Acharya Prashant addresses a question regarding 'sanskars' (impressions/conditioning) and rebirth. He clarifies that while biological and physical sanskars are inherited from the womb, the notion of a child being born with tendencies from a personal past life is a misunderstanding. A child's initial knowledge, such as recognizing a word, is acquired from the environment after birth. The qualities a child is born with are not a result of an individual's past life karma but stem from the collective consciousness (Samashti) and the randomness inherent in nature (Prakriti). The child holds no personal responsibility for these innate qualities. The speaker further explains that judging these inherent qualities as good or bad, fortunate or unfortunate, is a projection of our own ego-based values. For instance, we might consider birth into a poor family a result of past sins due to our own greed for money. Similarly, a child born with a physical defect who dies early is not necessarily paying for past sins; this is merely our ego's interpretation. Nature exhibits diversity, like a small blade of grass and a large banyan tree, and neither is inherently superior or inferior. It is the ego that assigns these labels of good and bad to this natural variation. Acharya Prashant elaborates on the concept of rebirth, stating that it certainly occurs, but not for the individual person. A person's life is a one-time event. What is reborn is the 'vritti' (tendency or mental modification), which is an impersonal force that continues to manifest through different individuals. Therefore, the rebirth is of the impersonal vritti, not the personal self. He also addresses a question about the stories in scriptures like the Yoga Vasistha, explaining that they are imaginary. He asserts that, except for Brahman (the ultimate reality), the entire world is an imagination. These stories are not historical facts but symbols pointing to a truth beyond imagination. Our ego, identified with the body, gets caught up in the historical details of avatars, such as their birth dates, instead of focusing on the Truth they represent. Finally, he clarifies the relationship between Atma (the Self) and Brahman. He states that their oneness is not a union of two separate entities. Instead, they are two names for the same reality, much like 'water' and 'neer' are different words for the same substance. The common cultural belief that a separate soul (Atma) will one day merge with a separate supreme soul (Paramatma) is incorrect. When asked about the symbolic meaning of the stage decoration, he humorously reveals that it was an impromptu arrangement with no deep, hidden meaning, put together with available materials to manage the setting.