Essence of the Gita and Vedas (Part-1)

The Bhagavadgita says that nobody knows God (Māṃ tu veda na kaścana). The Veda says that words, mind, intelligence, logic and even imagination (Yato vācaḥ, Manasā saha, Na medhayā, Naiṣā tarkeṇa) cannot touch God. The Veda also says that if one knows that God is unknown, he knows at least something about God (Yasyā mataṃ tasya matam). But the same Veda says that God is present on this earth itself (Yat sākṣāt aparokṣāt). The Gita also says that God reveals Himself on the earth in every human generation as per the necessity (Tadātmānaṃ sṛjāmyaham). How to correlate these two contradicting statements? The first statement implies that you cannot catch God by your effort. The second statement indicates that whenever the kindest God wants to reveal Himself, He comes to the earth. You see the God on the earth but He is not understood. Therefore, the first statement is not contradicted. You have seen Lord Krishna. As a boy He uplifted the mountain. Did you understand this? The Gita says that God comes down through the Human body to preach the human beings (Mānuṣīṃ tanu māśritam). Then you can see and touch Him. You can talk and live with Him. But He is not understood. He is seen only to prove that He cannot be understood. The Veda said four great sentences (Maha Vakyas) about this Human incarnation. The first three sentences say that He is like you, himself and Myself externally (Ahaṃ Brahmā'smi, Tat tvamasi, Ayam Ātmā, Prajñānaṃ Brahma). The fourth great sentence says that He preaches special divine knowledge, which is not possible for anybody, and this is His internal form by which He is differentiated from others. Many electrons are floating in the atmosphere, which are called electricity. But you cannot experience the electricity in the atmosphere. By this electricity in the atmosphere you cannot move the fan and lit the light. This electricity cannot be experienced and you cannot get any benefit from it. But the same electrons, when flow in a metallic wire, you are getting the experience of the electricity by touching the wire. By this electricity you can move the fan and lit the bulb. Similarly, you cannot directly experience God who is pervading all over the world and you cannot get any fruit from Him. But when the same God enters the human body you can experience Him through vision, touch, conversation and co-living. But by this experience you cannot get any fruit. When you meet somebody, touch him, talk with him and even live with him, you can experience him. But you cannot get any help from him. Even if you serve Him personally, He will preach you several times but when you participate in His mission as a servant, then only He will be pleased and will give you the fruit. Therefore, you can experience and please God, only through the Human form. God creates this method for the sake of human beings. This method is called the Human incarnation. If you try to reach that absolute God directly, He is like a roaring mighty ocean. You are just a water drop. Your prayer is an iota in that sound–ocean. You may even merge in the sea and disappear completely losing your name and form. Gita says that if one tries to worship the formless all-pervading God, he will end up in misery (Avyaktā hi gatiḥ).

When God has arranged a very convenient way for approaching, why should you deny that and try for direct method? Are you mad? The reason for your madness is your repulsion to another Human form produced by your egoism and jealousy. Likes repel with each other. The egoism and jealousy cover the two eyes of any human being. These two layers are responsible for the human being not to use the method adopted by God Himself. You cannot even imagine that God. How can you serve Him? This is like drought, which is one extreme end. The other extreme end is flood in which every human being thinks that he is God and this is the result of the misunderstanding the Veda. If every human being is God, then this spiritual effort is left for stones only! Therefore, to solve this problem an intermediate technique is adopted. The Human form is introduced in the form of an inert statue or photo. Since the statue or the photo is not the actual human being the repulsion is reduced. Since the Human form in a statue or a photo belongs to some deity of the upper world or belongs to a form of past human incarnation, the problem of repulsion is removed. If this repulsion is of higher order the face of that Human form is replaced by the face of a monkey (Hanuman), the face of an elephant (Ganapati) etc., because the jealousy on the Human form is mainly concentrated on the face. If the repulsion is of highest order, instead of the Human form the form of a fish, tortoise (Matsya, Kurma) etc., is introduced. Therefore, the statues are worshipped as a training to remove the repulsion caused by egoism and jealousy against the Human form. But the statues are only for meditation and not for worship or service. The Veda says that the Lord is not in the statues or photos (Na tasya pratimā). The Veda also says that no inert object is God (Nedaṃ tat).

The Gita also says that God is not the world and God is not in the world (Na cāhaṃ teṣu, Māmebhyaḥ param). When it is said that God is in the world in the Gita, it means that God is existing in the world as a base (Matsthāni) and such interpretation is derived from the Sanskrit Grammar (Aupaśleṣika saptamī vibhaktiḥ). Here the base is not touched by the world and so God is untouched without any change. When a daydreamer dreams a city, that city when catches fire, that fire does not touch the dreamer. This entire world is only the will of God (Icchāmātraṃ Prabhoḥ sṛṣṭiḥ). The imagined city is based on the dreamer. Even when a person in that dream city is burnt the dreamer is not burnt. Similarly, even if a soul in the world is pained the God is not pained. The dreamer can enter the dream through a form of imagination and can express himself through that form anywhere in that dream world. Like this God expressed Himself in the form of Lord Narasimha. He can enter the dream world through a Human form, which is also made of His will and such Human form is Human incarnation. The dream world and the dream men are also made of His will.

The Veda mentions the entrance of the God into this world through Human incarnation (Tadevānuprāviśat). When He enters the human body, He pervades that body from top to bottom, internally and externally, just like the electricity that has entered the metallic wire. Wherever you touch the wire the electricity is experienced (Antarbahiśca). This is the Advaita, which means that you cannot separate the God and Human body as long as He is present in the body. God is that Human body as the electricity is that wire. Therefore, you should worship such Human form as the actual God with the Advaita angle. Why you are worshipping the past Human incarnation? The electricity has gone from that wire and even that wire is not seen now. Only a photo of that wire or an imaginary photo of that wire is present before you. What is the use of worshipping that? God left that human body and you cannot experience that God directly. That human body also has gone. Now what is that you are worshipping? When the Lord left the body of Krishna, Arjuna cremated that body with the help of a few sticks because the body was an inert material only. The same body, when Lord was present in it, swallowed the wild fire, which was burning the whole forest. Therefore, the inert statue is only for vision and meditation.

If you worship and serve such inert objects you will be born as inert object and this is said by the Lord in Gita (Bhūtejyā yānti). The Lord said that He should be worshipped and there He means the then Human incarnation. In the Veda, it is said that the Sun should be worshipped as the God (Ādityaṃ Brahmeti). Immediately, the Veda says that Sun is not God (Nedaṃ tat). The Lord as said in the Veda (Bhīṣhodeti sūryaḥ) controls the Sun. If Sun is God or if God is in the Sun, Sun cannot be controlled by God. The Lord said in the Gita that He is not in the world (Na tvahaṃ teṣu). The Veda says that no item of the world including the soul is God (Neti neti). God is the base of the Sun since He is the base of the entire world. So here you must meditate upon the Sun as the representative of God and such representative is called as ‘Pratiika’. The national flag represents India. The flag is not India and India is not in the flag. The base of that flag is the earth of India. When a representative of the king comes, the representative is not the king and king is not present in the representative. The representative is an employee controlled by the king. You can respect the representative and even worship him because he is also a living being like the king. Therefore, you can worship the devotees by the sixteen modes (Shodasa Upacharas). But you should not do these sixteen modes of worship to a statue of the king, even though it is the direct form of the king. A statue is only just for vision. When the sixteen modes of worship are to be performed, we are doing the life initiation (Prana Pratishta) in that statue. By this initiation the statue is not alive. If you can make the statue alive by that, why don’t you make a dead body also alive by the same? Therefore, the inert statue + life initiation means the living Human form. This means that you should worship a living Human body of God which is called Human incarnation. Even a devotee is also a human body + life and therefore he can also be worshipped by the same sixteen modes.

Gita says that the soul is a part of the nature and is called as Para Prakruti (Jīva bhūtām). The inert part of the creation is called Apara Prakruti (Apareyam). Since the world is creation and not the creator, therefore the soul is not the Lord. The soul is creation and the Lord is Creator. Krishna created cows and cow boys when the original souls were taken away by the divine officer called Prajapati. This proves that the soul is creation. In Gita it is said that God throws some souls into the ever-lasting fire called hell (Saṃsāreṣu narādhamān). If every soul is God how can any soul be thrown into the hell? That means God has thrown God into the hell! This proves that the soul is not the Lord.

The Lord says in Gita that He is coming in Human form in every Human generation. The word Yuga means Human generation. If God comes in some human generations only, God becomes partial. Any human being can see the Human incarnation in his generation provided the two layers covering the eyes (egoism and jealousy) are removed. The human body is made of five elements and you can see, touch, talk and live with the Lord through that human body. The Lord comes to you without any trace of your effort since you have prayed Him through surrender and devotion. Even if you do lot of penance, the Lord appears before you through a body made of light for a few minutes only in the name of Vishnu. He will talk a few words with you and will disappear. You cannot touch and live with Him for a long time. How foolish you are to lose this golden opportunity of Human incarnation called as Krishna? Both Vishnu and Krishna are incarnations. Same Lord entered both the bodies. Same Lord pervaded both the bodies from top to bottom, internally and externally. The reason for your bad luck is only the layers on your two eyes.

He is also coming in different human forms at the same time for the convenience of people at different places. Convenience (Saulabhya) is one of His divine qualities. Everything is possible by His superpower called Maya. Parashurama and Rama were present in the same time. Vyasa and Krishna were present in the same time. Akkalkot Maharaj and Shirdi Sai were present in the same time. In the same time, He comes in different forms at different levels since the devotees in the same time are at different levels. Even His servants and disciples come down in various human bodies. He comes down fully along with His whole department. School teachers, Lecturers, Readers are present in His department. He comes down as one Professor because there will be very few devotees who have reached the top level. A ray of His energy in a Human body is called Kalavatara (Vyasa). A part of His energy in a Human body is called Amshavatara (Kapila). When He enters a Human body for some time it is called Aveshavatara (Parashurama). When He enters the Human body and lives from birth to death but reveals Himself partially, then He is called Purnavatara (Rama). When the Purnavatara reveals Himself completely He is called Paripurnavatara (Krishna), who is the Professor and His preaching at the topmost level is Bhagvad Gita, which is the essence of all the Vedas.

We must remember that the human body of the Lord is not a modification of the Lord and therefore the Lord can leave the body at the end (Avyaktaṃ vyakti māpannam). Due to this reason the body retains its natural properties like birth, death, hunger etc., and these properties do not touch the internal Lord. The internal Lord is true infinite knowledge as said in the Veda (Satyaṃ jñānam anantam). The Vedas are only His preaching (Asya mahato bhūtasya, vedānta kṛt). The Vedas and the Gita are called the Shastras. The Shastra means that which is spoken by the Lord. Therefore, any human incarnation of the Lord at the Professor’s level will definitely quote these Shastras as said in the Gita (Tasmāt śāstram). Scholars also may quote these Shastras but their preaching results in headache.

The preaching of the Lord gives bliss in your heart since the Veda says that God is bliss (Ānando Brahma). Shankara and Mandana Mishra argued for 21 days. Both quoted Shastras. But the knowledge of Shankara gave Bliss not only to the audience but also to Mandanamishra. Therefore, Shankara was considered as the incarnation of Lord Shiva. Shankara entered the house though the doors were bolted inside. He used His miraculous power since nobody opened the doors in spite of His several calls. The incarnation has all the superpowers but uses only whenever there is bare necessity. He does not exhibit His powers for fame and to attract people. In such case the people will catch Him and press Him for undeserving boons. He gave these powers to the demons also since the powers are like His jewels. The demons could not get His characteristic property, which is the divine knowledge. Therefore, sages did not agree the demons as God even though the demons exhibited several miracles.

Datta means the Lord who donated Himself to the devotees through the human body. The devotee must be Atri and Anasuya. You will become Atri when you get rid of the three types of egoism: Egoism of Knowledge, Egoism of physical power and egoism of body, wealth etc. You will become Anasuya when you get rid of the jealousy (Asuuyaa). Datta is not the name of anybody. It is a general word, which indicates every human incarnation. The form of Datta has three heads, which indicate the three qualities: Satvam, Rajas and Tamas, which indicate the ruling, creation and destruction respectively. The six hands of the form indicate the six modifications of the body, which are existence, birth, growth, modification, reduction and destruction. All the three qualities always co-exist and any quality may become the main quality in a particular time (Sattvaṃ prakṛtijaiḥ muktam). Even Rama considered as the embodiment of Satvam showed Rajas while He was angry on sage Jabali and showed Tamas while He was running after the golden deer. The Lord inside the body is beyond all these three qualities which represent Vishnu, Brahma and Shiva respectively in the above said order (Guṇātītaḥ sa). The same cement as any other house also builds the house of the king. Similarly, the body contains the same qualities whether the Lord or soul lives in it. The Lord is beyond these three qualities but the soul is a composite of these three qualities only (Nānyaṃ guṇebhyaḥ) as said in Gita. The properties of the wire do not disappear when the electricity enters it and therefore the electric wire also looks like other wires. But the electric wire gives the experience of the electricity through touch. Similarly, the Human incarnation gives divine experiences. He does not like to be recognized by all the human beings since He came only for His devotees who prayed for Him.

Another main reason for the natural state of His Human body is that He donates Himself to His real devotees and undergoes the suffering of their sins. The body should not be divine by His superpower in which case the suffering cannot touch Him and then it amounts to deceiving the Justice.

Therefore, if you can remove the egoism and jealousy towards the human form and purify your mind completely, you will become eligible to the divine knowledge (Jnana yoga) which is revealed by the four great sentences of the Vedas to recognize the Human incarnation present in your generation.

26)   Sambhavāmi yuge yuge

Who are you?

The Gita says that the soul is a bundle of good and bad qualities (Saṅghātaḥ cetanā dhṛtiḥ). The soul is made of awareness, which is nothing but a special work. This special work is produced by the interaction of inert matter and inert energy. Therefore, the awareness or quality must be inert because it is a product of two inert items. Inert means that which is not independent. Therefore, the soul is not independent and is controlled by the Lord. The brain and the nervous system are inert matter. The energy produced by the digestion of food is again inert. When these inert matter and inert energy combine a special work called awareness is produced. Work is a form of energy. Matter is also a form of energy. Therefore, the whole creation is energy. Since the Lord created, this world is called creation. The Veda and the Gita say that a very minute particle of the Lord is modified into the world (Pādo'sya viśvā, Ekāṃśena). Just one ray of the multi-million rays of the Sun like Lord is modified into this world. So, this creation is very very negligible compared to the Lord. Hence Shankara called this creation as Mithya, which means non-existent since negligible. But Ramanuja and Madhva recognized the existence of this world even if it is negligible. Therefore, all the theories of the three preachers are one and the same. The soul is a part of the creation as said in the Gita (Prakṛtiṃ viddhi me parām).

Shankara took the liberated soul as an example. The soul is like water drop and the Lord is like the ocean. The water drop is qualitatively similar with the ocean due to water. But the drop and the ocean differ quantitatively. This ocean (the Lord) exists in a water drop due to the inexplicable power of the Lord called Maya. Such a special drop is the Human incarnation. In other water drops, the Lord is not existing. Shankara is such a special drop since He was the incarnation of Lord Shiva. Hence Shankara swallowed the molten lead and proved that He is different from other souls. Therefore, the Lord is different from the soul. Ramanuja says that one drop of the ocean is modified into water vapor which surrounds the ocean like a body surrounding the soul. This vapor is the world and the soul is the water drop existing in this world. The water drop is qualitatively similar to the ocean. But the water vapor, which is the inert part of the world, is quite different from the ocean. The similarity of the water drop with the ocean is only qualitative. Therefore, the soul is a part of the Lord. Several water drops combine to form the ocean. But one must remember that the water drop is present only in the vapor that surrounds the ocean. If the water drop is present in the ocean, it loses its identity and merges with the ocean. Therefore, the water drop never merges with the ocean. Madhva says that the vapor is not the body of the Lord. It is like the shirt of the Lord. Therefore, the soul is a thread in the cloth. Hence the soul is a particle of the water vapor and not a water drop. Therefore, the soul is different from the Lord qualitatively and quantitatively. The particle of vapor is different from the ocean qualitatively and quantitatively. The soul in the theory of Madhva is not a part of the body of the Lord. The soul is completely different in all aspects and is only a servant of the Lord.

The soul (Jiiva) is created by the Lord because as we see in Bhagavatam, Lord Krishna created the cows and cow boys. Therefore, the soul is not the creator. Gita also says that the soul is a part of creation called Paraa prakruti. The Veda says that the soul is called as ‘Sukshma Shariira’ (Manomayaḥ prāṇa śarīra neta).

The soul consists of very fine matter and energy. It contains the micro design of the entire body. It is a bundle of several good and bad qualities. It is just like a computer chip as said in Gita (Kūṭasthaḥ akṣara ucyate). Gita says that no scientist can see this soul through any sophisticated equipment (Vimūḍhāḥ nānupaśyanti). In this soul there is another internal micro design called Kaarana Shariira which is nothing but the order of the Lord. As long as Soul exists, all the systems in the body work due to the presence of soul but the root reason is the order of the Lord present in the soul. It appears as if the soul is controlling all the systems and as if the body is alive due to the presence of the soul. But the truth is that the body is alive and all the systems in the body work due to the order of the Lord, which is internally, present in the soul. When a lens is shining, it is due to the light of the Sun. The lens shines and also lightens some other inert object, which is near to it. Similarly, the soul seems to be the cause of functioning of all the systems in the body to make it alive. But the capacity of the soul to do so is due to the internal order of the Lord. The lens is not shining by itself and it is shining only by the rays of the Sun. The capacity of the lens to lighten the near inert object is only due to Sun.

Thus, the soul resembles with the Lord and also differs from the Lord. By describing the soul, the Lord is described due to the similarity. But the description of the soul does not give the complete description of the Lord. The lens is shining and is lighting the other object is a similarity with the Sun. By this we can understand that the Sun also shines like the lens and that the Sun also lightens other objects like the lens. This is the common aspect in the Lord and in the soul. This is called ‘Atma Jnana’ which means the knowledge of the common aspect. The word Atma is common in both Paramatma (Lord) and Jiivaatma (soul). By this the Lord is not completely described. The soul stands as a representative of the Lord to give a part of the Knowledge of the Lord. This is the reason why the Lord describes the soul in the second chapter of Gita.

The other part of the knowledge of the Lord cannot be given by the description of the soul. The lens does not shine by itself. Whereas the Sun shines by himself. The knowledge of difference cannot be given to you through the description of the lens. This part of Knowledge is given in the latter chapters of Gita (Uttamaḥ puruṣaḥ).

When the soul comes out of the body the body cannot be alive because the systems do not function. The credit goes to the order of the Lord, which is internally present in the soul. The body is not alive even if you supply any type of power to the body. This shows that the inert body as well as the soul is under the control of the Lord only. The soul cannot stay in the body even if it desires because the soul has to leave the body according to the internal order of the Lord. Even when a system in the body is troubled, the soul cannot rectify it. Only a doctor can rectify it provided the order of the Lord permits it. This is the reason why every treatment of the doctor is not successful. Sometimes even without the treatment of doctor the troubled system is rectified by the will of the Lord.

In the deep sleep the work used for thinking is not done. When one awakes from the deep sleep, he feels happy due to this part of stored energy which was not spent in thinking. Advaita philosophers are thinking that the Lord present in the body achieved the happiness in deep sleep. By this they think that the soul is the Lord. Scientifically such a theory is completely wrong. Gita also clearly says that the soul is different from the Lord (Yasmāt kṣara matīto'ham). Even Brahma sutras establish this difference (Anupapatteḥ na śārīraḥ). Therefore, the scriptures are scientific.

The Advaita philosopher neither understands these scriptures nor the science. He does not understand even Shankara who alone swallowed the molten lead. Let him swallow the molten lead like Shankara and prove that he is the Human incarnation. In such case the soul in the body is Lord Himself. A king lives in a house. A beggar lives in another house. Both the king and the beggar are human beings. This is the qualitative similarity. They differ in their capacities, which is the quantitative difference. The houses of both the king and beggar are constructed by the same bricks and cement. The king and the beggar are human beings. Does this similarity make the beggar to be the king? Similarly, the human bodies of both Shankara and His disciple are made of the same five elements. Both the souls are having the quality of awareness. Does this similarity make Shankara to be equal to the disciple? If both are equal why the disciple could not swallow the molten lead? Therefore, apart from the similarity there is difference in the capacity. In the body of Shankara the Lord is present. In the body of the disciple the soul is present. The soul along with its body and the body of Shankara are under the control of the Lord present in the body of Shankara. The soul in the body of the disciple is made of cement and bricks and is a statue. The soul in the body of Shankara is completely different and is beyond even logic and imagination. The awareness of the soul in the body of the disciple is due to the will of the Lord only. A ray of the awareness of the Lord has entered the soul and the soul is aware. The lens is an inert object only. A ray of the Sun entered the lens and is shining with light. The Sun is a concentrated source of light and the Sun is the light itself. Here we can understand all the three theories. The lens, which is looking like a spot of light, is the light itself and this is the theory of Shankara. The lens is a part of the Sun and this is the theory of Ramanuja. The lens is not at all the light but it is the inert object and this is the theory of Madhva.

The scientist treats the soul as a computer, which is working with several microprocessors simultaneously so that the human being is able to grasp all the characteristics of an object at a time. But the human being is not alive with the help of any type of power when the soul quits the body. Therefore, the scientist has to accept the control of the body through the soul. This control is the will of the Lord, which is present in the soul itself as an internal micro design acting as the order of the Lord. At this point the scientist has to accept the Lord.

As soon as the soul comes out of the body, it is enquired for ten days by the Lord in Pretaloka which is a sub-world of Bhuloka (Bhuloka consists of four sub-divisions i.e., Martya Loka, Pretaloka, Narakaloka and Pitruloka). Above Bhuloka, Bhuvarloka or Dyuloka or Jyotirloka is present. Above this Suvarloka which is the heaven is present.

After the enquiry for bad results, one goes to Narakaloka (hell). For mixed results one goes to Pitruloka. For good results one goes to Bhuvarloka. For better results one goes to Suvarloka. As soon as the soul comes out of the body it attains an energetic body called Bhoga Shariira or Yaatanaa Shariira, with which the soul has to enjoy the results. This energetic body is similar to the present gross body resulting due to the internal design of the soul. If the soul is not leaving the bond with body, the soul is covered by Dhuuma Shariira, which is made of smoke. Such a state is called the state of ghost (pishaacha). For some time, the ghost will be wandering in this world (Martya loka) itself.

When the soul goes to hell, food is prohibited. When the soul goes to Pitruloka Somarasa (juice of moon) is the food. When the soul goes to Dyuloka the food is not required. When the soul goes to Suvarloka the divine nectar (amrutam) is the food. Thus, Lord arranges the food for all the souls and there is no need of supply of food from this place. Even if a person is jailed the Government supplies him the food. Therefore, the realized souls never desire for the ceremonies performed after their death. They do not require issues to perform such ceremonies because they have realized the truth. The hymns read in these ceremonies are only prayers to the Lord, to protect the soul in the upper worlds. The upper worlds are called Bhogalokas, which mean that one can enjoy the results but one cannot do any work (karma). The donation of food and money performed in the ceremonies is only the Karma Phala Tyaaga (sacrifice of the fruit of the work) as preached in Gita. But such sacrifice should be done to a deserving person. If one donates to undeserving person that will bring additional sin to the soul departed as well as to the person who performed that ceremony here. Not donating to the deserving person and donating to the undeserving person – both are sins as said in Mahabharata by Vidura. Therefore, the Gita says that one should get the grace of the Lord here itself while he is alive (Uddharet ātmanā). One should not depend on somebody in the spiritual field. After death the sons are in the mood of grief and cannot search for a deserving person. During these ceremonies the priests are chanting Vedic hymns without knowing the meaning. When the meaning is not known how the feeling of prayer can come? Reciting like a tape recorder is not serving the purpose. The Veda itself means Knowledge and Shastras say that mere recitation is worst (Anardhajñaḥ… Pāṭhakādhamaḥ).

The best deserving person is the Lord in Human form. The next deserving person is a perfect devotee. The next deserving person is a poor man. But in his case after donation, you must preach him the divine knowledge and turn him into a devotee. Without doing this if you simply donate to him as a social service you are interfering with the punishment given by God to him for the internal change. Gita calls all this ‘Pitruyaanam,’ which is the path of all the ordinary human beings. This is the normal cycle of the world.

Gita says about the second divine cycle, which is called ‘Devayaanam.’ In this divine path one becomes the servant of the Lord who came down in Human form and he participates in the divine mission of the Lord as a servant. Such a person becomes a divine soul and travels in the path of Devayaanam. In this path the soul after leaving this world (Martya loka) will not go to Pretaloka. Highly energetic body called ‘Divya Shariira’ will surround the soul. As a servant of the Lord, he is not enquired and his file is closed. He straightly goes to the world of the Lord called Brahma loka. He will be taking divine births along with the Lord as a servant on this earth. He has no agony of birth and death like the Lord and his life is full of bliss as in the case of human incarnation. He gets all the superpowers of the Lord (Ashta siddhis) except one super most power that is the creation, ruling and the destruction of this world as said in the end of Brahmasutras. Gita explains both these ways (Śukla kṛṣṇa gatī).

To be continued...

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