Acharya Prashant begins his commentary on Chapter 2, Verse 14 of the Shrimad Bhagavad Gita, noting that Shri Krishna has just started to speak after Arjun's initial lament. He points out that unlike an ordinary seller who saves the best for last, Shri Krishna, as a lover, offers his most precious words right at the beginning. The essence of these opening verses is the principle of continuity in Prakriti (material nature). Shri Krishna explains that there are just eternal, unbroken processes, and the notion of a break in this continuity, such as birth or death, is inherently flawed. This understanding leads to a profound form of detachment. It is one thing to say one should not grieve for the departed, but it is an entirely different and deeper realization to understand that no one ever truly departs because no one ever truly arrived. Acharya Prashant elaborates that reality consists of processes, not separate entities. There is nothing to be killed, only processes like chemistry and physics, which are governed by their own laws. These processes are just that—processes—and they continue to operate. It is absurd to think of killing a process. However, the ego misinterprets this teaching. It clings to the idea of an eternal individual soul (Jivatma) that travels from one body to another. Shri Krishna's intention, according to the speaker, is to reveal the emptiness of all phenomena, showing they lack any independent, living substance or sentient agency. The experiences of the body are merely chemical and physical; there is no separate 'experiencer.' The experiencer and the experience are indistinct, arising and falling together. In fact, the experiencer follows the experience. The ego is described as chemistry calling itself consciousness. Acharya Prashant further clarifies the distinction between Prakriti and Atman (the Self). Prakriti is insentient, appearing sentient only through its association with the ego. The Atman, by its very nature, is incapable of association with anything else. The concept of the 'twice-born' (Dvij) is not about being born twice, but about realizing the fallacy of the first birth itself. The one who sees that their existence, bounded by birth and death, is a phantom appearance, is the true twice-born. A miracle, therefore, is not a material event but a transgression of physical conditioning. It is the ability to deviate from one's conditioning. The entire field of religion is the transcendence of Prakriti.