The God we mostly speak of is in creative and dissolving powers vested in the three Great Spaces. We also speak of God while referring to our bondage on account of the subtle karma accumulation in our extended being in the mental space, which pervades our physical form. We beseech of God right intent, thought and action, to follow our dharma in other words, which essentially flows from knowledge of action and its inexorable consequence mandated in laws respective to the three Great spaces; the knowledge in truth, in our intellect, itself leads to strength of conviction in the mind and gives power to the vitality to exercise our will over the senses and control over our intent and conduct, action or behaviour.
The God that grants us forgiveness and salvation lies in our karma and our dharma, which when properly pursued leads to freedom from such karma as are opposed to our dharma, whereupon the purified individual self gravitates to Soul being, the origin proper to the causal space. Salvation then lies in true knowledge of our being, in the knowledge of laws of being in truth. A personal, anthropomorphic God would make sense only when it is reverse vested with true knowledge of being and of the laws of being in truth. There is no God apart from such knowledge.
Does it mean the human endeavour to pursue the path of love and devotion to a Personal God, essentially anthropomorphic, is wrong, fruitless and futile ? The answer is a clear, “No !” Because, it is not the form or formlessness of the deity that leads to fruition of effort but the truth it signifies to the devotee. Truth alone assures the fruits of our devotion, not the artistry that goes into our imagining of the form of the deity.
What truth ?
The Upanishad says : “Now, if a man departs from this world without realizing his own World, the true one (of his own Self), the Self does not protect him in the absence of that thread between the two beings — man and Supreme Being — who know each other but not intimately enough to care for each other.”
It is a mystical, how a relationship exists in truth between the person, the individual self, and the impersonal truth of his own being ! We remain in ignorance till acknowledgement of this truth dawns in our realisation, of this relationship between the man and his truth. The path of Bhakti, of love and devotion to Personal God, though apparently dualistic, leads to true realisation because the worshipper vests the Personal God with being the impersonal truth of his or her own being, the Self Supreme of one’s own person.
That absence of realisation (of one’s own true being) renders the devotion fruitless, like the Vedas the man has failed to recite, which will not fill him with illumination and strength; or, as a deed he has failed to accomplish, which will hence not serve to benefit him.
Nay, without knowing the Self, even if one should perform here on earth a great many meritorious acts, those acts will in the end surely perish for him.
One should meditate only upon the World called the Self. He who meditates upon the World called the Self, his work does not perish; for from this very Self he projects whatever he desires.
A devotee’s success with his or her deity lies in that fact, of establishing the deity as his Self and identifying his Self with the deity. Then begins the long purifying process of the mind, in which the deity reflects, and of the observer, who perceives it.