Acharya Prashant addresses the misconception that no work is big or small. He begins by acknowledging someone who, after pursuing an MBA, is now in great sorrow. He questions the notion that all jobs are equal, asking if distributing copies of the Gita is the same as selling alcohol or bodies in a brothel. If all work were the same, then no work would be considered small or big. He challenges the listener to find any scripture that claims all work is equal, asserting that work is indeed big or small. The speaker explains that if one's family and society had read the Gita, they would know that Shri Krishna clearly states that there are different kinds of actions: 'sakam karma' (action with attachment to results), 'nishkam karma' (selfless action), 'akarma' (inaction), and 'vikarma' (forbidden action). The existence of these categories proves that all actions are different. He dismisses the idea that all work is equal as mere 'jan shruti' (hearsay or popular wisdom). He finds the phrase 'popular wisdom' nonsensical, comparing it to 'popular medicine' where a majority vote in a neighborhood would decide a sick person's treatment, which is absurd. He states that this foolish saying has become an excuse for people with weak intellects to choose the wrong work in life. Acharya Prashant advises seeking the principles of life from scriptures like the Shrimad Bhagavad Gita, Kathopanishad, and Ashtavakra Gita, or from saints like Nanak, Kabir, and Raidas, who dedicated their entire lives to understanding life. One should not seek such guidance from an ignorant relative who claims that no work is big or small. He points out that people use this saying as a convenient excuse when they fail to get the job they desire. He warns against treating such popular, foolish, and often extremely stupid sayings as truth, as they are not the verses of the Upanishads or the teachings of saints. He further states that the popular belief that parents are the first gurus is also a misconception. Parents themselves need a guru, so how can they be one's guru? He questions the tendency to follow ancestral advice or family traditions over the wisdom of figures like Shri Krishna. He concludes by saying that one's ancestors are not superior to Shri Krishna, and their teachings should not be prioritized over scriptural wisdom.