Acharya Prashant addresses a question regarding a verse from the Bhagavad Gita (Chapter 2, Verse 22), which compares the embodied one taking new bodies to a person changing clothes. He clarifies that the central confusion arises from misidentifying the 'embodied one.' The Truth, the pure Self, or the Atma, is formless, nameless, timeless, and bodiless. Therefore, the Atma cannot be the 'embodied one' that takes on bodies. The 'embodied one' mentioned in the verse actually refers to Prakriti (Nature) or the Jivatma (the individual self). He explains that the Jivatma is not the Atma, nor is it the 'Atma of the Jiva' (the soul of the individual). The Jivatma is what the Jiva, the individual being, mistakenly considers its center or Atma—this is the ego or the 'I-sense'. It is this Jivatma, which is a part of Prakriti, that moves from one body to another. This process of rebirth is not a singular event after death but a continuous one. The body and mind are in constant flux, and the 'I-sense' continuously takes 'rebirth' from one state to another, for instance, from 'I am happy' to 'I am angry'. Acharya Prashant dismisses the popular notion of a soul leaving a dead body to enter a new womb as a childish fantasy and a misinterpretation of Vedanta and the Gita. He states that nothing particular to a person survives their death; all that one identifies as 'I' is destroyed. What does survive is the principle that existed even before birth, which is Prakriti itself. It is Prakriti that undergoes the cycle of birth and rebirth, much like waves rising and falling in an ocean. Each rising wave can be seen as a birth and each falling wave as a death. The Atma, in contrast, is a mere witness, a perfect non-doer, observing the entire play of Prakriti. The Atma is unborn (Aja) and immortal (Amar); it never takes even a first birth, so the question of its rebirth does not arise. When discussing birth, rebirth, and death, the Atma must be kept entirely separate from the process. The entity that is interested in taking birth is the ego, the 'I-sense' (Aham-vritti), which is a part of Prakriti.