Gita key verses course 26 – Isn’t one God enough? Does the Gita teach polytheism? – Gita 07.21

The Concept of Many Gods in the Vedic Tradition

Thank you for joining today’s discussion. We’re going to explore a concept that has often been misunderstood and debated—the idea of multiple Gods within the Vedic tradition. Specifically, we’ll address the question: why are there so many Gods in Indian tradition, and what does this mean for us in understanding the Bhagavad Gita and applying its teachings in our lives?

The Gita’s View on Polytheism

In the Bhagavad Gita, particularly in verse 7.21, Krishna says:
“As one desires to worship whatever form, I make their faith unshaking.”
This verse indicates that Krishna himself is behind the worship of various forms of divinity. He ensures that the faith of devotees remains strong in the particular form they choose to worship.

So, the question arises: why does the Vedic tradition present the worship of many Gods? And how does this system work harmoniously under Krishna’s divine guidance?

Three Key Topics to Address:

• Why Are There Many Gods?
• How Do They Serve a Common Purpose?
• How Does This Reflect Krishna’s Compassion?

We will explore these topics by examining the conventional understanding of religious systems. The two broad categories for understanding worship are monotheism (the belief in one God) and polytheism (the belief in many Gods). The Vedic conception, however, is distinct—it can be described as polymorphic monotheism, which means that there is one Supreme God who manifests in many forms at many levels.

Monotheism vs. Polytheism

Monotheism, as seen in the Abrahamic religions (Judaism, Christianity, Islam), centers around the belief in one God. These religions often criticize polytheism, which was prevalent in the ancient world, particularly in Europe before Christianity became dominant. With the rise of Christianity in Europe, the idea of multiple Gods was considered a form of chaos, with gods allegedly competing for supremacy. This notion was spread further by European colonists, who, upon arriving in India, saw the worship of multiple deities and mistakenly labeled it as polytheism.

In contrast, the Vedic conception of divinity is not polytheistic. It is a form of polymorphic monotheism, where there is one Supreme God, Krishna, who manifests in various forms and at different levels through many divine personalities, such as Indra, Surya, and Shiva.

The Vedic Approach: One Supreme God with Many Subordinate Gods

Unlike the Abrahamic view, which holds that there is one true God and many false gods, the Vedic tradition teaches that there is one Supreme God (Krishna) and many subordinate Gods. These subordinate Gods are not false but are real divine personalities who serve a common purpose in the cosmic order.

In the Vedic system, the many deities are seen as cooperating under Krishna’s guidance, rather than competing for power. Each deity has a specific role in maintaining the balance of the universe, and they function together harmoniously under the supreme direction of Krishna.

The Abrahamic Perspective on Idolatry

In contrast, the Abrahamic religions often viewed idols or deities as false gods. When conquering new territories, the rulers in these traditions would destroy idols, believing it was a righteous act. This destruction of idols is celebrated in many religious texts, including the Old Testament and in the life of Prophet Muhammad.

However, in the Vedic tradition, deities like Indra, Chandra, Surya, and Shiva are not considered false or inferior. They are seen as real, powerful entities who are part of Krishna’s divine plan.

The Vedic conception of divinity doesn’t fit into the Western categories of either monotheism or polytheism. It recognizes one Supreme God, Krishna, who manifests in various forms across different levels of existence. These manifestations are real divine personalities, and their worship serves a common purpose of bringing devotees closer to Krishna. This system reflects Krishna’s extraordinary compassion, allowing people to worship Him in forms that resonate with their particular inclinations and needs.

The Abrahamic View vs. Vedic View of Divinity

In the Abrahamic religions, the concept of false Gods is often associated with the idea that these false Gods detract from the worship meant for the one true God. To the extent that these false Gods are destroyed or rejected, the true God’s glory is enhanced. This idea was historically put into action, such as in India, where many mosques were built by demolishing Hindu temples. The sacred imagery from these temples was often repurposed for mosque construction, symbolizing the idea of stepping on the false Gods to reach the true God.

While this intolerance is often enacted by extremists, the intolerance in conception is mainstream in Abrahamic religions. The idea is that no other Gods should be worshipped because they are considered false and compete with the true God. Understanding this mindset is crucial in appreciating the differences with the Vedic conception of divinity.

The Vedic Conception: Cooperation Rather than Conflict

The Vedic tradition differs significantly from this view. Instead of seeing other Gods as false or competing with the true God, the Vedic conception can be understood as a cosmic cabinet ministry, where there is one supreme God (Krishna) who serves as the “prime minister” and many subordinate Gods who are like cabinet ministers, each with their own roles and responsibilities. Just as ministers may have occasional conflicts over minor issues, all the Gods in the Vedic tradition work together under Krishna’s leadership to administer the cosmos and help elevate the lives of the devotees.

Intrinsic Cooperation for Cosmic Administration

In the Vedic tradition, despite any occasional disagreements, the Gods work cooperatively for the administration of the universe and the elevation of individuals. This cooperation reflects a deeper, cosmic harmony. It is not a matter of one deity competing against another, but of each divine personality fulfilling their role to help individuals progress on their spiritual journey.

The Role of Different Forms of Worship

The Vedic tradition also recognizes that people are at different levels of spiritual consciousness. This is why there are different forms of worship to accommodate various stages of personal development. For example, the Matsya Purana explains that the 18 Puranas are divided into three categories based on the three modes of nature: goodness, passion, and ignorance. Six Puranas correspond to each mode, recommending different deities and forms of worship depending on the devotee’s state of consciousness.

This system is not rigid, and it is not to say that every worshiper of Shiva is in ignorance or every worshiper of Vishnu is in goodness. Rather, this typology serves as a guide for understanding how the practice of worship is designed to help people progress spiritually according to their nature and stage of consciousness.

Krishna’s Compassion in the System of Worship

Now, let’s look at how this system reflects Krishna’s extraordinary compassion. A story from the Abrahamic traditions can help illustrate this. Many of you may know the story of the Prodigal Son, a parable from the Christian tradition.

In the story, a wealthy father has a son who, feeling constrained by his father’s control, demands his share of the inheritance and leaves to live independently. The son squanders his wealth on indulgence and eventually ends up in poverty, working for an exploitative master who makes him feed pigs. At his lowest point, the son remembers how even his father’s servants were treated better than he is now. He decides to return home, hoping for some mercy from his father.

When the son returns, despite having rejected his father and squandered his wealth, the father joyfully welcomes him back, celebrating his return. This story reflects the unconditional compassion of the father, who represents Krishna in the Vedic tradition. Krishna, like the father in the story, is always ready to welcome back those who have gone astray, regardless of their past mistakes, as long as they come back with a sincere heart.

The prodigal son story, found in biblical literature, illustrates how great God’s love is. Despite our rejection, God does not turn away from us but instead accepts us back when we return. While this is true, the Vedic tradition goes further, suggesting that God doesn’t simply wait for our return—He actively works to help us return. One of the ways God does this is by creating the system of worship of the devatas, or gods, as part of a divine arrangement to guide us back.

Let’s extend this metaphor. Imagine the prodigal son is not simply a wayward son, but the son of a king. The father, seeing his son’s suffering, understands that if he approaches directly, the son may not return. So, the father sends his representative—a minister—to invite the son back. The minister’s role is to offer something better than what the son is currently receiving. By returning to the kingdom, the son is coming back under the king’s influence, even if he hasn’t yet returned to the royal palace itself.

This is how the worship of the devatas works in the Vedic tradition. When individuals are not yet ready to directly worship Krishna or serve Him, He arranges for them to worship representatives of His—gods who serve as administrators in His cosmic system. These gods, though serving as intermediaries, are still connected to Krishna and, by worshiping them, individuals are elevated to higher levels of consciousness, even if they’re not yet ready for direct service to Krishna.

The worship of these gods often starts with a desire for material benefits. People may seek relief from fear, desire, or other needs, which are common motives for worship. By worshiping the devatas, individuals are participating in an authorized system and are indirectly engaging with Krishna’s cosmic administration. Over time, however, they may begin to question: “If I’m worshiping these gods, do these gods themselves worship someone?” This inquiry often leads them to discover that the gods, too, turn to a higher divine power—specifically, Vishnu. In moments of cosmic danger, the devatas themselves approach Vishnu for protection and guidance.

In this way, the system of worship, as arranged by Krishna, provides a pathway that helps individuals gradually elevate themselves, moving from worship of the devatas to eventually seeking Krishna Himself. This arrangement reflects the profound compassion and care Krishna shows in guiding every soul back to Him.

In the Vedic tradition, the idea of worshiping the devatas (gods) is understood as part of a gradual progression toward Krishna, much like a person who serves a king’s minister and wonders if the minister has a higher authority. Over time, the individual may realize that there is a greater power above the gods—the supreme Lord, Krishna. This awareness might lead them to worship Krishna directly. However, even when they come to Krishna, they may do so with mixed devotion, much like the prodigal son returning to his father but not yet fully ready to accept his role as a prince.

This mixed devotion is an important stage in the spiritual journey. People may come to Krishna seeking material benefits, much as the son initially returns to his father out of necessity rather than pure love. However, through association, purification, and gradual understanding, they begin to see that Krishna is not merely a giver of desires, but the fulfillment of all desires. This marks a shift from mixed devotion to pure devotion.

Krishna, in His compassion, sets up the system of worship by giving power to the gods and faith to their worshippers. The gods do not compete with Krishna but are part of a divine arrangement that helps souls progress toward Him. Krishna provides the necessary tools for this progression by granting faith to those who worship the gods. This process is not about Krishna’s glorification; rather, it’s about elevating souls toward Him. Even if a soul doesn’t return to Krishna immediately, any step closer to Him is considered a success.

Krishna’s approach is selfless—He is not concerned with personal glorification. Unlike worldly rulers who may want to be recognized as the ultimate authority, Krishna’s goal is the elevation of the soul, even if it means using intermediaries like the devatas. The system of worship is not about forcing worship of Krishna; it’s about creating pathways that eventually lead souls back to Him.

This is in contrast to the biblical view of God as a jealous figure who punishes those who worship other gods. In the Bible, worshiping false gods leads to calamities, as God is depicted as fiercely protective of His honor. The Vedic tradition, on the other hand, does not portray God as jealous but as zealous for the welfare of the soul. Krishna is not concerned with whether He is directly worshipped but with whether the soul is progressing and being elevated. His compassion is manifest in the systems He has set up to guide souls toward their ultimate spiritual destination.

To clarify the concept of Krishna giving faith to the worshippers of the devatas, there’s some confusion that arises from different interpretations. While the verse itself doesn’t explicitly mention the Super Soul in the heart, Prabhupada in his purport connects it to the Super Soul, suggesting that Krishna grants faith through this divine presence within. Another interpretation, like that of Madhvacharya, points out that even the Puranas glorifying the devatas ultimately come from Vishnu, as all scriptures, including the Vedas and Puranas, are considered to emanate from the divine breath of Vishnu.

One challenge that arises from this is when reading certain Puranas, such as the Shiva Purana, it might appear as though Shiva is supreme. Similarly, other Puranas might elevate different gods. This can seem contradictory, but the purpose of such glorifications is not to establish the supremacy of one devata over others but to inspire wholehearted worship. The idea is to encourage faith in people, motivating them to worship and thus progress spiritually.

While the different texts may emphasize the glory of individual devatas, this isn’t a contradiction but rather a paradox. On the surface, it may seem that the devatas are being positioned as supreme, but deeper understanding resolves this apparent contradiction. Just as an academic paradox might state that “the least corrected papers are the most correct,” where fewer corrections indicate greater accuracy, the paradox here suggests that the glorification of the devatas is a means to elevate people, not to undermine the supremacy of Krishna.

Ultimately, all forms of worship point toward one common purpose: the elevation of the soul. The devatas are not rivals to Krishna but part of a divine system to guide souls toward Him. The distinction between Vishnu and Krishna lies in their moods. Vishnu, in His role as the cosmic administrator, can be seen as “God in office,” while Krishna, as the playful and loving deity in Vrindavan, represents “God at home.” Despite this difference, they are ultimately one and the same, and all worship serves the overarching goal of the soul’s spiritual elevation.

This passage delves into the complexities of the worship of devatas (gods) and their relationship with Krishna, specifically addressing the different levels of spiritual devotion and how these forms of worship fit into the broader picture of spiritual elevation.

The first part of the passage highlights the unique way Vishnu and Krishna are glorified in the scriptures. In the Bhagavata Purana, for example, Vishnu is described as “Anantakoti Brahmanayak,” the source of countless universes, emphasizing His supreme status. On the other hand, Shiva is called “Vishvanath,” the master of the universe, yet his role is seen as subordinate in the grand scheme of things. This difference in glorification doesn’t contradict the essence of devotion; it simply reflects the different roles that each devata plays in the cosmic order. Vishnu and Krishna are often depicted as being the ultimate source, with other devatas having specific roles to fulfill.

As the passage continues, the focus shifts to understanding the role of devata worship in spiritual development. The key point here is that worship of devatas is not inherently wrong, but it depends on where someone is in their spiritual journey. To illustrate this, the passage uses a metaphor of a father with two children. One child gets 80% marks and the other gets 40%. Both children come home with a 60% score, but for the child who usually scores 80%, this is a regression, while for the one who normally scores 40%, it’s an improvement. Similarly, if a person who worships Krishna with mixed devotion (80%) turns to devata worship (60%), it’s a step down, but for someone who starts at the level of materialism (40%), moving to devata worship is a step up.

The passage also emphasizes that Krishna, while teaching that worshipping the devatas is for those with “meager intelligence,” has created this system of devata worship as a stepping stone for souls to gradually elevate themselves. Krishna’s system of worship isn’t something to be patronized but understood as part of the divine plan. The devatas, like Shiva or the goddess Chandi, are still respected figures, and worshipping them can lead to higher spiritual understanding.

There are examples in the lives of saints like Vallabhacharya and Chandidas to show how devotion to the devatas can ultimately lead to a deeper understanding of Krishna. Vallabhacharya, for instance, initially worshipped Shiva in distress but was guided by Shiva himself to worship Krishna. Chandidas, a devotee of the goddess, was later honored by other Vaishnavas, despite initially worshipping another deity. These stories demonstrate that even worship of the devatas can be part of a broader spiritual progression.

The passage concludes with a reminder that Krishna’s compassion is reflected in the system of devata worship. While Krishna may say that worshipping the devatas reflects “less intelligence,” He still encourages this system because it can lead people closer to the ultimate goal of pure devotion to Krishna. The idea is not to argue about who is supreme but to understand that the various forms of worship in the world all serve a purpose in elevating souls. The ultimate goal, however, remains pure devotion to Krishna, without material desires.

While worshipping his Shaligram Sheela, he looked across his brother’s garden and saw a beautiful flower. In his mind, he thought, “This flower is so beautiful, let me offer it to my god, the Shaligram Sheela.” So, he mentally offered the flower. The result was that when Chandidas was worshipping Goddess Chandi, he used the same flower for her worship. As he was worshipping, Chandi immediately appeared before him and said, “I am pleased with your worship. What do you wish?” Delighted and thrilled to see Chandi, he replied, “I am grateful that you have come, but before I ask for anything, please tell me why you are pleased today. I have been worshipping you for so many years, but this is the first time you have appeared.”

Chandi replied, “Today, you have offered me the prasad of Vishnu.” Surprised, Chandidas asked, “What do you mean?” She explained how her brother had mentally offered the flower to Vishnu, and there is a form of worship called manas puja, where if we can’t physically perform an offering, we can at least do it in our minds. Chandi continued, “By mentally offering the flower to Vishnu, you have given me the prasad of my Lord.”

Chandidas then asked, “Does that mean worshipping Vishnu is better than worshipping you?” Chandi replied, “Of course. Vishnu is not just my master; he is the master of my master.” She further explained that her Lord is Shiva, and Shiva is often depicted with meditation beads in his hands. Once, Parvati asked Shiva, “So many people chant ‘Om Namah Shivaya,’ but whose names do you chant?” Shiva replied, “Rama, Rama, Rama, I chant the name of Rama.” Rama, of course, is another manifestation of Vishnu.

As Chandidas understood that worshipping Krishna is better than worshipping Chandi, he became a great devotee of Krishna over time, writing extraordinary poetry glorifying Krishna. His poetry became widely celebrated, and Lord Chaitanya heard it.

The key point of this story is not just that Chandidas, who was worshipping Chandi, became a worshipper of Krishna. It is also that Chandidas did not reject Chandi. He still respected Chandi as the teacher who guided him to Krishna. He kept the name Chandidas and did not change it to Krishnadas. This illustrates the progression: someone may begin by worshipping a deity, and with sincere devotion or blessings, they can rise to worship Krishna. It shows the importance of respecting the gods, as they play a part in Krishna’s plan.

So, how can we make this progression work? Suppose we have acquaintances who worship the devatas (gods). How should we approach it? We must recognize that we need to respect the gods. If we pass by a temple dedicated to a deity, we can offer our respects there. We don’t need to see them as the Supreme but can respect them as great souls who can bless us to worship the Supreme better. We have the example of the gopis, who were the topmost devotees and worshipped Katyayani (a form of Goddess Durga) to attain devotion to Krishna.

The gods are much more powerful than us in the cosmic hierarchy. We exist at the terrestrial level, the gods exist at the celestial level, and Krishna exists at the transcendental level. I will talk more about the structure of the cosmos in the eighth chapter. But for now, suffice it to say that the gods exist at a higher level than us and need to be respected.

Often, we may respect the gods but disrespect their worshippers. We might only focus on Krishna’s teaching that those who worship the gods are unintelligent, but we must also recognize that they are still more intelligent than the majority of people who don’t worship anyone at all and may be godless materialists. We must understand that if someone worships a particular deity, Krishna is in their heart and guiding them. Krishna has a plan for their journey, and we should play our part in that plan.

I’ve spoken before about the Abrahamic religions, which have a strict idea of one true God and false gods. They often destroy the false gods. As devotees, we may not be intolerant toward the gods, but sometimes we are intolerant toward their worshippers. This intolerance can come from the mentality of the Abrahamic faiths, which many of Srila Prabhupada’s early disciples came from. They had grown up with the idea of one true God and false gods, so when they encountered the system of various gods in our tradition, they were often intolerant.

Prabhupada taught that we should respect the gods, so they would do so, but they would often demean the worshippers of the gods. We might carry this intolerant mentality not toward the worshipped gods, but toward their worshippers. We need to understand that people can be quite elevated at their level of worship. Someone might be a very devoted worshipper of Shiva, Durga, or Ganesha, and their devotion should be respected.

Now, if we can provide a proper philosophical understanding to help them gradually move toward worshipping Krishna, that’s excellent. But if we can’t, we don’t need to condemn them. They are at the 60% level, and if we can help them progress to 80%, that’s great. But if we insist on quoting scriptures and debating, and they become confused and eventually reject the process, we’ve done a disservice. Instead of helping them progress, we’ve pushed them backward, from 60% to 40%.

We don’t need to be intolerant. We can present the philosophy as clearly as possible, and if they accept it, that’s wonderful. If they don’t, we must accept that Krishna has a plan for them, and they may need to evolve more before they are ready to worship Krishna, just as a prince estranged from his father needs to be gradually brought back to the kingdom without force or resentment.

Our purpose is ultimately not to disrupt people’s faith but to elevate their faith as much as possible. By doing so, we help them understand this profound system of worship. Just as Krishna is zealous in guiding us, we can also be zealous, not by pushing people, but by expertly helping them rise to a higher level of consciousness.

To summarize, today I spoke about the system of worship of the devatas. I focused on three key points:

1. Understanding the system of polymorphic monotheism: Traditionally, in Western thought, there was monotheism in the Abrahamic religions, and prior to those, the Greek and Roman traditions endorsed polytheism. However, the Vedic system doesn’t fit neatly into either category. It is more accurately described as polymorphic monotheism—there is one divine being who manifests in many forms at different levels through many persons.
2. The difference between Vedic conceptions and other traditions: In the Vedic conception, it’s not a matter of one true god versus many false gods. Instead, there is one Supreme God and many subordinate gods. Understanding this system reveals a progression of faith and devotion, reflecting compassion. We used the metaphor of the Prodigal Son to illustrate this. In the Abrahamic tradition, the father waits for the son to return, symbolizing love. In the Vedic tradition, Krishna doesn’t just wait but actively works by sending his representatives. If the prince is not yet ready to return to the king, he starts by working with the king’s representative or minister. Similarly, Krishna gives faith to the worshippers of the devatas and power to the devatas, setting up the entire system for the soul’s progression.
3. The progression of worship: Krishna is not jealous; He is selflessly compassionate. He doesn’t seek His own glorification but wants the soul’s elevation. I also talked about how Krishna’s system works. Worshipping devatas may be seen as less intelligent compared to worshipping Krishna, but Krishna Himself has created the system through the Vedic scriptures. The level of worship depends on the individual. A materialistic person (40%) is at one level, worshippers of the gods (60%) are at another, and worshippers of Krishna (80%) are at a higher level. The ultimate is pure devotion to Krishna (100%).

I also discussed how this progression has historically worked with figures like Vallabhacharya and Chandidas. For us to make this progression work, we need to respect the gods and those who worship them. We should not disrupt their faith but elevate it as much as we can.

Thank you very much. Are there any questions?

Questions:

1. Why did Krishna allow the system of worship of the various gods?
   Doesn’t having so many gods and scriptures about them create confusion?
   Well, if confusion were to be created, even the four sampradayas would also create enough confusion. If you read the history of Vaishnavism, for example, Madhvacharya’s writings indicate that he refuted various previous teachers who taught incorrect ideas. Among those he refuted was Ramanujacharya. Sectarianism doesn’t require a sectarian ideology—it requires a sectarian mentality. The human mind is vulnerable to sectarianism, and it can arise over any pretext. For example, if tomorrow all racial differences were removed, new reasons for quarreling would arise by the afternoon. In Christianity, there are over 55,000 Protestant groups despite the acceptance of Jesus as the savior. Sectarian division can arise even in systems that promote unity.

So, we understand that Krishna’s purpose is compassionate. The system of worship of various gods is designed to help people gradually rise to higher levels of consciousness. Krishna creates the system, and it is ultimately for the elevation of the soul. The confusion arises because of the sectarian nature of the human mind. Even though Krishna’s system might lead to confusion, this confusion is an unfortunate byproduct of the human mentality. As people become more purified and rise to the mode of goodness, sectarianism can be overcome.

2. Why didn’t they write just one scripture?
   This is a question that often comes up. While the Vedic scriptures are vast and varied, they offer different paths to the same ultimate truth. The existence of multiple scriptures caters to the different spiritual capacities and inclinations of people. If there were only one scripture, it might not address the diverse needs of different individuals. Moreover, the existence of multiple scriptures allows for a variety of interpretations and approaches, ensuring that everyone, based on their level of understanding, can progress on the path of devotion.

I wouldn’t say that there should only be one scripture. As I mentioned earlier, the idea that there should be just one scripture is an oversimplification of reality. Reality itself is complex, and the human mind is even more so. There are various shades of gray within black and white, and the hope that everything should be black and white reflects a naive understanding of reality. As finite, fallible beings, we must learn to live without absolute certainty. In which area of life do we have absolute certainty? For example, during the current COVID-19 pandemic, if a vaccine were to be developed tomorrow, could we be sure that it will work for everyone? In no area of life do we have absolute certainty.

The Vedic system is created with an understanding that people are at different levels of consciousness. The Abrahamic understanding often presents a binary—right and wrong, one and zero. This way of thinking is also prevalent in us. We have inherited the Abrahamic understanding, which sees things as strictly right or wrong. However, reality does not operate based on digital logic; it is more like analog logic. Attempting to reduce reality to a digital framework often leads to confusion. We need to expand our intelligence to understand how broad and magnificent reality truly is.

Confusion can result because life is complex, but reality itself is complex. Therefore, the systems designed to elevate people must also be sufficiently complex. If someone is not able to worship Krishna at the moment, we might see it as confusing, but for others, it may be a stepping stone toward greater understanding. In the Abrahamic tradition, there is the idea that if you don’t accept Jesus as your savior, you will go to hell. But this is not the Vedic understanding. The Vedic system is much more accommodating. Rather than asking why reality cannot be reduced to fit our binary framework, we need to expand our understanding to embrace the complexity of the world.

Regarding Worship and Participation in Other Festivals:

When it comes to worshipping Lord Shiva, for example, if we have family or friends who worship him or if we need to participate in social events, such as festivals of Lord Shiva, we can do so respectfully. Bhaktivinoda Thakur mentions that a devotee may participate in three kinds of festivals:

1. Festivals related to Lord Vishnu/Krishna, where the devotee’s heart is primarily focused.
2. Festivals of other devatas, such as Kali or Durga Puja, out of social convention. During these festivals, a devotee can mentally remember that these devatas are ultimately devotees of the Lord and can pray for the enhancement of their devotion.
3. Local or cultural festivals, such as national holidays or social events, can also be participated in, out of deference to social convention.

A devotee can respect Lord Shiva as a great devotee and a powerful being who can aid in the spiritual journey. In places like South India, where people follow the traditions of the Sringeri Sharadamba Temple, there is a specific disciplinary succession.

In my next session, I will talk about the worship of the impersonal manifestation of the divine. But for now, let me emphasize that it is not easy to fit people into certain conceptual categories.

On Categorization:

Rather than trying to fit everything into neat categories, we should see categories as guides. Every person within a category is still an individual. If we look at a cross-section of Christians, for instance, their understanding of Christianity can vary widely. The same holds true for devotees—no two devotees have exactly the same understanding of bhakti. We shouldn’t simply reduce people to categories. Even in times of war, such as the American Civil War over slavery, it wasn’t as simple as all people in the North being good and all people in the South being bad. Some families were torn between the two sides, and many people were neutral, trying to bring about a peaceful resolution. While politically the North and South were at war, individually, people had different mindsets.

Similarly, we must recognize that people are individuals and cannot be reduced to categories based on their affiliation with a particular group. Groups may have certain ideologies, but that doesn’t mean every individual within that group adheres to the ideology in the same way. We must approach people as human beings, not as abstractions, and help them in their spiritual journey accordingly.

On Exclusivist Religious Statements:

When other religions claim that if you don’t worship God in a specific way, you will go to hell, why is this said, especially when the ultimate goal of all religions is to attain love of God?

I think I explained this in my 4.11 class. Exclusivist statements like these often have a purpose—they are meant to encourage focus. For example, imagine a patient who has visited many doctors without committing to one. He goes to a 13th doctor, who gives him a diagnosis and a treatment plan. The doctor might tell the patient to forget what the other doctors said and follow his treatment. This is not meant to reject the other doctors outright but to help the patient focus on a single course of treatment.

Similarly, in exclusivist religious contexts, the statements that if you don’t follow a particular doctrine you will go to hell are designed to help focus the followers’ attention. However, these statements can sometimes be overemphasized by followers, leading to a prevailing ideology that if you don’t worship in a specific way, you’re condemned. In reality, these statements are more about focus than categorical rejection of other paths.

On Worshiping Krishna vs. Worshiping Other Deities:

Is someone who worships Krishna intrinsically or automatically higher than someone who worships other deities?

This is a nuanced question. Worshiping Krishna is the highest path, but that does not mean those who worship other deities are automatically lower. The Vedic system allows for various paths, and different levels of consciousness lead to different practices. The key is not simply what deity one worships but the level of devotion and understanding with which they engage in that worship. Krishna Himself is merciful and accommodates those at different levels of consciousness, guiding them gradually toward higher understanding.