Why God (Viraat Purush) created Devatas to enjoy and Humans to suffer?

Question

I always have this question in mind when I read Bhagawad-Gita. In the 11th chapter of Gita when Krishna shows Vishwaroopa, this means everything originated from Him. But why this difference that Devatas enjoy and Humans are made to suffer, when both Devas and Humans are originated from Him.

In Mrityuloka, whoever will come, cannot escape without some or the other sin. Why animals, humans and other creatures were created?

Is it that humans only evolve and one day become a Devata? The present Devatas one day, some time in the past, were humans?

Answer 1

karma law is equal for both gods ,humans and deamons all.Gods too suffer in epics like mahabharat and ramayana and as there are many incidents but mainly post-vedic.

I think this answer is quite simple humans who do not get immortality and do not attain the highest heaven may be those who have'nt get to their self or knowledge of self and impersnal self. As we know Indra spent 101 years with Prajapati uderstanding the self whereas the demon king from the first time getting an answer as the body is the self got away but indra came again and again to Prajapati after getting an answer and spend 101 years with Prajapati learning self and that's why gods are all prevalent.

CHANDOGYA UPNISHAD BOOK:VIII

SEVENTH KHANDA

1. Prajapati said: 'The Self which is free from sin, free from old age, from death and grief, from hunger and thirst, which desires nothing but what it ought to desire, and imagines nothing but what it ought to imagine, that it is which we must search out, that it is which we must try to understand. He who has searched out that Self and understands it, obtains all worlds and all desires.'
2. The Devas (gods) and Asuras (demons) both heard these words, and said : 'Well, let us search for that Self by which, if one has searched it out, all worlds and all desires are obtained.' Thus saying Indra went from the Devas, Virokana from the Asuras, and both, without having communicated with each other, approached Prajapati, holding fuel in their hands, as is the custom for pupils approaching their master.
3. They dwelt there as pupils for thirty-two years. Then Prajapati asked them: 'For what purpose have you both dwelt here?' They replied: 'A saying of yours is being repeated, viz. "the Self which is free from sin, free from old age, from death and grief, from hunger and thirst, which desires nothing but what it ought to desire, and imagines nothing but what it ought to imagine, that it is which we must search out, that it is which we must try to understand. He who has searched out that Self and understands it, obtains all worlds and all desires." Now we both have dwelt here because we wish for that Self.' Prajapati said to them: 'The person that is seen in the eye, that is the Self. This is what I have said. This is the immortal, the fearless, this is Brahman.' They asked: 'Sir, he who is perceived in the water, and he who is perceived in a mirror, who is he?' He replied: 'He himself indeed is seen in all these .'

EIGHTH KHANDA.

1. 'Look at your Self in pan of water, and whatever you do not understand of your Self, come and tell me.' They looked in the water- pan. Then Prajapati said to them: 'What do you see?' They said: 'We both see the self thus altogether, a picture even to the very hairs and nails.'
2. Prajapati said to them: 'After you have adorned yourselves, have put on your best clothes and cleaned yourselves, look again into the water-pan. They, after having adorned themselves, having put on their best clothes and cleaned themselves, looked into the water-pan. Prajapati said: 'What do you see?'
3. They said: 'Just as we are, well adorned, with our best clothes and clean, thus we are both there, Sir, well adorned, with our best clothes and clean.' Prajapati said: 'That is the Self, this is the immortal, the fearless, this is Brahman.' Then both went away satisfied in their hearts.
4. And Prajapati, looking after them, said: 'They both go away without having perceived and without having known the Self, and whoever of these two, whether Devas or Asuras, will follow this doctrine (upanishad), will perish.' Now Virokana, satisfied in his heart, went to the Asuras and preached that doctrine to them, that the self (the body) alone is to be worshipped, that the self (the body) alone is to be served, and that he who worships the self and serves the self, gains both worlds, this and the next.
5. Therefore they call even now a man who does not give alms here, who has no faith, and offers no sacrifices, an Asura, for this is the doctrine (upanishad) of the Asuras. They deck out the body of the dead with perfumes, flowers, and fine raiment by way of ornament, and think they will thus conquer that world.

NINTH KHANDA

1. But Indra, before he had returned to the Devas, saw this difficulty. As this self (the shadow in the water) is well adorned, when the body is well adorned, well dressed, when the body is well dressed, well cleaned, if the body is well cleaned, that self will also be blind, if the body is blind, lame, if the body is lame, crippled, if the body is crippled, and will perish in fact as soon as the body perishes. Therefore I see no good in this (doctrine).
2. Taking fuel in his hand he came again as a pupil to Prajapati. Prajapati said to him: 'Maghavat (Indra), as you went away with Virokana, satisfied in your heart, for what purpose did you come back?' He said : 'Sir, as this self (the shadow) is well adorned, when the body is well adorned, well dressed, when the body is well dressed, well cleaned, if the body is well cleaned, that self will also be blind, if the body is blind, lame, if the body is lame, crippled, if the body is crippled, and will perish in fact as soon as the body perishes. Therefore I see no good in this (doctrine).'
3. 'So it is indeed, Maghavat,' replied Prajapati; 'but I shall explain him (the true Self) further to you. Live with me another thirty-two years.' He lived with him another thirty-two years, and then Pragapati said:

TENTH KHANDA

1. 'He who moves about happy in dreams, he is the Self, this is the immortal, the fearless, this is Brahman.' Then Indra went away satisfied in his heart. But before he had returned to the Devas, he saw this difficulty. Although it is true that that self is not blind, even if the body is blind, nor lame, if the body is lame, though it is true that that self is not rendered faulty by the faults of it (the body),
2. Nor struck when it (the body) is struck, nor lamed when it is lamed, yet it is as if they struck him (the self) in dreams, as if they chased him'. He becomes even conscious, as it were, of pain, and sheds tears. Therefore I see no good in this.
3. Taking fuel in his hands, he went again as a pupil to Prajapati. Prajapati said to him: 'Maghavat, as you went away satisfied in your heart, for what purpose did you come back?' He said: 'Sir, although it is true that that self is not blind even if the body is blind, nor lame, if the body is lame, though it is true that that self is not rendered faulty by the faults of it (the body),
4. Nor struck when it (the body) is struck, nor lamed when it is lamed, yet it is as if they struck him (the self) in dreams, as if they chased him. He becomes even conscious, as it were, of pain, and sheds tears. Therefore I see no good in this.' 'So it is indeed, Maghavat,' replied Prajapati; 'but I shall explain him (the true Self) further to you. Live with me another thirty-two years.' He lived with him another thirty-two years. Then Prajapati said:

ELEVENTH KHANDA

1. 'When a man being asleep, reposing, and at perfect rest', sees no dreams, that is the Self, this is the immortal, the fearless, this is Brahman.' Then Indra went away satisfied.in his heart. But before he had returned to the Devas, he saw this difficulty. In truth he thus does not know himself (his self) that he is I, nor does he know anything that exists. He is gone to utter annihilation. I see no good in this.
2. Taking fuel in his hand he went again as a pupil to Prajapati. Prajapati said to him: 'Maghavat, as you went away satisfied in your heart, for what purpose did you come back?' He said: 'Sir, in that way he does not know himself (his self ) that he is I, nor does he know anything that exists. He is gone to utter annihilation. I see no good in this.'
3. 'So it is indeed, Maghavat,' replied Prajapati 'but I shall explain him (the true Self) further to you, and nothing more than this . Live here otherfive years. 'He lived there other five years. This made in all one hundred and one years, and therefore it is said that Indra Maghavat lived one hundred and one years as a pupil with Prajapati. Prajapati said to him:

TWELFTH KHANDA

1. 'Maghavat, this body is mortal and always held by death. It is the abode of that Self which is immortal and without body. When in the body (by thinking this body is I and I am this body) the Self is held by pleasure and pain. So long as he is in the body, he cannot get free from pleasure and pain. But when he is free of the body (when he knows himself different from the body), then neither pleasure nor pain touches him'.
2. 'The wind is without body, the cloud, lightning, and thunder are without body (without hands, feet, &c.) Now as these, arising from this heavenly ether (space), appear in their own form, as soon as they have approached the highest light,
3. 'Thus does that serene being, arising from this body, appear in its own form, as soon as it has approached the highest light (the knowledge of Self) . He (in that state) is the highest person (uttama purusha). He moves about there laughing (or eating), playing, and rejoicing (in his mind), be it with women, carriages, or relatives, never minding that body into which he was born. 'Like as a horse attached to a cart, so is the spirit (prana, pragnatman) attached to this body.
4. 'Now where the sight has entered into the void (the open space, the black pupil of the eye), there is the person of the eye, the eye itself is the instrument of seeing. He who knows, let me smell this, he is the Self, the nose is the instrument of smelling. He who knows, let me say this, he is the Self, the tongue is the instrument of saying. He who knows, let me hear this, he is the Self, the ear is the instrument of hearing.
5. 'He who knows, let me think this, he is the Self, the mind is his divine eye . He, the Self, seeing these pleasures (which to others are hidden like a buried treasure of gold) through his divine eye, i. e. the mind, rejoices. 'The Devas who are in the world of Brahman meditate on that Self (as taught by Prajapati to Indra, and by Indra to the Devas). Therefore all worlds belong to them, and all desires. He who knows that Self and understands it, obtains all worlds and all desires.' Thus said Prajapati, yea, thus said Prajapati.

link:—http://www.hinduwebsite.com/sacredscripts/hinduism/upanishads/chandogya.asp

This is just my thinking you can believe in what you have got up with.