The two dimensions of the material space.
There are two dimensions in the material space: (1) The
visual world in the material space and (2) the celestial world in the
celestial space, which is not visible to the human eye. There are seven
main celestial worlds (abodes) also called the heavens: bhu,
bhuv, swah, mah, jan, tap and satya lok of Brahma (lok
means abode). Brahma is the supreme god of the entire celestial phenomena.
He is a Divine personality, and he is the creator of heaven (celestial
worlds) and earth. Brahma first created the celestial worlds (also called
the celestial abodes) with gods and goddesses, and then he created the
sun, moon and earth with its atmospheric sky to accommodate the living
beings on the earth planet. The illusive energy, which is manifested in
the form of the universe, is called ‘maya’ and it has three
characteristics: sattvagun (the pious or good quality), tamogun
(the evil or bad quality) and rajogun (the mixture of good and bad
qualities). Brahma created the celestial worlds of gods and goddesses with
sattvagun predominance, demonic worlds with tamogun
predominance and the material world of human beings with rajogun
predominance. All the three gunas reside within all the
three, yet one gun remains in predominance.
The unimaginable luxuries of the celestial abodes.
The luxuries of the celestial abodes are much higher and superior to
that of this world. The Upnishad describes that the quality of the luxury
which is enjoyed in the lowest celestial abode (the manav gandharv)
is one hundred times greater than the highest luxury of this world, and it
goes on increasing in the same manner up to Brahma’s abode, called
satya lok. The sequence described in the Upnishad is: the abodes of
the gods called manav gandharv, dev gandharv, pitradev, ajanaj karmdev,
karmdev and nityadev; then the abode of god Indra, Brihaspati,
Prajapati and Brahma. The first five abodes are generally known as bhu
lok, then bhuv lok, and thereafter swah lok is the abode
of god Indra. Those souls who do honest and selfless good deeds reach
these celestial abodes for a certain length of time and then they are
reborn on the earth planet. There is an abode called mah lok where
highly evolved gyanis and yogis go but they are again reborn
on the earth planet. There is no liberation of a soul in these abodes.
They are all revertible up to the abode of Brahma, except for one
exception that, very highly evolved selfless gyanis and yogis
who desire only liberation and nothing else, if they reach the satya
lok of Brahma they may receive liberation from the mayic
bondage and the cycle of birth and death.
The prime gods of the celestial abodes.
There are millions of original gods and goddesses living in all of the
celestial abodes described above (like the human population in various
countries of this world). They are all produced from the sattvagun
of maya. There are eight prime gods: Brahma, Prajapati, Brihaspati,
Indra, Kuber, Varun, Agni and Vayu. Their references come in all of the
Puranas and the Vedas. Then there are Dikpal, Yamraj or Dharmraj and
Kamdeo and his wife Rati. Out of them Brahma and Indra are most important
and are popular. All of these gods and goddesses live in the celestial
abodes in their physical form and they remain the same in all the ages.
They represent various aspects of maya.
The supreme god of heaven, Brahma, and the chief god,
Brahma. He is the creator of this world. He is
the supreme god of the celestial world (also called the heaven),
living in the topmost seventh celestial abode called satya lok. He
has created all the gods and goddesses, the demons, and all of the beings
of the earth planet. He is the foremost Yogi and Gyani and
he represents the true form of piousness (sattvic quality). So,
directly or indirectly, the pious people and yogis and gyanis
whose spiritual experiences refer to the Divineness of the soul are
related to the Divinity of Brahma. He is accessible to Sages and Saints
and only to the prime gods and goddesses, not all. He is the giver of
the reward or punishment of the actions of all souls through one of
his assistants Dharmraj and has a very long life, beyond human
Indra. He is the king of gods and goddesses of bhu, bhuv
and swah lok. He is also god of rain, thunder and lightning. His
wife is Shachi. There are rivers of sweet water in his kingdom
whose water is the giver of life, youth and beauty.
The descriptions of the NT (Cor. I. 1/25; and Peter II.
3/12) distinctly indicate that the ‘God’ and ‘heaven’ of the NT are
Thus, the imagination of the chief god of Greek and
Roman mythology is related to god Indra, and only the high
end concept of the one God of the Bible or the God of Moses and Jesus, if
he could be shown to be wrathless, may relate to the creator Brahma or it
may also refer to the impersonal (nirakar) aspect of God.