Can devotees participate in the puja of the devatas done in their family or community?
Festival Celebrations and Worship of Devatas – A Devotee’s Perspective
If we’re visiting a tourist place and come across a temple dedicated to some Devata (demigod), what should we do? This question touches upon how devotees should respond to non-Vaishnava festivals or temples.
Bhaktivinoda Thakur addresses this in Chaitanya Shikshamrita, where he classifies festivals into three categories:
- Vaishnava festivals – centered on Krishna. This is where a devotee’s heart naturally lies and what they look forward to the most.
- Other religious festivals – like Durga Puja, which was very prominent in Bengal during Bhaktivinoda Thakur’s time.
- Secular celebrations – such as Independence Day in India, or national days in other countries.
Bhaktivinoda Thakur explains that while a devotee’s heart remains fixed on Krishna-centered festivals, they may still participate in other festivals out of social custom or etiquette. For example, on Independence Day, we may stand for the national anthem—not because we worship the country as God, but out of respect for the nation. This outward gesture does not mean we’ve stopped worshiping Krishna or replaced Him with Bharat Mata.
Srila Prabhupada echoed a similar sentiment when he said, “When in Rome, do as the Romans do.” This doesn’t mean we abandon our devotional principles, but in certain contexts, we may adapt temporarily without compromising our core values.
Vishvanath Chakravarti Thakur, in his commentary on the Fourth Canto of the Bhagavatam, explains that when King Prithu performed yajnas (sacrifices), he gave ahutis (oblations) to various devatas—not because he was polytheistic, but because as a ruler, he was responsible for all his citizens, who had different faiths. Internally, however, he meditated on those devatas as limbs (angas) of Vishnu, and saw the offerings as ultimately going to Krishna.
Similarly, the Brahma Samhita describes how all devatas are subordinate to Krishna. As devotees, we understand this, but we don’t always need to preach it overtly. Sometimes, cultural deference is wiser than confrontation.
For instance, in Maharashtra, Ganesh Chaturthi is a huge festival. One senior preacher shared how during this time, people often invite spiritually-minded guests to their homes for Ganesh worship. This provides an opportunity to build relationships and connect with people who may not be ready to come to Krishna temples.
Now, during such visits, Modak (a sweet) is typically offered to Lord Ganesha and then distributed as prasad. Should devotees accept it?
Some may argue: “We should only accept prasad offered to Krishna.” That is a valid standard. But let’s consider the broader picture.
If a devotee eats Krishna prasadam the entire year, and once a year, in a social situation, accepts a morsel of food offered to a devata—will that destroy their bhakti? On the other hand, refusing such offerings, especially when given with shraddha, may be seen as arrogant or disrespectful. People may view us as fanatical, and the opportunity to share Krishna consciousness with them may be lost.
Bhaktivinoda Thakur again helps here. He talks about primary and secondary principles in bhakti. Srila Prabhupada refers to them as principles and details in the Nectar of Devotion. The core principles include chanting Hare Krishna, worshipping Krishna, and taking Krishna prasadam. If, once in a while, a secondary detail like this is adapted for a higher purpose—such as building relationships that eventually help others come closer to Krishna—that is not a compromise, but rather an intelligent adjustment.
Take another situation: suppose you visit your ancestral village where everyone worships a particular devata. If you say, “I will only worship Krishna and not join in any other rituals,” it may lead to family tensions. You might visit only once a year, but the strained relationships may linger. Is that necessary? If a simple gesture of respect can preserve relationships while you continue your Krishna bhakti sincerely, then that may be the wiser choice.
Otherwise, what happens? You may sit for chanting, but instead of focusing on Krishna, your mind is disturbed: “Why did they talk to me like that? Why did I respond like that? What will they think of me?” Externally you stuck to the rules, but internally your remembrance of Krishna has been disturbed.
Hence, we must understand not just the letter of the law, but also its spirit. Sometimes to uphold the purpose of a law, its literal application may be momentarily relaxed.
A pastime from Prabhupada-lilamrita illustrates this. Once Prabhupada was invited to a house where food was cooked with onion. A devotee warned him, but Prabhupada said, “There is no onion,” and took the food. Later, he explained, “They cooked with devotion, invited a sadhu, and didn’t know our standards. If I had refused, they would have been devastated. The mistake was ours—for not informing them beforehand.”
This doesn’t mean devotees should regularly eat onion or accept non-Krishna prasadam. But sometimes, exceptions may be made with spiritual maturity and a clear focus on the higher purpose—bringing others closer to Krishna, and keeping our own consciousness steady.
Otherwise, we may fall into niyama-agraha—rigidly insisting on the rules while losing sight of their essence. We say, “I won’t eat anything not offered to Krishna,” “I won’t step into a non-Vaishnava temple,” but in doing so, we may alienate others, or disturb our own minds.
Let’s not lose the purpose of the law in our effort to follow its letter. Krishna consciousness is about remembering Krishna and helping others remember Him too.