Acharya Prashant explains the relationship between the form-based ('sakar') and formless ('nirakar') aspects of Krishna using an analogy. He states that 'Sakar Krishna' is like a physical copy of the Bhagavad Gita, while 'Nirakar Krishna' is the knowledge contained within it. The physical copy, which is with form ('sakar') and attributes ('sagun'), is a necessary medium to access the formless ('nirakar') and attributeless ('nirgun') knowledge or essence ('marm'). Without the copy, it is difficult to gain the knowledge. This analogy extends to idol worship. The importance of a stone idol ('pratima') is the same as that of the physical copy of the Gita. However, a common mistake is getting stuck on the medium itself. Just as many people keep the Gita at home but never read or contemplate it, many worship an idol without it leading them to the formless ('amurt'). If the idol does not take you to the formless, it is useless. Worshipping the idol of 'Sakar Krishna' is not enough; it is essential to grasp the essence of 'Krishnatva' (Krishna-consciousness). The idol should be a means to reach the formless, but people often mistakenly believe that idol worship in itself is sufficient. Acharya Prashant cautions against the romanticized stories and otherworldly images created around Krishna, stating they are dangerous because they have stolen the Gita from people. These stories have turned Krishna into a mere personality, which ruins everything. He asserts that Krishna is beyond the senses and cannot be seen like a limited object. This romantic storytelling has led people away from the Gita's profound knowledge. The insistence on 'sagun' (with attributes) worship is described as both a strength and a major flaw of Sanatana Dharma. Its strength lies in making the Hindu mind liberal and tolerant, as it involves worshipping nature and everything with attributes. Its weakness is that people get stuck with the 'sagun' and do not easily move towards the 'nirgun' (attributeless), which is the real thing. This is why reformist streams like Jainism, Buddhism, and Sikhism, which did not focus on 'sagun' worship, had to emerge. The mind is deceitful and corrupts the original teachings, as seen when Buddhists started making idols of Buddha. Acharya Prashant identifies Ram, Krishna, and Shiva as the three pillars of Sanatana Dharma. While texts are associated with all three, Krishna's Gita is the most popular and accessible. He stresses that losing the Gita means losing a great deal. The stories about Krishna, especially those from the Bhagavata Purana, have overshadowed his role as the giver of the Gita. People find it easier to engage with tales of 'Laddu Gopal' and the butter thief, which require no intellectual effort, than to face the transformative and ego-shattering knowledge of the Gita. He concludes that the Gita must come first; only by understanding the Krishna of the Gita can one truly understand the Krishna of the Bhagavata Purana. Otherwise, one risks moving further away from the truth.