Acharya Prashant questions whether those who oppose beef and cow slaughter would continue to be milk lovers if they knew that the beef and dairy industries are deeply interrelated. He points out the strange paradox that the majority of opposition to beef in India comes from those who love milk. Citing the recent beef ban in Maharashtra, he calls the move "wonderful, but stupid," because people do not realize that the beef comes from the same cattle previously used for milk and farm needs. The cattle slaughtered for beef do not drop from the sky; they are the same animals from the dairies and farms. Humans, he explains, consume the cow twice: first, for its milk and the bull for its energy on the farm, and secondly, for its meat when it can no longer provide labor or milk. He recalls that when a beef slaughter ban was proposed, farmers opposed it, arguing they would have to sell their old, unproductive oxen to the butcher or their own children would starve. This illustrates the direct link between the utility of cattle and their eventual slaughter. The speaker criticizes the hypocrisy of religious people who claim to love the cow but chain it in a cowshed and exploit it, asking if chaining, feeding, and forcibly reproducing an animal for personal benefit can be called love. Acharya Prashant connects this issue to spirituality, stating that Shri Krishna represents the Gita, idealess action (Nishkam Karma), and the height of spirituality. He laments that in the land of Krishna, his image has been manipulated to be that of a cowherd who relishes milk, curd, and butter, which is then used to justify dairy consumption. He challenges people to read the Gita to understand what love truly is, suggesting that if they did, they would not cling to this convenient, mythical image of Krishna. He notes that going to the Krishna of the Gita is considered "dangerous" because it challenges these comfortable beliefs, so people prefer the Krishna of mythical stories, which helps them continue to consume. This critique is extended to the broader state of religion and spirituality in India, which he says has unfortunately become synonymous with milk usage. He gives the example of "Dugdhabhishek," the ritual of bathing a Shivling with milk, calling it nonsensical. He explains that Shiv stands for total love and the dissolution of the personal, not the exploitation of animals. He concludes that India has been crueler to the cow than to any other animal, and this cruelty is perpetrated in the name of love and religion. He posits that if cows could speak, they would say they want to escape from India.