Acharya Prashant explains that the Jivatma (individual soul) is what the Jiva (living being) refers to as its Atma (Self) or 'I'. The Jivatma is the very essence of the Jiva's existence, its center, and what it considers to be its soul. He emphasizes that it is crucial to understand that the Jivatma is not the Atma. The fundamental error that humans make is confusing the ego (aham) with the Atma, and vice versa. This is akin to mistaking falsehood for truth and truth for falsehood. This confusion of Jivatma with Atma has led to great suffering. When this distinction is lost, attributes that belong to the Jivatma (the ego) are wrongly applied to the Atma. For instance, statements like 'my soul is restless,' 'love is the union of two souls,' or the idea of the soul migrating from one body to another, are all descriptions of the Jivatma, not the true Atma. The speaker clarifies that the Atma does not experience restlessness, does not need peace, and does not travel between bodies. The Atma is beyond all such states and descriptions. The purpose of spirituality, he states, is to recognize the Atma and to separate it from the ego. It is to break the identification with the ego as the self. However, by equating Jivatma with Atma, this purpose is defeated. The Atma neither comes nor goes, neither enters a womb nor leaves a body, and neither experiences sorrow nor desires happiness. It is beyond all words and descriptions. To even use the word 'Atma' should be done with great caution, as the closest thing to it is silence. Citing a verse by Kabir Saheb, "Kabir, the cloud of love rained upon me; my soul became joyous, and the whole forest turned green," the speaker explains that this joy and experience of love belong to the Jivatma, the mind. The Atma does not rejoice or need love; it is the ego that desires love. The Atma is like the sky, unaffected by the seasons of autumn or spring that occur within it. Therefore, it is an act of great ego to call the Jivatma 'Atma'. To progress in life, one must see oneself as false, which opens the possibility for improvement. The truth itself is indestructible, but our personal truth, our relationship with the ultimate Truth, is fragile and needs to be protected.