Acharya Prashant explains that 'Varna' is not something one inherits by birth. He argues that if 'Varna' were related to the body, it would not be a topic fit for discussion in the Upanishads, as these scriptures scoff at body-identification. However, the ego corrupts this concept, turning 'Varna' into something body-based and hereditary, inherited from one's parents. This distortion transforms 'Varna' into 'Jati'. The speaker clarifies the distinction between 'Jati' and 'Varna'. 'Jati' relates to 'Jaat', which means 'the born one' and refers to the physical body. In contrast, the spiritual meaning of 'Varna' pertains to the quest of the consciousness (the born one) for the unborn one. 'Varna' was originally intended to signify the level of elevation of one's consciousness, which is the fundamental purpose of life. The ego, by making 'Varna' hereditary, relieves individuals of the responsibility to elevate their consciousness. This leads to justifications like, "I am born a Brahmin, so I am already elevated," or "I am not a Brahmin, so I have no obligation to live a godly life." This corruption extends to other systems like the 'Ashram' (stages of life), 'Dharma' (righteous duty), and 'Karma' (action), which also become forms of bondage when misinterpreted by the ego. The 'Ashram' system, for example, is meant to be a guideline toward emancipation, not an end in itself. The ultimate objective of life is liberation, and all actions, studies, and relationships should serve this goal. The ego, however, conveniently forgets this and uses these systems for its own gratification, such as using the sanction to marry to choose a seductive partner without considering their role in the spiritual journey. The speaker concludes by stating that the central message of the sages is that liberation is the only non-negotiable, absolute goal; everything else is dispensable. True religion is the inherent urge to be free. Therefore, 'Dharma' is the responsibility for liberation. When the ego takes over, 'Dharma' and 'Karma' are reduced to mere rituals, and their true purpose is lost. The ego keeps itself busy with external deeds and frivolities to conveniently forget the inner state and the need for liberation.