When God is all-powerful, why does he need devatas to assist him?

Podcast:

I had a discussion with one of my Muslim colleagues, and when I explained the concept of devtas—saying they are like cabinet ministers assisting the Supreme Lord—he responded, “In our tradition, we don’t have anything like that. God is all-powerful and doesn’t need anyone’s assistance.”

How do we respond to such a question?

This is actually a common argument presented by some aggressive Muslim preachers who try to assert the superiority of their religion over others. They say, “Our God doesn’t need help—your God does.” But this argument is based on a misunderstanding of our philosophy.

Krishna does not need anyone’s assistance.
He is omnipotent, which is a defining attribute of God, and this is universally accepted—including in the Vedic, Biblical, and Quranic traditions. The Bhagavad-gita describes Krishna with qualities that closely resemble the supreme monotheistic conception found in the Old Testament, the New Testament, and the Quran. Of course, the Vedic texts offer further nuances about Krishna’s personality, but the core idea remains: He is completely self-sufficient.

Then why does Krishna engage others in his work?
Not because he needs them, but because he wants to give them the opportunity to serve and become purified. In the same way a loving parent may let a child help, not out of necessity but to encourage growth and bonding, God involves others out of compassion.

The system of devta worship exists not just to elevate human beings who cannot yet directly approach Krishna, but also as a way for the devtas themselves—who are virtuous, elevated beings—to stay engaged in service and purification. So the existence of devtas is not a sign of God’s weakness, but of His mercy and inclusiveness.

Now, to address the claim that “we don’t have intermediaries in Islam”—even this is not fully accurate. In Islamic tradition, intermediaries do exist, though they are not worshiped. For example:

When Prophet Muhammad received the revelation of the Quran, it was not Allah (God) who spoke to him directly. According to Islamic tradition, it was the Archangel Gabriel (Jibreel) who conveyed Allah’s message. Muhammad was initially startled when he heard the command “Recite!” in the cave of Hira. Being illiterate, he said, “I cannot recite.” The command came again, and it was later understood that this was Gabriel, transmitting the message of Allah.

So, even in Islam, God chose to work through an intermediary—Gabriel. Now, did Allah need Gabriel? No. But He used Gabriel. The same principle applies in the Vedic tradition: Krishna doesn’t need the devtas, but He chooses to engage them.

Yes, one difference is that in Islam, Gabriel is respected but not worshiped. In contrast, in the Vedic tradition, devtas are worshiped—not as supreme, but as empowered representatives of the Supreme. Our scriptures clarify this hierarchy: worshiping the devtas is like respecting the minister, but true devotion is for the King—Krishna.

Every religious tradition has its own conception of the cosmic hierarchy, with intermediary beings connecting the divine and the earthly realms. In the Abrahamic traditions, these beings are angels; in the Vedic tradition, they are devtas. Gabriel is one such intermediary being in Islam’s vision of cosmic structure.

So ultimately, the idea that “God doesn’t need anyone” is absolutely true—and applies in our tradition too. But God’s engaging of others is not a sign of need; it’s a sign of love. He empowers others, not because He lacks power, but because He wants to share grace and uplift all beings.