Acharya Prashant begins by stating that no one can be exploited without their consent, especially not on a large scale or for a prolonged period. He explains that a woman has two options when facing exploitation. The first is to place all the blame on men for creating exploitative customs, treating her as an object, and considering her someone else's property. He acknowledges that this is not entirely wrong, as men have indeed exploited, suppressed, and treated women as objects for a long time. However, he finds this approach of complaining unappealing because it originates from a sense of weakness. The second, and preferred, perspective is for a woman to examine her own role in her exploitation. The speaker asserts that if a woman does not consent, no one can rule over her. He argues that without a woman's own consent and will, a man could not have suppressed her so easily and for so long. This leads to the core of his argument, which is the role of 'Prakriti' (Nature). He explains that in the absence of knowledge (gyan), nature dominates. While knowledge may or may not be present, the body (deh) always is, and the body is a manifestation of nature. A human being without knowledge is like an animal, as both possess a body. The body is a certainty, and the body means nature. Nature has assigned women the crucial task of reproduction and nurturing to perpetuate its cycle, a role also given to females of other species. To ensure this, nature has made women inherently more body-centric. They are endowed with a greater degree of attachment (asakti), delusion (moh), and possessiveness (mamta) than men, as these qualities are necessary for child-rearing. This natural predisposition is further intensified by social conditioning, which teaches women that their virtues lie in shame (lajja) and possessiveness. Consequently, a woman's life becomes centered around the body—her own, her family's, and the creation of new ones. This complete identification with the body is the fundamental cause of bondage for any individual, male or female. This deep-rooted conditioning, both natural and social, prevents women from seeking liberation (mukti). They internalize their bondage to such an extent that they choose it themselves, often unconsciously, by conforming to societal norms of beauty and behavior. The speaker points out that the purpose of spirituality is to transcend the material, the body. However, if one is completely identified with the body, the spiritual journey cannot even commence. This, he concludes, is the ultimate reason for the persistent exploitation and bondage of women.