Acharya Prashant explains that the term 'Purushartha' in the context of Ashtavakra refers to the final step a seeker must take to move beyond the duality of the witness and the witnessed. While the 'Purusha' (the self or witness) is the observer of 'Prakriti' (nature or the mind), they are mutually dependent. The common state of mind is one where the witness and nature are completely entangled, leaving no distance between the doer and the observer. The second stage is becoming a witness, where one observes the movements of nature without being touched by them. However, even in this state, a subtle identity remains—the identity of being 'the witness'. True liberation, or the ultimate Purushartha, involves dissolving this final knot of identity, leading to a state of absolute silence and void where neither the witness nor the witnessed remains. He distinguishes between witnessing and indifference, clarifying that witnessing is a function of intelligence, not apathy. Indifference stems from a fixed identity that chooses not to care, whereas witnessing involves a deep, intelligent understanding of what is happening, which naturally leads to being unaffected. As understanding grows, the witness becomes purer and more detached. Acharya Prashant emphasizes that witnessing is the penultimate step of the mind; it is a method rather than the final destination. The ultimate state is 'Atma' (the Soul) or 'Samadhi', which is beyond all measurement and labels. He advises against constantly questioning 'Is this me?' regarding mental states, as the true nature of the self is emptiness, and nothing in the realm of the mind can truly be the self. Furthermore, he explains that for humans, returning to a natural state (Prakritisth) now requires passing through Samadhi. Unlike animals or plants that are naturally situated in nature without effort, humans have moved too far away from their center. To regain that original innocence and simplicity, one must transcend the artificial constructs of the ego. The witness is still within the realm of the mind and can be observed, which is why it is not the final truth. The deeper the witnessing becomes, the more the sense of 'I am the witness' fades away, eventually leading to the total dissolution of the ego into the infinite silence of the void.