Acharya Prashant explains verse 2.12 from the Bhagavad Gita, where Shri Krishna tells Arjun, "Never was there a time when I did not exist, nor you, nor these kings of men. Never will there be a time hereafter when any of us shall cease to be." He connects this to the preceding verse (2.11), where Krishna admonishes Arjun for grieving over those who do not deserve sorrow, as the wise grieve for neither the dead nor the living. The speaker clarifies that this statement about eternal existence is not about the individual ego but about Prakriti (nature or matter). He asserts that you, I, and the kings are all just Prakriti, which is an unending, immortal stream. It has no beginning and no end in time. The individual, the ego, is merely a temporary configuration of Prakriti, an illusion that begins and ends in time. Delving deeper, Acharya Prashant explains that what we call 'death' is simply the breakdown of a particular configuration of matter. The individual ego does not truly exist; therefore, it cannot be killed. He uses the analogy of a computer program that can be deleted. The human being is just a conditioned machine, an assembly of atoms and molecules. This is why the wise do not grieve. He quotes Kabir Saheb, who says, "I have a great desire to die," explaining that those who are truly alive rejoice in declaring themselves dead, meaning the dissolution of the ego. The speaker emphasizes that you are not grieving for them, but for yourself, for the loss of their self, a self that does not exist at all. This is because you have a tremendous stake in believing that your own 'I' exists. Acharya Prashant distinguishes between Prakriti, which is immortal, and the Atma (Self), which is timeless. The ego, however, begins and ends in time. Life, he explains, is not the physical, material existence, which is just a play of Prakriti. True life is an opportunity to come alive, which is Jivanmukti (liberation while living). This is a life free from the ego, a state of Sahajata (naturalness or spontaneity). The ego is a needless, unsolicited presence that only brings pain to itself. The war of Mahabharata, therefore, is about removing this gatecrasher, the ego. The speaker concludes that the verse is a profound teaching on the non-existence of the individual, revealing that what seems to be born and die is not real, and what is real is eternal.