A questioner observes that while the viewership of the channel is growing, some people who listen to the talks seem to develop an ego. They proudly claim to be followers but their real-life problems, such as mental and social harassment, persist. They use the speaker's words to justify their inaction, questioning where they would go if they left their difficult situations. The questioner asks if spirituality is just becoming a painkiller for them and what the right course of action is: tolerance, forgiveness, or protest. Acharya Prashant responds by clarifying that his words are often quoted partially, which distorts their meaning. He gives an example: he may have said that nature has made women physically weaker, but he always adds that one is not the body or nature, but consciousness, and the goal of consciousness is to transcend nature. People conveniently remember the part about their weakness but forget the part about transcending it. He explains that nature has given everyone merits and demerits, but the aim is to use what nature has given to go beyond it. The goal is to know your bondages and then break them. Regarding how to deal with difficult people, Acharya Prashant states there is no single, fixed medicine. The correct action depends on many variables, including one's own desire for liberation, understanding, the depth of the relationship, and the specific circumstances. A simple answer like 'leave the situation' is not always practical. He distinguishes between staying in a relationship out of love versus staying out of self-interest (swarth) or fear. He clarifies that when he advises against staying somewhere for self-interest, he means one should drop the self-interest, not necessarily the place or relationship. When self-interest and fear are gone, one becomes the master of their situation, just as a fakir is called a king because he has no self-interest. He further explains that merely listening for years does not guarantee change if the intention is not right. The Bhagavad Gita has been available for ages, yet few have truly benefited because it depends on the listener's intention. He humorously points out that people often listen with numerous distractions, treating the content as entertainment. He outlines the spiritual process: *Shravan* (listening), *Manan* (contemplation), *Nididhyasan* (meditation), and *Samadhi* (absorption), noting that most people do not even complete the first step of proper listening. The real answer, he concludes, comes from one's own deep desire for liberation (*mumuksha*).