Acharya Prashant explains that the world exists with the individual at its center, while Brahm serves as the underlying substratum or background. Brahm has no interest in participating at the macro level; instead, the universe is a manifestation of one's own tendencies and desires. He illustrates that just as a serious player requires an entire stadium to play a single game, human desire necessitates the existence of the entire cosmos to fulfill small, personal experiences. The universe does not exist independently but is born from desire; it is within the individual's 'nest' rather than the individual being within the cosmos. He distinguishes between two types of desire: the first brought us into existence and evolution, while the second kind leads us back to our original, immutable source. The Rishis and sages of Vedanta focused on the 'one'—the mind—rather than getting lost in the infinite diversity of the material world. When scriptures mention mundane things like food or grain, they are actually pointers toward gross manifestation or the material mind. Since we find ourselves already born into a world of suffering and action, Acharya Prashant advises that we must justify our birth by acting rightly and desiring rightly to eventually reach a state beyond the need for action. Regarding the origin of the universe, he clarifies that Brahm does not create but manifests by dividing into the 'I' tendency and the perceived world. Each sentient being lives within its own cocoon of an experienced universe, which they mistakenly take to be the final truth. This belief in the reality of one's own experiences is the root of ego and suffering. He concludes by noting that while people invent a creator like Ishwar to justify the universe's existence, Vedanta views both the creator and the creation as Maya. Brahm is distinct from the conventional concept of God, as both God and His creation are considered part of the illusory world.