Acharya Prashant begins by referencing saints who questioned the accumulation of wealth, explaining that their intent was to highlight that one's being should possess such inner strength that even if stripped of all possessions and left naked, their self-pride and self-respect remain undiminished. This, he states, is the true vitality of one's being. An ideal person is one whose honor is not stained even if everything they own is taken away. Responding to a question about regaining a sense of childhood completeness, Acharya Prashant clarifies that the completeness of a child is illusory. He uses the analogy of a newborn baby's teeth, which exist but are hidden within the gums. Similarly, a child possesses a hidden incompleteness, a latent tendency ('vritti'). This inherent tendency is what allows society, family, and education to convince the child that they are incomplete. He argues that if a child were truly complete, no external influence could impose a feeling of incompleteness upon them. The child has the tendency for incompleteness from birth, which is later exploited by societal conditioning. He elaborates that society imposes conditions on a person's being, making love and respect contingent upon achievements like getting good marks or winning medals. Consequently, individuals internalize these conditions, believing their life is worthless without fulfilling them. The tendency for incompleteness originates from the body, but the specific conditions are taught by the world. To overcome this, one must question the belief that they will be ruined if these conditions are not met. This belief is merely a story, not a fact, and it can be dismantled through experimentation and testing. Acharya Prashant advocates for distinguishing between the 'I' (the self) and the 'mine' (possessions, actions, beliefs). While one's actions and beliefs can be flawed, the essential self remains untouched. A Vedantin, he explains, has the humility to accept flaws in their actions but the firmness to not let these flaws define their being. This involves a combination of surrender and rebellion. He encourages testing one's beliefs through honest, incremental experiments, free from any insistence on a particular outcome. This process helps differentiate between fact and fiction. Finally, he connects this inner completeness to forming healthy relationships. A person who is whole within does not need anything from others and can relate to them based on who they are, not what they have. He uses the story of Yajnavalkya and his two wives, Maitreyi and Katyayani, from the Brihadaranyaka Upanishad as an example. Maitreyi chooses knowledge over material wealth, demonstrating the correct priority. The speaker urges the audience to experiment in their own lives to discover what they and others truly value, quoting Kabir Saheb's couplet about keeping critics close to purify one's nature.