Acharya Prashant begins by expressing his heartfelt disappointment with the way Ramlila performances are conducted. He has watched many and finds the actors and their dialogues peculiar. He notes that even today, these performances often incorporate film songs. For instance, when Shurpanakha comes to entice, she will inevitably dance to an item number, and the dance will be performed in a way meant to entice, leaving no room for decency. He questions what kind of character of Shri Ram would emerge in the minds of young children who watch such Ramlilas. For them, the story of Ram becomes a source of entertainment. The speaker then addresses the questioner's dilemma about the difference between Ram, the son of Dashrath, and Ram as the ultimate truth. He clarifies that there is no problem in considering Dashrath's son as Ram, nor is there any prohibition against it. The issue lies not with Shri Ram but with our own perception. The problem is our ego. We are such that if asked to describe a simple event, each person would write a different account based on their own personality. A part of our personality gets mixed into what we say. Shri Ram did not write his own biography; dozens of different Ramayanas were written after him by various authors. For example, in North India, we are familiar with Valmiki's Ramayana and Sant Tulsidas's Ramcharitmanas, and there are tremendous differences between these two. These differences reflect the perspectives of the authors, not Shri Ram himself. The various forms and colors are not of Shri Ram but of the storytellers who wrote them. This phenomenon is not limited to North India. The depiction of Shri Ram changes in South India, Southeast Asia, and across different eras, reflecting the values of the people of that time and place. For instance, the modern trend of depicting deities with muscular bodies reflects current societal values, which was not the case in older depictions. The problem is that we mold our ideals and great figures into our own image, according to our convenience, beliefs, and self-interest. This is adulteration. This is why the speaker says that the highest, like Shri Ram, should not become a toy in our hands. To prevent this, we must grasp the essence of Ram. The essence of Ram is untouched by time and cannot be corrupted by it. The wise have always said that Ram is the ultimate truth, formless and attributeless. They advise against considering him merely a historical figure because that makes him susceptible to our interpretations. The real Ram is timeless. All the images we create are bound by time because we change with time, and so we change the images of our ideals and great figures. This is our fault, not the fault of the historical great men. We are the ones who are flawed.