Acharya Prashant explains the common human belief that our hands and feet, our body, are tools that help us move. This common thinking, he says, has the ego at its center. The ego identifies with the body, saying, "My hands, my feet," and feels it has made a good decision because these limbs are useful for movement. This makes the ego feel it is right, that it is the truth. The ego's desire is to be able to say, "I am the truth." However, the speaker challenges this perspective by asking a fundamental question: why do we need to move from one place to another? It is because of our hands and feet, our body, that we are bound to one place at a time. The need to go from one place to another arises because the body can only be in one place at any given moment. So, the very hands and feet that we think help us move are also the reason we are confined to a single location. The body is a limitation, a kind of prison. You are happy that you have hands and feet to move from here to there, but you are not asking why you need to move in the first place. It is because you are a captive in one place. The body imposes a limit on you: if you are here, you cannot be there. The body is not your benefactor; it is the very thing that has created the distance from your destination. From the perspective of the sages (Rishis), the body is not a medium to fulfill desires but is itself the obstacle. The desire to be omnipresent is a fundamental human longing, but because we are bound by the body, we are limited. This creates the constant need to travel and explore. The Rishis use paradoxical language, like 'Brahman moves without feet and sees without eyes,' not to be taken literally, but to challenge our body-centric view. These statements are meant to shake our confidence in our senses and our identification with the body. The purpose is not to speculate about Brahman but to investigate the reality of the ego. The Upanishads are not about Brahman; their purpose is to challenge the ego. The journey of spirituality begins with self-doubt, leading to self-inquiry, then self-knowledge, and finally, self-surrender. But if one is filled with self-confidence, self-doubt will never arise. The Rishis' language is designed to induce this necessary self-doubt.