Acharya Prashant explains that which gives birth to the sense of 'I' (ego) is ignorance (Avidya), and that which dissolves the sense of 'I' is knowledge (Vidya). He states that there are two kinds of knowledge. The first is knowledge that only discusses the object, what is visible. This is called ignorance (Avidya) or nescience. The second is knowledge in which you see not only the object but also the subject. This is called knowledge (Vidya). In English, what we call 'knowledge' is actually only suitable for Vidya. For Avidya, the appropriate term is 'nescience'. While it is a type of knowledge, involving the collection of information and data, in the scriptural context, it is not called knowledge but nescience. True knowledge exists only when you discuss both the seen (drishya) and the seer (drashta). When you only talk about what you saw, this is the domain of ignorance (Avidya) and nescience. Ignorance is not the absence of knowledge; it is incomplete, fragmented knowledge. It is the knowledge where the knower is completely oblivious to themselves. A person might gather knowledge about the world, but in all this, they do not mention themselves. They don't reveal why they are so interested in these things. Your questions are not just about a subject; if a listener can hear, your question reveals who you are. The questions you ask are a reflection of some void within you. To know a person, it is enough to listen to their questions. The speaker gives an example of how he would respond differently to the same question, "What is freedom?", based on who is asking. The question is not just expressed through words but also through one's eyes and face. When a timid girl asks, she is really asking if freedom exists and if she can attain it. Her question reveals a lot about her. But when a rowdy person asks the same question, he is essentially saying, "Free me!" The treatment for him would be different, for his own benefit. Spirituality is Vidya because, along with knowledge, it has an aspiration for liberation (mukti). You don't just want to know the ego; you want liberation from the ego. In fact, the desire for liberation comes before the knowledge of the ego. Ignorance (Avidya) is so widespread because there is security in it; no one will ask you, "Who are you? How are you?" They will only ask what degrees you have, what knowledge you have acquired. This is the realm of ignorance. When ignorance causes a lot of suffering, a person is forced to turn towards knowledge (Vidya). Bondage is the sense of being the body. The ego's interest is in the various forms of the Self, which is the world. The ego identifies with the body and wants to be the enjoyer of the world. To recognize this game of the body and the world, and to be free from the desire for its fruits, is liberation (moksha).