are the source of all life and even kings. He explains that Guru Nanak Dev Ji is addressing two groups: misogynistic commoners who believe in male supremacy and spiritualists who view Prakriti (nature or the material world) as the root of bondage. He highlights the hypocrisy of men who claim superiority or spiritual detachment while remaining deeply dependent on women and the physical world for their existence, companionship, and future generations. He notes that even the greatest spiritual figures like Shri Krishna and Shri Ram were born of women, emphasizing that without the physical body provided by woman, no spiritual journey or liberation would be possible. Acharya Prashant further explains the relationship between Purush (consciousness), Prakriti (nature), and Paramatma (the Supreme Truth). He asserts that as long as one is body-identified, they have no right to curse Prakriti or women, as the body itself is a manifestation of Prakriti. He clarifies that only the 'True Lord' is without a woman, meaning only those who have transcended body-identification are truly free from Prakriti. He argues that Prakriti is a necessary companion on the path to liberation and that it is the responsibility of the Purush to establish a right relationship with her. If Prakriti becomes an obstacle, it is due to the actor's own lack of awareness and support for worldly impulses, rather than any inherent fault in the passive nature of the universe. In response to questions about evolution and consciousness, Acharya Prashant explains that consciousness itself is a part of Prakriti and often lives in the illusion of being separate. He refutes the idea that Prakriti 'gives' consciousness to humans, noting that consciousness cannot exist without the physical brain. He concludes by emphasizing that the responsibility for spiritual progress lies squarely with the individual's choices and awareness. He also briefly clarifies that terms like Brahma, ParaBrahma, Atman, and Paramatma all point to the same ultimate reality, though they may be used differently in various intellectual or spiritual contexts.