Acharya Prashant explains that the Bhagavad Gita is a philosophical document of the highest order rather than a mere story. He defines the ego as the 'I' feeling that causes suffering, emphasizing that it is not just limited to pride or power. Both feeling superior and feeling inferior are manifestations of the ego. The ego becomes most apparent when one makes statements about oneself, whereas in the thick of action or play, the ego falls silent. He clarifies that the ego does not diminish simply by working on large-scale projects; it only diminishes when one is devoted to the absolute. A person managing a massive army can still be egoistic, while a simple saint may be egoless. Referring to the Ashtavakra Gita, Acharya Prashant warns that anyone claiming to have attained liberation as a personal achievement is neither enlightened nor a seeker. Liberation is not something a person can possess, just as a prison cannot 'possess' freedom. He further discusses the nature of love and devotion, stating that real love for liberation is one-sided because the seeker needs liberation, but liberation does not need the seeker. He describes the human struggle as a conflict between love and habit. While small habits defeat our intentions, the 'mother habit'—the tendency of the 'I'—can even defeat one's love for the truth. Addressing the internal conflict that arises from self-judgment, Acharya Prashant argues that such conflict is necessary if one's current state causes suffering. He compares this to the body's immune system, which must remain in conflict with pathogens to ensure survival. He concludes by stating that spirituality is not necessarily about God, but about the practical pursuit of freedom from suffering. If a person is divided within and experiencing confusion or strife, they must strive for the 'best' within themselves to reach a point where that suffering ceases.
