Acharya Prashant explains that self-realization is not a fixed point but a continuous process. He cautions against mixing one's own understanding with spiritual teachings, comparing it to making a khichdi (a mixed dish) with one's own rice and someone else's lentils. He clarifies that self-realization is a continuous journey, not a destination one arrives at, humorously comparing the idea to reaching Haryana and instantly becoming a Haryanvi. A person is born into an environment that enters them, and as they progress on their journey, they gradually shed this conditioning. Whatever one has received by mere coincidence, through culture, time, and society, is slowly renounced. Using Swami Vivekananda as an example, he states that while Swami Vivekananda was born in Bengal where eating fish was common, he gave up non-vegetarian food in his later years. Even when he did consume it, he acknowledged it was wrong, as mentioned in his book 'Practical Vedanta'. This demonstrates his journey of evolution. One should not fixate on a peripheral aspect of a great person's life, such as meat-eating, to define them or to justify one's own habits. If meat consumption were the essence of Swami Vivekananda, then anyone who eats meat would become like him, which is a fallacy. Similarly, the speaker mentions that he can be seen drinking milk in old photos, but that doesn't define him today, as life is a journey of change and progress. He extends this point to other great figures who faced criticism, such as Jesus for his association with Mary, Shri Krishna for stealing clothes, Shri Ram for exiling his wife, and Valmiki for being a dacoit. The important thing is to see if a person is moving forward on their journey. He warns against two types of people who do not wish to improve: those who find faults in great individuals to justify their own stasis, and blind devotees who refuse to see any faults at all. Both these perspectives are flawed because they fail to recognize the journey of progress. Finally, Acharya Prashant distinguishes between folk religion, which emphasizes character and conduct, and Vedanta, which is not concerned with character but with the doer. The focus of Vedanta is on being real, not on being 'good' or 'bad'. He states that we need people who are centered in reality, not just those who adhere to a superficial code of goodness. The journey of self-realization is the journey of becoming someone else, someone new and real.