The System of the Vedanta according to Badarayana's Brahma-Sutras and Cankara's Commentary c5.s3.t3.8

c5.s3.t3.8

As for the rest, the Gods dwell in the highest region of sovereignty (parasmin aiçvarye pade p. 728, 4), but all their aiçvaryam is dependent on the Parameçvara (p. 217, 7), the “highest lord,” that is the Brahman: this is the Âtman (the (Self), as in everything else, so also in the Gods (Âtmâ devânâm Chând. 4, 3, 7); it is the Antaryâmin (inner ruler), which, according to Brih. 3, 7, inwardly rules all beings, all organs, and so also all Gods without their being conscious of it themselves, being for that reason, in this sense, different from their empirical self (devatâtman, p. 196, 6). The Îçvara (Lord), as the Brahman is called by preference in these exoteric discussions, is further the power that creates Gods, men and beasts, being guided in doing so strictly by the merit and demerit of the soul in a previous existence (p. 492, 12), and in accordance with this, has destined animals to unending suffering, men to a middle state, and the Gods to “unending enjoyment” (p. 491, 6). But this “unending enjoyment,” like everything except the Brahman, comes at last to an end; the immortality of the Gods is a relative one (âpekshikam p. 326, 4. 241, 14) and means only longevity (p. 193, 12); they are also entangled in the Samsâra (the circle of transmigration), are mere products (vikâra p. 195, 13. 280, 3) doomed to transitoriness and want; for, as the scripture (Brih. 3, 4, 2) says: “whatever is different from Him is subject to sorrow” (p. 241, 15), and for this reason the Gods also are called to the saving knowledge, as we shall now consider more closely.