Acharya Prashant responds to a question about why Shri Ram is called 'Maryada Purushottam' (the ideal man of honor) despite abandoning his pregnant wife, and why Yudhishthir is called 'Dharmaraj' (the king of righteousness) despite gambling away Draupadi. He counters with analogies, asking why Sachin Tendulkar is called 'Bharat Ratna' despite getting out on four runs in a World Cup final, or why Amitabh Bachchan is called a superstar despite having 20 flop films. He points out that just as there are dozens of songs by legendary singers that were not hits, we don't judge their entire legacy by these few instances. The speaker highlights the questioner's selective focus, noting that people are willing to consider a cricketer's entire career but become instant judges when it comes to figures like Shri Ram and Yudhishthir. The speaker suggests that the real motive behind such questions is to find an excuse to avoid the wisdom these figures offer, as their teachings can be threatening to one's current way of life. By finding a flaw, one can conveniently dismiss their entire message. He explains that the questioner remembers all the alleged faults of Shri Ram, such as the killing of Shambuka or Sita's fire test, but ignores the hundreds of 'golden gems' in his character. This is a deliberate choice to avoid the challenge their wisdom presents. The speaker emphasizes, "In this, it is your loss, they lose nothing." He further explains the concept of an 'Avatar' (incarnation), stating that they are not the Supreme Brahman but have taken a human-like form to help humanity. For this reason, the formless has to become with form, and the limitless has to become limited. An Avatar will inevitably have some human-like qualities and flaws to be relatable. If they were perfect and beyond all human emotions, they would be of no use. A great man who claims to be flawless is likely a hypocrite, as any real person will have some shortcomings. It is up to one's perspective whether to focus on the flaws or the greatness. Ultimately, the speaker asserts that one's perspective determines the course of one's life. Those who wish to rise will find a reason to do so, while those who do not will find excuses even in the greatest of figures. He questions the questioner's true intention: is the problem with Shri Ram being called 'Maryada Purushottam' or with the concept of 'Maryada' (discipline) itself? Is the issue with Yudhishthir being 'Dharmaraj' or with 'Dharma' (righteousness) itself? The choice to learn or reject is one's own, and the consequence of that choice is also one's own. If you don't learn from Ram, you will learn from someone else, but you will learn.