Acharya Prashant begins by explaining a verse from the Bhagavad Gita, Chapter 2, Verse 22, which states that just as a person casts off worn-out clothes for new ones, the embodied one casts off worn-out bodies and enters new ones. He notes that this verse, while popular, is often misinterpreted because the identity of the 'embodied one' (Dehi) is not correctly understood. The confusion stems from not seeing who this embodied one is. The analogy is that a man casts off old, torn, or soiled clothes and puts on new ones; similarly, the embodied one takes on various bodily forms. To clarify, Acharya Prashant explains that in Vedanta, the Self (Atma, Truth) does nothing. The entire field of subjects, objects, relationships, actions, perceptions, and time belongs to Prakriti (material nature). The Self is not contained within this field, neither as a subject nor an object. It neither acts nor reacts, neither kills nor is killed. This is further supported by Verse 2.23, which states that the Truth (Self) cannot be cut by weapons, burned by fire, wetted by water, or dried by wind. All these actions happen only to objects within Prakriti. Therefore, if something can be killed, it is not the Truth. The speaker identifies the 'embodied one' as the ego (Jivatma), which is the eternal subject within Prakriti. This ego-tendency, the sense of 'I am', constantly attaches itself to various objects, forming identities like 'I am a goat,' 'I am a man,' or 'I am sick.' Prakriti is the dualistic field of the subject (the ego) and its infinite objects. For the ego, Prakriti becomes bondage (Maya, Avidya) when it is mistaken for the ultimate reality or the final destination. The ego's bondage is its improper association with Prakriti, which is a result of a clouded vision that cannot see the world for what it is. Vedanta, however, does not condemn Prakriti. Depending on one's attitude, Prakriti can be either a trap or a blessing. If one's attitude is foolish, Prakriti is the greatest trap. But if approached with respect and a desire to see things as they are, it becomes a great help, a means to liberation. It is worshipped as Devi or Shakti. The way out of the jungle of bondage is through the jungle itself. Shri Krishna is teaching Arjun that the only thing of ultimate value is his own liberation, not the transient things of Prakriti. The battle is Arjun's only way to 'meet the sky' (the Absolute), and he should not hesitate, as the real tragedy is not death but a life lived in bondage.