The worship of the archa-vigraha, a form or deity of the Lord, is undoubtedly one of the most fascinating aspects of bhakti yoga. However, for many, this practice can be challenging to understand, especially at the beginning. Questions often arise, such as: “Isn't this idolatry?” or “How can you invest so much time, attention, and money in the worship of wooden, metal, or stone statues?”
Of course, Srila Prabhupada gave us not only the practice of deity worship but also the proper understanding: “The material senses cannot perceive the spiritual nature of the Lord, and therefore the Lord accepts the arca-vigraha, which is apparently made of material elements like earth, wood, and stone, but actually, there is no material contamination.” (1)
But what is the difference between deity worship and idol worship? Srila Prabhupada explains: “In the Western countries, they put an idol on the street, in the park, as the resting place of the crows, and it becomes a place for passing stool on the head. That is idol worship. The so-called statues are installed without any protection... No. Our worship is not idol worship. This is Deity worship. We construct a temple and spend lakhs of rupees to install the Deity. It is not idol worship. Idol worship is different.” (2)
The example of the postbox and post office can be applied here. The small postboxes distributed throughout the city hold the same potency as the postal system in general. The post office’s duty is to carry letters from one place to another, and when one places letters in postboxes authorized by the general post office, this function is fulfilled without a doubt. Similarly, the arcā-mūrti can also deliver the same unlimited potency of the Lord as when He is personally present. (3)
This year, we celebrate the 40th anniversary of the installation of Lord Jagannatha, Baladeva, and Subhadra, and just a couple of days ago, we marked the 50th anniversary of the installation of Sri Sri Gaura Nitai. Sri Sri Gaura Nitai came from Bengal via Paris to Geneva and was installed in October 1974 by Bhagavan and Indradyumna (now Swami).
We had a wonderful celebration, including a Maha Abhisheka of their Lordships, amazing altar decoration and flower dress, a presentation on the history of the deities with senior devotees sharing their memories, an uplifting kirtana, and a feast featuring a beautiful birthday cake depicting Sri Sri Gaura Nitai's pastimes in Switzerland.
As I work on a jubilee brochure to be published in December, I have been reflecting deeply on my relationship with the deities and the service I have rendered to them over the years.
Although our Gaura Nitai are the most beautiful Gaura Nitai Deities I have ever seen, Jagannath fascinated me from the beginning. My first memory of a conscious darshan of the Deities in Zurich was during the Janmashtami festival in 1998. Later, when I lived in Orissa for a year, my attachment to this specific form of Krishna deepened even further. Deity worship felt very natural to me. Coming from a Catholic and later Buddhist background, I was already familiar with forms of Divinity on an altar.
On Radhastami in 2004, I received Brahman initiation, which allowed me to perform altar services. The very next morning, I was already serving on the altar. Soon, taking care of the Chota Deity Puja and dressing Jagannath became my daily seva, and alternatively, I performed sila puja and dressed Gaura Nitai. Three years later, I became the temple president. At the same time, our head pujari left, so I temporarily took on two new roles: Temple President and Head Pujari. What was initially intended as a temporary solution lasted for about seven years.
These years in the dual role were both exciting and intense. I particularly remember the months when I was also leading the bhakta course. My days were filled with early morning altar duties, brief office work, giving lectures to the bhaktas in the morning and afternoon, and returning to the altar in the evening. Somehow, I managed to chant my 16 rounds in between. Despite the intensity, I also experienced many deeply enriching spiritual moments during my interactions with the Deities.
I believe that the key to a deeper level of deity worship lies in understanding that Krishna is a person who is truly present and accepting of our service. When a pujari embraces this inner attitude of genuinely serving God—not just theoretically, but in a practical and heartfelt way—a profound dimension of Krishna consciousness unfolds. It’s not merely about performing rituals or fulfilling duties; it’s about building and deepening a personal relationship with Krishna, which is the essence or the heart of deity worship.
When I bring food to Krishna, I not only chant the mantras but also inform Him who cooked today, what is on the menu, and wish Him a good appetite, just as I would with any “real person.” In the evening, when Krishna is put to bed, it becomes a whole meditation: it’s already autumn, and the nights are chilly, so it’s time to use the thicker woollen blanket. Have I placed the pillow correctly? Is Gaura Nitai lying comfortably in Their bed? Is the water cup close enough? These details matter.
It has always been very touching for me to see how other devotees express their devotion. For example, during the time after the Santa Yatra festival when Jagannath is “sick,” seeing devotees place fresh flower bouquets outside the room, write letters and cards with get-well wishes, or ask the pujaris how Jagannath is doing—this is when deity worship fulfils its actual role: placing Krishna at the centre of the community.
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1 - Srimad-Bhagavatam, Purport 1.11.24
2 - Lecture, October 5, 1976, in Vrindavana
3 - Srimad-Bhagavatam, Purport 3.1.18
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