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The Puranas speak of individuals going up and down between these proximate higher worlds and the Earth is often mentioned. The individuals from these proximate higher worlds came down to the Earth either by curse or by invocation and prayers. Yudhishtira was an aspect of the Dharma Devata , Arjuna was an aspect of Indra, Bhima was an aspect of the God Vayu and Nakula and Sahadeva are an aspect of the twin Gods Ashwins. These Pandavas came down in human form by invocation and prayer. Hence the Pandavas represented the nobler and righteous aspect of the Gods. The birth of Bhishma was a result of curse on a God Vasu for misconduct. His conduct as a man on the Earth was a sad association with the evil and ending up in no noble achievements of any kind. Karna was the result of an indiscreet invocation of the Sun-God, by an immature mind of a girl. When born he was unwelcome and deserted. This caused an evil association in his life, an evil conduct and a nature that consisted of hatred and jealousy against the noble Pandavas with no provocation. Bhishma however was a highly knowledgeable being and he enlightened Yudhishtira about Dharma.
Circumstances of descent on the Earth of these superior beings made all the difference. Fundamentally, however, the beings in the superior worlds are noble. It is therefore very clear that these superior beings are closely related to the men on the Earth. The Mahabharata tells us that evil persons like Duryodhana entered the regions of Yama to suffer from their sins on earth. Another version tells us that Duryodhana ‘s soul merged into the Kalipurusha. The five sons of Pandavas are Gandharvas. Even Dhritarashtra belonged to the Gandharvaloka who was born on the Earth by Vedavyasa. Abhimanyu was an aspect of the moon God. Then the others like Drupada, Virata and others were aspects of Yaksha, Gandharva, Guhyaka etc. They left the Earth by fighting on the side of righteousness and reached their happy abodes. Draupadi was born as an aspect of Mahalakshmi from out of Yajna- fire by invocation but not from the womb of a woman-(Ayonija). She left the Earth to merge into the universal mother the Mahalakshmi. Many others like Uttara, Salya joined the Vishwedevas. Drishtadhyumna joined the God of fire Agni. The great Yadavas like Satyaki, Kritavarma etc joined the Siddha, Sadhya and the Vishwedevas. Such a detailed description of the Mahabharata shows the existence of nearby superior worlds in the northern regions of our outer space and their inter-relationship with beings on Earth. In this context there is no mention of Swargaloka, with reference to these great departed souls of the Earth. Swarga is one of the 14 major worlds of Brahmanda, long distance away.
Vedic Cosmology also describes the different worlds of Brahmanda. The texts like Purushasukta, Taittiriya Brahmana, and Satapatha Brahmana indicate the creation of the superior worlds. Prajapati is the origin personality of the creation and he is none else than the Brahma himself as a physical creative aspect. Brahma is mere thought-conceiver of the creation.
The Puranas speak of individuals going up and down between these proximate higher worlds and the Earth is often mentioned. The individuals from these proximate higher worlds came down to the Earth either by curse or by invocation and prayers. Yudhishtira was an aspect of the Dharma Devata , Arjuna was an aspect of Indra, Bhima was an aspect of the God Vayu and Nakula and Sahadeva are an aspect of the twin Gods Ashwins. These Pandavas came down in human form by invocation and prayer. Hence the Pandavas represented the nobler and righteous aspect of the Gods. The birth of Bhishma was a result of curse on a God Vasu for misconduct. His conduct as a man on the Earth was a sad association with the evil and ending up in no noble achievements of any kind. Karna was the result of an indiscreet invocation of the Sun-God, by an immature mind of a girl. When born he was unwelcome and deserted. This caused an evil association in his life, an evil conduct and a nature that consisted of hatred and jealousy against the noble Pandavas with no provocation. Bhishma however was a highly knowledgeable being and he enlightened Yudhishtira about Dharma.
Circumstances of descent on the Earth of these superior beings made all the difference. Fundamentally, however, the beings in the superior worlds are noble. It is therefore very clear that these superior beings are closely related to the men on the Earth. The Mahabharata tells us that evil persons like Duryodhana entered the regions of Yama to suffer from their sins on earth. Another version tells us that Duryodhana ‘s soul merged into the Kalipurusha. The five sons of Pandavas are Gandharvas. Even Dhritarashtra belonged to the Gandharvaloka who was born on the Earth by Vedavyasa. Abhimanyu was an aspect of the moon God. Then the others like Drupada, Virata and others were aspects of Yaksha, Gandharva, Guhyaka etc. They left the Earth by fighting on the side of righteousness and reached their happy abodes. Draupadi was born as an aspect of Mahalakshmi from out of Yajna- fire by invocation but not from the womb of a woman-(Ayonija). She left the Earth to merge into the universal mother the Mahalakshmi. Many others like Uttara, Salya joined the Vishwedevas. Drishtadhyumna joined the God of fire Agni. The great Yadavas like Satyaki, Kritavarma etc joined the Siddha, Sadhya and the Vishwedevas. Such a detailed description of the Mahabharata shows the existence of nearby superior worlds in the northern regions of our outer space and their inter-relationship with beings on Earth. In this context there is no mention of Swargaloka, with reference to these great departed souls of the Earth. Swarga is one of the 14 major worlds of Brahmanda, long distance away.
Vedic Cosmology also describes the different worlds of Brahmanda. The texts like Purushasukta, Taittiriya Brahmana, and Satapatha Brahmana indicate the creation of the superior worlds. Prajapati is the origin personality of the creation and he is none else than the Brahma himself as a physical creative aspect. Brahma is mere thought-conceiver of the creation.
