I am confused between two shlokas of the Bhagvad Geeta, Bg 9.23 & Bg 9.25


Verse 9.23

Krishna says that he who worships other gods worships him (i.e. Krishna), now why does He say so? because he (Mahavishnu) is the supreme godhead and all the other gods are his ansh(part) or have been originated or created by him.

So if they worship him by making him look like any different god it is okay they will be blessed because they are ultimately worshipping Krishna the supreme being.

Those, however, who are devoted to Indra and other divinities, who rely on the three Vedas alone, and who, possessed of faith, worship Indra and other divinities — they too worship Me actually in the light of the truth that all existing things constitute My body and have Me for their selves. In the light of this principle, terms like Indra denote Me only. The worshippers of Indra and other deities therefore worship Me only, in ways not sanctioned by the Sastras. They do not worship Indra and other divinities with a proper understanding of the place of these deities in the light of the Vedanta texts. An example is ‘Wherein (i.e., in the Supreme Self) the sacrifices known as the Caturhotri attain their fulfilment through the divinities’ (Tai. Ar., 4) etc. These texts say in what way these forms of worship apply to these divinties. For all Vedanta texts lay down that the Supreme Person alone is to be worshipped directly when they enjoin the worship of Indra and other divinities, as they form the body of the Supreme Person. The meaning is that in the Caturhotri sacrifice like Agnihotra, the full moon and the new moon sacrifices etc., it is the Supreme Self only that is worshipped, as He abides as the self in Indra etc., who are the ostensible objects worshipped in these sacrifices by which these worshippers obtain their fulfilment through them. Therefore, the votaries of the three Vedas do not understand that these rituals form the worship of the Supreme Person and that He alone is to be worshipped. As they do not do so, they become experiencers of limited results, and they are again liable to fall into Samsara.

Verse 9.25

It states that when a person worships a demigod he will be born with that demigod or whatever he is worshipping. Now consider for example that a person worships kal-bhairava (in some forms bhairava requires alcohol and meat as offerings) so if you worship demi-gods with such qualities you will tend to posses such qualities which in turn affects your karma because you are not going towards reality i.e. away from material pleasures which is where ultimate truth lies.So worshipping demigods is not wrong but just sticking to a demigod and considering it bramhan even though we all know the reality that Krishna is supreme, it is totally foolish and sensless. What's more foolish is that you are just taking material aspects(like meat eating, smoking weed, drinking,sex etc) of worships of demigods rather than seeing the qualities or making them tool for reaching the ultimate goal.

Supreme Bramhan in its pure form is Shri Hari Vishnu if you worship him you will attain liberation or Moksha.

The term ‘Vrata’ in the text denotes will, intention or motive. Those who intend to worship gods, like Indra and others with the resolution, ‘Let us worship Indra and other gods by ceremonies like the new moon and full moon sacrifices’ — such worshippers go to Indra and other gods. Those who intend worshipping manes, resolving ‘Let us worship the manes through sacrifices,’ — such worshippers go to the manes or others resolving — ‘Let us worship the Yaksas, Raksasas,’ Pisacas and other evil spirits’ — they go to them. But those who, with the same rites of worship, worship Me with the intention, ‘Let us worship Lord Vasudeva, the Supreme Self, whose body is constituted of gods, the manes and the evil spirits’ — they are My worshippers and they reach Me only. Those who intend worshipping gods etc., attain gods etc. After sharing limited enjoyment with them, they are destroyed with them when the time comes for their destruction. But My worshippers attain Me, who has no beginning or end, who is omniscient, whose will is unfailingly effective, who is a great ocean of innumerable auspicious attributes of unlimited excellence and whose bliss too is of limitless excellence. They do not return to Samsara.

P.S.: If we analyze according to Philosophical Aspect, then Shrimad Bhagwad Gita belongs to Vishishta Advaita Philosophy, since it is a Pancharatra Agama which was revived by Shri Krishna in Battlefield of Kurushetra.

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