Acharya Prashant responds to a question from Pakistan regarding the Hindu practice of worshipping multiple deities despite Vedanta's belief in one God. He begins by stating that Truth is one and unchangeable, while everything in the world is in a constant state of flux. Therefore, the symbols worshipped in Sanatana Dharma are not considered the ultimate Truth itself, but rather as mediums and aids to reach that Truth. He explains this using the couplet by Kabir Saheb, "Guru Govind dou khade, kaake laagoon paay, balihari Guru aapne, Govind diyo milaye," which means that the Guru is worshipped because he is the one who unites the disciple with the ultimate (Govind). The ultimate reality, or Brahman, is formless and without attributes, making its direct worship impossible. In the state of non-duality (Advaita), there is no separation between the worshipper and the worshipped, so the question of worship does not arise. This is why there are no temples dedicated to the formless Brahman. The speaker clarifies that anything that serves as a medium to the Truth is worshipped. This includes the Guru, rivers, trees, and even animals. The Hindu mind believes that everything in creation can be a medium to the ultimate. The obstacle between an individual and Brahman is Prakriti (nature), which is also known as Maya. This Maya is both the bondage and the gateway to liberation. The practice of 'Upasana' means to sit near or come close to nature to understand its secrets, which in turn helps in attaining liberation. Therefore, the worship of various natural forces and beings in Hinduism is a way of seeking help from them to reach the ultimate. For instance, the worship of fire (Agni) or wind (Vayu) does not mean they are considered the ultimate reality, but that they are helpful mediums. This perspective has made the Hindu mind tolerant and accommodating, as it sees everything in creation as a potential aid on the spiritual path. The saying "Kankad mein Narayan" (Narayan in every particle) implies that every particle has the potential to lead one to the ultimate, not that the particle itself is God. The problem arises when these mediums are mistaken for the ultimate Truth, turning a profound concept into superstition. The worship of numerous deities is not about believing in multiple truths but about honoring the infinite mediums that can lead to the one Truth. The speaker concludes that the Sanatana tradition is unique in that it worships the mediums, recognizing that the ultimate destination is beyond worship. The true worship is to understand the medium so deeply that it reveals the path beyond itself.