Acharya Prashant explains that there is no one who is not an idol worshipper. He defines the term 'murt' (form) as that which is manifest, physical, or matter, and 'puja' (worship) as bowing one's head before something. Therefore, idol worship means bowing one's head before a manifest thing. He asserts that everyone bows their head a hundred times a day, not before the unmanifest or transcendental, but before manifest things like the police, one's boss, or money. We are constantly bowing before various forms. Given this inherent tendency to bow down, the speaker explains that knowledgeable and loving people devised a method. They observed that since the head is always bowing—sometimes to money, fear, lust, or different people—it is better to stop bowing before the world. To aid this, they provided one idol that would refute all other idols. The true principle of idol worship is to stop the worship of all other worldly forms. For instance, if an idol of Shiva is placed, then only Shiva is to be worshipped. This act is not about adding a new object of worship but is an act of negation, a denial of the worship of all other idols. This principle is common to both Sanatana Dharma and religions like Islam that are against idol worship; both essentially say not to worship multiple forms. Acharya Prashant addresses the questioner's feeling that their soul does not permit bowing to an idol. He questions what kind of soul permits bowing to lust, worldly interests, hunger, and thirst, but not to a divine form like Shri Krishna. Bowing before a divine idol does not mean bowing to a physical form like a flute player or a cowherd; it signifies that the head will no longer bow anywhere else. When one stops bowing to everything else, the divine form ceases to be just an idol. The speaker recounts an incident where he was asked about keeping an idol despite speaking of Advaita (non-duality). He replied that he sees no idol, only Shiva, who is everywhere. The idol is merely a tool. The ultimate purpose of an idol is to help one go beyond the form ('murt') to the formless ('amurt'). The speaker equates 'murt' with the mental. One can only go beyond the external form (idol) when one transcends the form-based mental constructs within. When you stop bowing to other idols, this one idol also ceases to be visible, and only the formless reality, Shiva, remains. The idol is a familiar gateway to the unfamiliar, formless Truth.