Series 2, Chapter 6 pg 332, Para 2: Ordinary religion is a sacrifice to partial godheads other than the integral Divinity. The Gita takes its direct examples from the old Vedic religion on its exoteric side as it had then developed; it describes this outward worship as a sacrifice to other godheads, anya-devatah, to the gods, or to the divinised Ancestors, or to elemental powers and spirits, devan, pitrn, bhutani. Men consecrate their life and works ordinarily to partial powers or aspects of the divine Existence as they see or conceive them — mostly powers and aspects that ensoul to them things prominent in Nature and man or else reflect to them their own humanity in a divine exceeding symbol. If they do this with faith, then their faith is justified; for the Divine accepts whatever symbol, form or conception of himself is present to the mind of the worshipper, yam yam tanum sraddhaya arcati, as it is said elsewhere, and meets him according to the faith that is in him. All sincere religious belief and practice is really a seeking after the one supreme and universal Godhead; for he always is the sole master of man's sacrifice and askesis and infinite enjoyer of his effort and aspiration. However small or low the form of the worship, however limited the idea of the godhead, however restricted the giving, the faith, the effort to get behind the veil of one's own ego-worship and limitation by material Nature, it yet forms a thread of connection between the soul of man and the All-soul and there is a response. Still the response, the fruit of the adoration and offering is according to the knowledge, the faith and the work and cannot exceed their limitations, and therefore from the point of view of the greater God-knowledge, which alone gives the entire truth of being and becoming, this inferior offering is not given according to the true and highest law of the sacrifice. It is not founded on a knowledge of the supreme Godhead in his integral …