Acharya Prashant explains that the Vedas are the supreme scriptures of the Sanatana tradition, and Vedanta is their philosophical essence, or the 'Jnana-kanda' (knowledge section). He contrasts this with the 'Karma-kanda' (ritualistic section) of the Vedas, which involves desire-driven actions and the worship of natural forces like Agni (fire) and Vayu (wind) as deities. Vedanta, he states, is the true Hindu Dharma, teaching one to go beyond nature and act without desire for fruits (Nishkama Karma), as the Gita also teaches. He defines Dvaita (dualism) as the belief in two separate, true realities: the individual self and the external world. This perspective, which validates sensory experience and the ego, is the root cause of suffering, as it leads one to wander in the world seeking fulfillment. It also posits a creator God who is separate from the individual. This entire framework of dualism was prevalent before Vedanta and is what Vedanta seeks to correct. Advaita (non-dualism), on the other hand, is the direct path to liberation. It challenges the reality of the world as perceived by the senses, questioning the very basis of our belief in its existence. Advaita is the pure truth that the ego finds difficult to accept, which is why it has never been very popular. The speaker asserts that India's neglect of Advaita Vedanta has led to its decline and that its revival is crucial for the upliftment of both India and the world. When asked about having pictures of saints like Kabir Saheb in his room while advocating for the formless Advaita, Acharya Prashant clarifies that the mind itself operates in duality. Therefore, to reach the non-dual, one must use dualistic tools. Just as a path out of a forest must pass through the forest, the mind, which is a slave to images and experiences, can use these very images (of Shiva, Buddha, Kabir Saheb) as a means to transcend thought and enter the formless reality of Advaita.