Acharya Prashant clarifies that when discussing the relationship between man and nature (Prakriti), one must understand that nature encompasses not just the external environment like trees, plants, and animals, but also one's own body. Therefore, the question should be about the relationship between consciousness (Chetna) and nature. He explains that consciousness and nature belong to two entirely different planes. This distinction is elaborated in the Shrimad Bhagavad Gita, particularly in the chapter titled 'Kshetra-Kshetrajna Vibhaga Yoga' (The Yoga of the Division of the Field and the Knower of the Field), where Shri Krishna advises understanding the difference between the two and not confusing them. The speaker defines the 'Kshetra' (field) as Prakriti (nature) and the 'Kshetrajna' (knower of the field) as Chetna (consciousness). The fundamental nature of consciousness is to seek 'Mukti' (liberation) from all entanglements and bondages. In contrast, Prakriti does not seek liberation; it is characterized by the three 'Gunas' (qualities) and is in a constant state of play, involving birth, death, and change. Prakriti is content within itself and has no higher aspiration. The ideal relationship for consciousness with nature is to be a detached witness ('Drashta'). This means observing nature, including one's own body, from a slight distance without forming attachments or relationships. Running away from nature is also a form of relationship and is not the solution. Due to ignorance, humans tend to project consciousness onto nature, attributing emotions like love or wickedness to animals, and project nature's qualities onto consciousness by identifying with the body. This confusion between the inert and the conscious is the root of suffering and exploitation. The goal of spirituality is the worship of consciousness, which involves respecting liberated consciousness and understanding the clear distinction between the conscious self and inert matter. By knowing the inert as inert, consciousness can free itself from its own inertia, which is its ultimate purpose and joy.