Acharya Prashant explains that the moment an individual becomes ready to improve themselves, they immediately gain hope that the world can also improve. He asserts that if someone claims the world or others cannot change, it is a reflection of their own refusal to change. One who begins the process of self-improvement quickly realizes that everyone is capable of and eager for transformation. The taste of purity and innocence is such that one naturally desires to share it with everyone, making it impossible to remain pure while others remain impure. This realization leads from hope to faith. Discussing the Hamsa Gita from the Shrimad Bhagavatam, Acharya Prashant describes an encounter where the sons of Brahma, the Sanakadi Rishis, ask Shri Krishna, 'Who are you?' Shri Krishna responds by questioning the validity of their inquiry. He explains that if he is the Self (Atman), then the question is illogical because the Self is non-dual and devoid of diversity or divisions. There are no multiple versions of the Self; it is the singular truth. Therefore, if he is the Self, there is no distinct identity to provide. Conversely, if he is merely a physical body made of the five elements, he is no different from the questioners or any other material object, as everything originates from the same natural elements. Acharya Prashant emphasizes that Shri Krishna’s response is intended to strike at the root of ego and the sense of separation. The question 'Who am I?' (Koham) carries the hidden assumption that 'I' definitely exist as a separate entity. Shri Krishna negates this by pointing out that the Self is not personal or private; it cannot be injured or possessed like a physical object. He warns against the common misuse of the word 'Atman' to describe personal emotions or romantic feelings, stating that the Self is non-dual, does nothing, and cannot be categorized or imagined. One should use the term with extreme caution or remain silent. Finally, Acharya Prashant highlights that a truly spiritual person does not merely answer a question but investigates the questioner and the premise of the question itself. He explains that questions often arise from a point of untruth or ego. If the source were truth, it would result in resolution and bliss rather than more questions. Therefore, the spiritual method, as seen in Indian scriptures and debates, involves deconstructing the question to reveal the underlying ignorance. Shri Krishna does not provide a conventional identity because doing so would validate the questioner's false sense of a separate 'I'.
