Acharya Prashant addresses a question about his denial of reincarnation, clarifying that he does not reject the concept of reincarnation itself, but rather the reincarnation of the individual person (vyakti). He asserts that reincarnation definitely occurs, but the crucial question is, whose? He explains that it is the 'aham-vritti' (ego-tendency) that is reborn, not the individual ego. Using an example, he states that a person named Raju will not be reborn as Kaju, and any claim of remembering a specific past life is fraudulent. Everything personal to an individual turns to ash with death; what remains is the 'vritti' or tendency. He elaborates that tendencies such as fear, delusion, and the desire for liberation are what get reincarnated. Every new child is born with these inherent tendencies, and this is the true nature of reincarnation. The soul (Atma) is unborn and immortal, so it cannot be born or reincarnated. The individual person has only one life. The cycle of birth and death is a continuous play within nature (Prakriti). He compares this to waves in an ocean: one wave subsides and another rises, but it is the ocean itself manifesting anew, not the previous wave being reborn. He reiterates that he is not denying reincarnation but explaining whose reincarnation it is, challenging the common assumption that it is one's personal self that is reborn. Addressing the second part of the question—that if there is nothing after death, one should just eat, drink, and be merry—Acharya Prashant counters that spirituality is not for improving a future life but for rectifying the present one. He asks who is truly merry, pointing out that everyone is suffering in this life. Spirituality is the immediate remedy for this present suffering. All of our problems, whether with family, work, or health, exist in this life, right now. Therefore, spirituality's purpose is to cut the root of this present sorrow. The law of karma and desireless action (nishkam karma) is not for future rewards but for attaining immediate peace in this very moment. One who acts wrongly suffers instantly because the doer (karta) itself is flawed.