Acharya Prashant addresses the question of whether Prakriti (Nature) desires liberation or is an obstacle to it. He explains that it is the 'Aham' (ego) that desires liberation. When this 'Aham' becomes attached to the various conscious and unconscious elements within Prakriti, then Prakriti becomes an obstacle on the path to liberation. Conversely, if the 'Aham' is not attached, then Prakriti itself desires liberation. He emphasizes that such questions are not objective but subjective and must be understood in the context of 'for whom' they are being asked. For the 'Aham', Prakriti is an obstacle on its path to liberation. The speaker clarifies that the 'Aham' is an element of Prakriti itself. He introduces the concepts of 'Para Prakriti' (higher nature) and 'Apara Prakriti' (lower nature) from the Bhagavad Gita, as explained by Shri Krishna. The 'Aham', which seeks liberation, is the 'Para Prakriti'. The rest of the material world, including all inert objects and beings without the consciousness for liberation, is 'Apara Prakriti'. Therefore, 'Para Prakriti' seeks liberation from 'Apara Prakriti'. This is also described as the 'Purusha' (consciousness) getting entangled in the play of 'Prakriti' (matter). Addressing the concept of enlightenment, Acharya Prashant states that it is not a final destination or a fixed point that can be reached. Liberation is a continuous process, an endless journey. He uses the analogy of calculus, where one can tend towards infinity but never reach it as a finite point. Similarly, liberation is like a horizon that recedes as one approaches it. The joy is in the journey itself. While a person can become almost completely free, the possibility of slipping back into bondage remains as long as the body exists, because Maya (illusion) continues to knock from within the body's own cells. The idea of a final, certified enlightenment is misleading. The process is to continuously move towards greater freedom.