Acharya Prashant responds to a question about the disturbing state of society, where companies selling harmful products like tobacco and alcohol use prominent actors for advertisements, and the public remains silent. He corrects the questioner's premise that society has formed an alliance with falsehood, stating that the society itself is the falsehood. He explains that there is no question of an alliance; they are one and the same. To illustrate his point, Acharya Prashant notes that the very society in question bestows civilian honors like the Padma Shri upon those who sell tobacco, pan masala, and gutkha. Similarly, those who completely corrupt religion and spread gross superstition are awarded the Padma Bhushan and Padma Vibhushan. These honors, he emphasizes, do not fall from the sky; the society itself gives them. This happens because the society is corrupt and wants to see corrupt people elevated. The lesson, he suggests, is to stop respecting these so-called honors, which are honorable in name only. He further elaborates that we have a strong desire to believe that we are good and that the fault lies with others, the society, or the system. However, he asserts that we are the society, and the system is ours. We are the ones who choose the leaders and buy tickets for the actors' movies, making them successful. These same actors then receive awards like the Padma Shri and proceed to sell gutkha to our children. Entertainment is of great importance to us, so we honor entertainers as 'heroes of the century,' and they, in turn, do such things. Everything that happens around us is a reflection of our inner state. What is happening outside is a result of what we are inside. Acharya Prashant explains that we contribute to the external situation in two ways: first, by actively engaging in irreligion and corruption, and second, by remaining silent and inactive in the face of it. He criticizes the notion of 'spiritual peace' as a major problem, as it leads to inaction where one should raise their voice and confront the issue. He cites the example of Shri Krishna, who could not stop the war, questioning how we could. When Dharma (righteousness) and Adharma (unrighteousness) are in direct opposition, there can be no middle path. The desire for a middle way or a peaceful settlement stems from a weak heart and a lack of courage to take a stand for the right, as taught in the Gita.