Acharya Prashant clarifies a misunderstanding about existence after the body's demise, stating he never claimed that 'we' as individuals persist. He explains that the identity one considers as 'you' can cease to exist at any moment. What truly remains is not the individual 'you' and is not bound by time; it doesn't exist at one moment and then the next. Believing otherwise is a significant error. The speaker addresses the concept of rebirth, explaining it as a continuous, moment-to-moment process. He illustrates this by saying that a person is not the same from one week to the next, and this change is itself a form of rebirth. He asserts that 'you' are not reborn because 'you' are nothing more than the body. When the body is shed, the individual 'you' also ceases to exist. All impressions, experiences, and realizations are seated in the brain, which is material. Acharya Prashant likens them to data on a hard disk: if the brain is destroyed, the impressions vanish. They are mental activity, matter that is consumed by fire upon death. He dismisses the idea of a 'subtle body' that carries these impressions forward, stating that no such thing exists. To enter the realm of spirituality, one must first fully respect and understand the material world. The religious mind is one that questions the ultimate reality of things by asking if they existed before creation. If something could not exist when there was nothing, it cannot be considered true. The real cycle to be concerned with is the daily one of waking, sleeping, eating, and being troubled. Those who are preoccupied with the afterlife often have no understanding of their present life. For one who understands this life, there is only the present moment: 'This is it.' The speaker concludes that concepts like rebirth or a day of judgment are stories told out of compassion to people who are unaware of their own suffering. The purpose of these narratives is to make them realize their current state, so they can move towards a life of true joy. He distinguishes between the Puranic tradition, which is full of such stories, and the Upanishadic path. He advises that one should first become established in the Upanishadic understanding before delving into Puranic tales, as our conditioning often starts with these stories, bypassing the foundational truths of the Upanishads.