A frequent misunderstanding is to see this tradition as straightforward polytheism, as though it simply multiplied gods without any unifying principle. In fact, it is rooted in Advaita Vedānta, where all deities are regarded as manifestations or gateways to one non-dual reality, Brahman. The many forms—Śiva, Viṣṇu, Śakti, Gaṇeśa, Sūrya, Skanda and others—are honored as diverse expressions of that single truth, not as ultimately separate or rival powers. The worship of multiple deities thus serves as a set of distinct paths converging on the same metaphysical summit. This is why the tradition is often described as inclusive and pan-theistic in its devotional expression, while remaining non-dual in its philosophy.

Another common misconception is that this approach represents a kind of vague “pick and choose” religiosity, lacking rigor or conviction. In reality, it stands on a carefully worked-out Advaitic foundation, especially as systematized by Ādi Śaṅkara, and employs a sophisticated theological framework to explain the unity behind apparent diversity. Its syncretic appearance sometimes leads observers to think it is a recent compromise meant to reconcile competing sects, or that it “waters down” stronger devotional currents. Yet it is an ancient stream of practice and thought, with its own distinct identity, texts, and lineages, and it affirms that each major deity can function as a complete and valid path to realization of Brahman. The inclusivity is therefore not indecision, but a deliberate recognition of multiple, equally potent approaches to the same ultimate.

There is also confusion about how many deities a practitioner is expected to worship and in what manner. Some imagine that one must honor all five or six deities of the pañcāyatana or ṣaṇmata system with equal emotional intensity. In practice, a devotee typically has an iṣṭa-devatā, a chosen deity toward whom personal devotion is primarily directed, while maintaining reverence for the others as equally Brahman. The choice of deity is not treated as random or trivial; it is guided by temperament and affinity, and is meant to lead from a relatable form toward realization of the formless. Far from dismissing ritual, this tradition gives a central place to worship, mantra, and observance, regarding them as powerful means to purify the mind and prepare it for the knowledge of non-duality.

Finally, it is sometimes thought that such a non-dual framework leaves little room for heartfelt devotion or for a robust ritual life. On the contrary, it consciously integrates jñāna (knowledge), bhakti (devotion), karma (duty), and upāsanā (meditative and ritual worship), rather than setting them at odds. The formless Brahman is not used as a pretext to reject forms and rituals, but to place them in perspective: they operate at the empirical level as indispensable aids, even though the ultimate realization transcends all names and forms. This balance of philosophical depth and devotional breadth is precisely what gives the tradition its distinctive character, even when it is mistaken from the outside as merely “generic” or diluted Hinduism.