In the Bhagavad-gita, worship of different demigods or rendering service to them is not approved. It is stated in the Seventh Chapter, twentieth verse:
kamais tais tair hrta-jnanah prapadyante 'nya-devatah tam tam niyamam asthaya prakrtya niyatah svaya"Those whose minds are distorted by material desires surrender unto demigods and follow the particular rules and regulations of worship according to their own natures." (Bg. 7.20) Here it is plainly said that those who are directed by lust worship the demigods and not the Supreme Lord Krsna. When we mention the name Krsna, we do not refer to any sectarian name. Krsna means the highest pleasure, and it is confirmed that the Supreme Lord is the reservoir or storehouse of all pleasure. We are all hankering after pleasure. Anandamayo'bhyasat. (Vs. 1.1.12) The living entities, like the Lord, are full of consciousness, and they are after happiness. The Lord is perpetually happy, and if the living entities associate with the Lord, cooperate with Him and take part in His association, then they also become happy.
The Lord descends to this mortal world to show His pastimes in Vrndavana, which are full of happiness. When Lord Sri Krsna was in Vrndavana, His activities with His cowherd boy friends, with His damsel friends, with the inhabitants of Vrndavana and with the cows were all full of happiness. The total population of Vrndavana knew nothing but Krsna. But Lord Krsna even discouraged his Father Nanda Maharaja from worshipping the demigod Indra because He wanted to establish the fact that people need not worship any demigod. They need only worship the Supreme Lord because their ultimate goal is to return to His abode.
The abode of Lord Sri Krsna is described in the Bhagavad-gita, Fifteenth Chapter, sixth verse:
nad tad bhasayate suryo na sasanko na pavakah yad gatva na nivartante tad dhama paramam mama"That abode of Mine is not illumined by the sun or moon, nor by electricity. And anyone who reaches it never comes back to this material world." (Bg. 15.6)
This verse gives a description of that eternal sky. Of course we have a material conception of the sky, and we think of it in relationship to the sun, moon, stars and so on, but in this verse the Lord states that in the eternal sky there is no need for the sun nor for the moon nor fire of any kind because the spiritual sky is already illumined by the brahmajyoti, the rays emanating from the Supreme Lord. We are trying with difficulty to reach other planets, but it is not difficult to understand the abode of the Supreme Lord. This abode is referred to as Goloka. In the Brahma-samhita it is beautifully described: Goloka eva nivasaty akhilatma-bhutah. The Lord resides eternally in His abode Goloka, yet He can be approached from this world, and to this end the Lord comes to manifest His real form, sac-cit-ananda-vigraha. When He manifests this form, there is no need for our imagining what He looks like. To discourage such imaginative speculation, He descends and exhibits Himself as He is, as Syamasundara. Unfortunately, the less intelligent deride Him because he comes as one of us and plays with us as a human being. But because of this we should not consider that the Lord is one of us. It is by His potency that He presents Himself in His real form before us and displays His pastimes, which are prototypes of those pastimes found in His abode.
In the effulgent rays of the spiritual sky there are innumerable planets floating. The brahmajyoti emanates from the supreme abode, Krsnaloka, and the anandamaya-cinmaya planets, which are not material, float in those rays. The Lord says, na tad bhasayate suryo na sasanko na pavakah yad gatva na nivartante tad dhama paramam mama. One who can approach that spiritual sky is not required to descend again to the material sky. In the material sky, even if we approach the highest planet (Brahmaloka), what to speak of moon, we will find the same conditions of life, namely birth, death, disease and old age. No planet in the material universe is free from these four principles of material existence. Therefore the Lord says in Bhagavad-gita, abrahma-bhuvanal lokah punar avartino 'rjuna. The living entities are traveling from one planet to another, not by mechanical arrangement but by a spiritual process. This is also mentioned: yanti deva-vrata devan pitrn yanti pitr-vratah. No mechanical arrangement is necessary if we want interplanetary travel. The Gita instructs: yanti deva-vrata devan. The moon, the sun and higher planets are called svargaloka. There are three different statusís of planets: higher, middle and lower planetary systems. The earth belongs to the middle planetary system. Bhagavad- gita informs us how to travel to the higher planetary systems (devaloka) with a very simple formula: yanti deva-vrta devan. One need only worship the particular demigod of that particular planet and in that way go to the moon, the sun or any of the higher planetary systems.
Yet Bhagavad-gita does not advise us to go to any of the planets in this material world because even if we go to Brahmaloka, the highest planet, through some sort of mechanical contrivance by maybe traveling for forty thousand years (and who would live that long?), we will still find the material inconveniences of birth, death, disease and old age. But one who wants to approach the supreme planet, Krsnaloka, or any of the other planets within the spiritual sky, will not meet with these material inconveniences. Amongst all of the planets in the spiritual sky there is one supreme planet called Goloka Vrndavana, which is the original planet in the abode of the original Personality of Godhead Sri Krsna. All of this information is given in Bhagavad- gita, and we are given through its instruction information how to leave the material world and begin a truly blissful life in the spiritual sky.
In the Fifteenth Chapter of the Bhagavad-gita, the real picture of the material world is given. It is said there:
urdhva-mulam adhah-sakham asvattham prahur avyayam chandamsi yasya parnani yas tam veda sa veda-vit"The Supreme Lord said: There is a banyan tree which has its roots upward and its branches down, and the Vedic hymns are its leaves. One who knows this tree is the knower of the Vedas." (Bg. 15.1) Here the material world is described as a tree whose roots are upwards and branches are below. We have experience of a tree whose roots are upward: if one stands on the bank of a river or any reservoir of water, he can see that the trees reflected in the water are upside down. The branches go downward and the roots upward. Similarly, this material world is a reflection of the spiritual world. The material world is but a shadow of reality. In the shadow there is no reality or substantiality, but from the shadow we can understand that there is substance and reality. In the desert there is no water, but the mirage suggests that there is such a thing as water. In the material world there is no water, there is no happiness, but the real water of actual happiness is there in the spiritual world.
The Lord suggests that we attain the spiritual world in the following manner:
nirmana-moha jita-sanga-dosa adhyatma-nitya vinivrtta-kamah dvandvair vimuktah sukha-duhkha-samjnair gacchanty amudhah padam avyayam tatThat padam avyayam or eternal kingdom can be reached by one who is nirmana-moha. What does this mean? We are after designations. Someone wants to become a son, someone wants to become Lord, some one wants to become the president or a rich man or a king or something else. As long as we are attached to these designations, we are attached to the body because designations belong to the body. But we are not these bodies, and realizing this is the first stage in spiritual realization. We are associated with the three modes of material nature, but we must become detached through devotional service to the Lord. If we are not attached to devotional service to the Lord, then we cannot become detached from the modes of material nature. Designations and attachments are due to our lust and desire, our wanting to lord it over the material nature. As long as we do not give up this propensity of lording it over material nature, there is no possibility of returning to the kingdom of the Supreme, the sanatana- dhama. That eternal kingdom, which is never destroyed, can be approached by one who is not bewildered by the attractions of false material enjoyments, who is situated in the service of the Supreme Lord. One so situated can easily approach that supreme abode.
Elsewhere in the Gita it is stated:
avyakto 'ksara ity uktas tam ahuh paramam gatim yam prapya na nivartante tad dhama paramam mamaAvyakta means unmanifested. Not even all of the material world is manifested before us. Our senses are so imperfect that we cannot even see all of the stars within this material universe. In Vedic literature we can receive much information about all the planets, and we can believe it or not believe it. All of the important planets are described in Vedic literatures, especially Srimad-Bhagavatam, and the spiritual world, which is beyond this material sky, is described as avyakta, unmanifested. One should desire and hanker after that supreme kingdom, for when one attains that kingdom, he does not have to return to this material world.
Next, one may raise the question of how one goes about approaching that abode of the Supreme Lord. Information of this is given in the Eighth Chapter. It i said there:
anta-kale ca mam eva smaran muktva kalevaram yah prayati sa mad-bhavam yati nasty atra samsayah"Anyone who quits his body, at the end of life, remembering Me, attains immediately to My nature; and there is no doubt of this." (Bg. 8.5) One who thinks of Krsna at the time of his death goes to Krsna. One must remember the form of Krsna; if he quits his body thinking of this form, he approaches the spiritual kingdom. Mad-bhavam refers to the supreme nature of the Supreme Being. The Supreme Being is sac-cid-ananda- vigraha - eternal, full of knowledge and bliss. Our present body is not sac-cid- ananda. It is asat, not sat. It is not eternal; it is perishable. It is not cit, full of knowledge, but is full of ignorance. We have no knowledge of the spiritual kingdom, nor do we even have perfect knowledge of this material world where there are so many things unknown to us. The body is also nirananda; instead of being full of bliss it is full of misery. All of the miseries we experience in the material world arise from the body, but one who leaves this body thinking of the Supreme Personality of Godhead at once attains a sac-cid-ananda body, as is promised in this fifth verse of the Eighth Chapter where Lord Krsna says, "He attains My nature."
The process of quitting this body and getting another body in the material world is also organized. A man dies after it has been decided what form of body he will have in the next life. Higher authorities, not the living entity himself, make this decision. According to our activities in this life, we either rise or sink. This life is a preparation for the next life. If we can prepare, therefore, in this life to get promotion to the kingdom of God, then surely, after quitting this material body, we will attain a spiritual body just like the Lord.
As explained before, there are different kinds of transcendentalists, the brahmavadi, paramatmavadi, and the devotee, and, as mentioned, in the brahmajyoti (spiritual sky) there are innumerable spiritual planets. The number of these planets is far, far greater than all of the planets of this material world. This material world has been approximated as only one quarter of the creation. In this material segment there are millions and billions of universes with trillions of planets and suns, stars and moons. But this whole material creation is only a fragment of the total creation. Most of the creation is in the spiritual sky. One who desires to merge into the existence of the Supreme Brahman is at once transferred to the brahmajyoti of the Supreme Lord and thus attains the spiritual sky. The devotee, who wants to enjoy the association of the Lord, enters into the Vaikuntha planets, which are innumerable, and the Supreme Lord by His plenary expansions as Narayana with four hands and with different names like Pradyumna, Aniruddha, Govinda, etc., associates with him there. Therefore at the end of life the transcendentalists either think of the brahmajyoti, the Paramatma or the Supreme Personality of Godhead Sri Krsna. In all cases they enter into the spiritual sky, but only the devotee, or he who is in personal touch with the Supreme Lord, enters into the Vaikuntha planets. The Lord further adds that of this "there is no doubt." This must be believed firmly. We should not reject that which does not tally with our imagination; our attitude should be that of Arjuna: "I believe everything that You have said." Therefore when the Lord says that at the time of death whoever thinks of Him as Brahman or Paramatma or an the Personality of Godhead certainly enters into the spiritual sky, there is no doubt about it. There is no question of disbelieving it.
The information on how to think of the Supreme Being at the time of death is also given in the Gita:
yam yam vapi smaran bhavam tyajaty ante kalevaram tam tam evaiti kaunteya sada tad-bhava-bhavitah"In whatever condition one quits his present body, in his next life he will attain to that state of being without fail." (Bg. 8.6) Material nature is a display of one of the energies of the Supreme Lord. In the Visnu purana the total energies of the Supreme Lord as Visnu-saktih para prokta, etc., are delineated. The Supreme Lord has diverse and innumerable energies which are beyond our conception; however great learned sages or liberated souls have studied these energies and have analyzed them into three parts. All of the energies are of Visnu-sakti, that is to say they are different potencies of Lord Visnu. That energy is para, transcendental. Living entities also belong to the superior energy, as has already been explained. The other energies, or material energies, are in the mode of ignorance. At the time of death we can either remain in the inferior energy of this material world, or we can transfer to the energy of the spiritual world.