Since the seeker of the Divine necessarily begins with the foundation of his human consciousness, the initial forms and methods of the seeking, whether through knowledge, works or devotion, will necessarily be limited and distorted from the reality. As the relationship grows and the seeker thereby refines his understanding, the mode of the seeking and the understand get refined and approach closer to the truth. The Bhagavad Gita advises us that in whatever way a seeker worships the Divine, the Divine acknowledges.
Sri Aurobindo summarizes: “Even as men approach him, so he accepts them and responds too by the divine Love to their Bhakti…. Whatever form of being, whatever qualities they lend him, through that form and those qualities he helps them to develop, encourages or governs their advance and in their straight way or their crooked draws them towards him. What they see of him is a truth, but a truth represented to them in the terms of their own being and consciousness, partially, distortedly, not in the terms of its own higher reality, not in the aspect which it assumes when we become aware of the complete Divinity.”
The various religious forms of worship are an entrance gate, and thus, have their own rationale. “They are justified because there is a truth of the Divine behind them and only so could that truth of the Divine be approached in that stage of the developing human consciousness and be helped forward; they are condemned, because to persist always in these crude conceptions and relations with the Divine is to miss that closer union towards which these crude beginnings are the first steps, however faltering.”
Sri Aurobindo, The Synthesis of Yoga, Part Three: The Yoga of Divine Love, Chapter 2, The Motives of Devotion, pg. 534