Text 9: The Personality of Godhead, being thus very much satisfied with the penance of Lord Brahmā, was pleased to manifest His personal abode, Vaikuṇṭha, the supreme planet above all others. This transcendental abode of the Lord is adored by all self-realized persons freed from all kinds of miseries and fear of illusory existence.
Text 10: In that personal abode of the Lord, the material modes of ignorance and passion do not prevail, nor is there any of their influence in goodness. There is no predominance of the influence of time, so what to speak of the illusory, external energy; it cannot enter that region. Without discrimination, both the demigods and the demons worship the Lord as devotees.
Text 11: The inhabitants of the Vaikuṇṭha planets are described as having a glowing sky-bluish complexion. Their eyes resemble lotus flowers, their dress is of yellowish color, and their bodily features very attractive. They are just the age of growing youths, they all have four hands, they are all nicely decorated with pearl necklaces with ornamental medallions, and they all appear to be effulgent.
Text 12: Some of them are effulgent like coral and diamonds in complexion and have garlands on their heads, blooming like lotus flowers, and some wear earrings.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
He describes that world with five [verses]. From which vyapetāḥ (departed) are afflictions and the like. By those who have seen their own [true nature], those who have good merits. Or, those who have seen their own vision. The meaning is "by the knowers of the Self." From those two, mixed sattva (purity) does not arise. But only pure sattva. Kālavikrama (the progression of time) [means] destruction. || 9 ||
What need is there to say that others like passion and greed do not exist? Anuvratāḥ (followers) are attendants. They are śyāma (dark blue) and avadāta (bright), with lotus eyes, wearing yellow garments, surucaḥ (of good luster), very lovely, supeśasaḥ (well-formed), very delicate. || 10 ||
As if shining, maṇipravekā (excellent jewels) are the best ornaments, niṣka (golden coins), padaka (medallions), and other ornaments which they have. Suvarcasaḥ (very radiant), extremely brilliant. Those whose color is like coral, etc. Around them sparkle earrings, crowns, and garlands which they possess. || 11 ||
Having described the attendants, he again describes the world. With bhrājiṣṇu (shining) things. With the beauties of heaven of the most excellent delights, illuminated along with lightnings, existing with flashes, with those lines of clouds. There, women are like lightning. The rows of flying palaces are like lines of clouds. The world is like the sky. || 12 ||
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
Vyapeta means destroyed, the afflictions like ignorance, attachment, aversion, etc. Vimoha means delusion, confusion or fear of time etc. Sva means Viṣṇu, considering the view that He alone is the world, it is said - yadvat. This is the meaning. The Lord, who is of the nature of the self, is seen only by those who know the self, not by others - this is the idea. Svaloka means Mahāvaikuṇṭha, because there is no other world superior to or better than Vaikuṇṭha. Here, as stated in the Upaniṣad "Then Gārgī Vācaknavī asked him", etc., after Yājñavalkya gave answers to Gārgī's questions about the worlds up to Prajāpati's world beyond the sky, when she further asked about the world beyond Brahmaloka, i.e. the Lord's abode, he was about to curse her saying "Do not question beyond this". Hearing this, she desisted, knowing the limit of what can be known. Or yadvat means that there is no supreme reality called Brahman separate from Vaikuṇṭha; it is the same in essence, manifest as a special power, not covered by māyā - this is the meaning. This will be clarified later. The reason for this nature is stated by vyapeta and svadṛṣṭe. Svadṛṣṭe refers to what is stated in the 3rd Skandha from "Then those sages, seeing the object of visual delight" up to "describing the divine glory of Viṣṇu". (9)
Worshipped or praised by those two - rajas and tamas, and by asuras like Prahlāda. Or asura means "one who destroys the wicked", so asuras are those who delight in that - both devas and asuras, as the śruti says "The great oneness of the gods is their asura nature". Worthy of their praise. Not the mixed, greater, inert sattva of those two, but something else entirely - the consciousness-form called pure sattva which is the function of the supreme power of the Lord's essential nature, which will be properly established later in the section on that topic. This alone operates there, as stated in the Jitanta-stotra of the Nārada-pañcarātra: "The world named Vaikuṇṭha, endowed with six divine qualities, unattainable by non-devotees, free from the three guṇas." In the Uttara-khaṇḍa of the Padma Purāṇa, after describing the Lord's glory: "Listen, O daughter of the mountain, to the three-quarter form of glory. Between pradhāna and paravyoman is the Virajā river, auspiciously flowing with waters born from the sweat of the Vedāṅgas. Beyond that is paravyoman, the eternal three-quarter portion, immortal, everlasting, infinite, the supreme abode. Made of pure sattva, divine, imperishable, the abode of Brahman."
The non-deviation of the material qualities from each other is stated in the Sāṅkhya-kaumudī: "They have mutual conjunct functions". The commentary explains: "They are mutually concomitant, inseparable in function". There is also scriptural authority for this: "All are mutually conjoined, all pervade everywhere. Sattva is the mate of rajas" and so on, concluding "Their primordial conjunction is not perceived". Therefore, here the absence of rajas shows it cannot be created, the absence of tamas shows it cannot be destroyed, and the absence of material sattva shows it is of the nature of existence-consciousness-bliss. This is shown by "Time's progression is not the cause there". For by time's progression, sattva and the others are separated from the agitation of prakṛti. So where that sixfold transformation caused by time's progression does not operate, their absence is even more certain - this is the idea.
Moreover, it strikes at their very root, as stated: "Where māyā is not". Māyā here means the Lord's power that creates the world, etc., not mere deception, as that is already negated by the denial of rajas, etc. Or where their associated sattva, material sattva, also does not operate - the mixed, undifferentiated three guṇas, pradhāna. Hence due to the absence of anything to be controlled, time and māyā are also not there. The difference between māyā and pradhāna will be examined later.
The same point is emphasized even more strongly: "What to speak of others". The explanation that "some sattva mixed with rajas and tamas is not there" is just repetition, as that is already understood from the general negation of rajas and tamas. If one thinks that due to the absence of guṇas etc. that world is featureless, to dispel that he shows its special nature as the play of the Lord's pure sattva essential power: "Of Hari". Suras are influenced by sattva, asuras by rajas and tamas. Worshipped by them means superior to them, being beyond the guṇas - this is the idea. This is the Sandarbha.
Avadāta means pure, as Yādava says "Avadāta means white, fair, pure". Like sapphire gems means pure, as it is said "A sapphire free from ten defects is called śyāma" and "suṣṭhu means very soft". (10)
Unmiṣanta means having eyes. Padaka means chest ornaments, as the lexicon says "Niṣka in the feminine means gold, dīnāra, a weight of 16 karṣas, and chest ornament". This indicates that even the liberated souls who attain sārūpya etc. are present there. Pravāla etc. are types of gems. (11)
He describes the world again in the manner of a lion's glance with "resplendent". (12)
Śrīmad Vīrarāghava Vyākhyā
The Lord, who is properly worshipped through austerity, showed to the four-faced one [Brahma] that supreme world, than which there is nothing higher or more excellent. He describes that very world in five verses. The world is free from afflictions, delusions, and fears. Afflictions such as ignorance and fears have departed from it. It is inhabited by the wise gods who have experienced the supreme self in their own bodies. [9]
He explains the reason for the absence of afflictions, delusions, etc. in "It prevails". In that world called Vaikuṇṭha (Vishnu's heaven), rajas and tamas (passion and ignorance) and their mixture sattva (goodness) do not prevail. The five afflictions - ignorance, egoism, attachment, aversion, and clinging to life - are absent. Due to the absence of rajas and tamas, there is no attachment, aversion, or delusion. Due to the absence of mixed sattva, there is never darkness. Thus, it is made of pure sattva (goodness). The influence of time, which causes transformation, is also absent. Māyā (illusion), which is based on sattva, rajas, and tamas, is not there, meaning it is supernatural. This refutes the doubt that the world is imagined by māyā. In that world, the devotees of Hari [Vishnu], untroubled by gods and demons, are seen. [10]
In response to the question "How are they seen?", he describes their similarity in "Dark" and so on. They are dark and fair, with lotus-like eyes, wearing yellow garments, radiant, very delicate, with gleaming jewels, wearing excellent golden ornaments, very beautiful, with earrings, crowns, and garlands of coral etc. shining brightly. The Vedic suffix 'in' is used here. [11]
The world shines all around with the gleaming rows of airships of the great souls who are eternally liberated, and it is illuminated by the celestial beauties, like the sky adorned with lightning-filled cloud banks. There, he saw [this world]. The comparison is: just as the sky shines with the rows of clouds accompanied by lightning, so does this world [shine]. The women are like lightning, the rows of airships are like cloud banks, and the world is like the sky. [12]
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
Now he answers the question "Where is that person?" with "To him". Honored by austerity that generates love, that which is the highest position, superior to all other worlds, praised by the wise who have direct knowledge, free from afflictions such as ignorance, egoism, attachment, aversion, and clinging to life, free from delusion, confusion, and fear - that world. [9]
He explains the reason for the absence of afflictions, etc. in "Not". There is no mixture of rajas (passion) and tamas (ignorance), no mixture of sattva (goodness) and rajas, no mixture of sattva and tamas, and no pure rajas. It is made of pure consciousness alone. The influence of time, characterized by production, destruction, growth, and decay, is absent. He states the reason for the absence of sattva, etc. in "Not". Māyā (illusion), the inert nature composed of three guṇas (qualities), and other modifications of māyā are absent, as that world is beyond māyā. To the objection that it might be like an empty house, he says "Of Hari". Asuras (demons) are those with the quality of asura-ness, and suras (gods) who possess the quality of asura-ness worship him, as the scripture says "Asura-ness is one quality of the great gods". This refers to that world. [10]
They are of dark color and avadāta (pure white), spotless. Yādava says "avadāta means white, fair, pure". Thus, they are spotless like sapphire. Or, "A dark sapphire free from ten defects is considered śyāma (dark blue)". Śatapatra (hundred-petaled) means lotus. Suruci means those with good luster. Supeśas means those with good form, as it is said "peśa means a soft mass". Or it means those with very delicate bodies. Unmiṣat means with eyes. Maṇipraveka means adorned with the best jewels. Niṣka means gold ornaments worn on the chest, as it is said "niṣka means a gold coin, dinar, or a weight of gold". Suvarcas means of good luster. This indicates that even the liberated souls attain similarity (with the Lord). [11]
He further describes that world. "With coral" etc. That world shines all around with the gleaming rows of airships of the great souls. Pravāla means their luster is like coral, cat's eye gem, or lotus stalk. Parisphurat-kuṇḍala-mauli-mālinaḥ means they have shining earrings, crowns, and garlands. Or it can mean their earrings, crowns (kiriṭa), and garlands are shining. [12]
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
He describes the manifestation of the Lord in ten and a half verses. Starting with "tasmai" etc., by the order of the Lord, Śrī Nārāyaṇa, staying in the lotus navel of the person named Nārāyaṇa, worships Brahmā with severe austerities. Pleased by that worship, the Lord fully revealed his own abode, the supreme Vaikuṇṭha world. Because nothing is superior to or better than Vaikuṇṭha, as it is the supreme abode of the Lord. (Here, regarding "param na yat param", there is support from the Upaniṣad starting with "atha hainaṃ gārgī vācaknavī papraccha". Here, after Yājñavalkya gave answers to Gārgī's questions about the realms from the sky up to Prajāpati's world, when she asked further about the world beyond Brahmaloka, he was about to curse her saying "mātiprākṣīḥ" etc., and hearing that, she desisted due to her knowledge and wisdom.) Or, yat means that which is beyond Vaikuṇṭha, called Brahman, is not separate from it. It is the same in its essential form, but manifested through the Lord's special internal potency, not covered by māyā. This will be clarified later. The reason for its nature is explained by "vyapeta" and "svadṛṣṭa". The five afflictions - ignorance, false ego, attachment, aversion and fear of death - and the variety, terror and fear caused by delusion are absent (vyapeta) there. It is praised on all sides even by those who have self-realization, for whom there is direct vision (svadṛṣṭa) of the self. Then those sages, seeing Vaikuṇṭha, the abode of the self-effulgent and unobstructed Lord, which is a feast of joy for the eyes, circumambulated the Lord, bowed down, took his permission, and departed in great delight, glorifying the opulence of Viṣṇu. This is from the Third Canto. (9)
He further reveals its nature saying "pravartate". In that Vaikuṇṭha, rajas and tamas do not operate. Even sattva, which is mixed with and accompanied by the inert rajas and tamas, is not present there, but something else. That which will be properly established (as the Lord's internal potency superior to māyā, whose function is the pure consciousness called śuddha-sattva, as will be explained in its own section) - that alone operates there. Regarding this, it is said in the Jitante-stotra of the Nārada-pañcarātra: "The world named Vaikuṇṭha, endowed with six divine qualities, unattainable by non-devotees, devoid of the three material modes." In the Uttara-khaṇḍa of the Padma Purāṇa, while describing Vaikuṇṭha, the non-material nature of that sattva is clearly shown. As it is said after describing the material realm: "Thus is the highest form of the material realm. Now hear, O daughter of the mountain, about the three-quarter spiritual realm. Between the material and spiritual sky flows the river Virajā, formed from the perspiration of the Vedic limbs, auspiciously flowing. Beyond that, in the spiritual sky, is the eternal three-quarter reality. It is immortal, everlasting, eternal, infinite, the supreme abode. It is made of pure goodness, divine, imperishable, the abode of Brahman." The mutual inseparability of the material modes is stated in the Sādhya-kaumudī: "They function as mutual companions." Its commentary says: "They are mutually accompanying, meaning they are inseparable." There is scriptural evidence for this: "All are mutually paired, all are present everywhere. Sattva is paired with rajas" etc., and concludes "Neither their beginning nor their conjunction or separation is observed." Therefore, by the absence of rajas, its non-creative nature is shown; by the absence of tamas, its indestructible nature; and by the absence of material sattva, its nature of eternal existence, knowledge and bliss is shown. The reason for this is stated: "na ca kāla-vikrama". For by the influence of time, sattva and the other modes are separated from prakṛti. Therefore, where that time factor which causes the six types of transformations does not operate, the absence of these modes is even more certain. Moreover, he states that their very root is cut off, saying "na yatra māyā". Māyā here means the Lord's potency that is the cause of the creation etc. of the world, not mere deception, as that is already excluded by the negation of rajas etc. Or, where even the sattva related to those two, meaning material sattva, does not operate. Mixed means the three modes in their undifferentiated state, i.e. pradhāna. Therefore, due to the absence of anything to be controlled, even time and māyā are not present. The difference between māyā and pradhāna will be discussed later. He emphasizes the point already made by saying "kimutāpare". The explanation that "mixed" refers to sattva slightly mixed with rajas and tamas is mere repetition, as that is already understood by the general negation of rajas and tamas. If it is thought that due to the absence of the modes etc., that world is featureless, to dispel that idea and to show that its special features are the manifestations of the Lord's internal potency which is non-different from his essential nature and consists of pure goodness, he describes those special features saying "harer". Suras are born from sattva, asuras from rajas and tamas. They are honored by them, meaning they are most venerable to them. This is because they are beyond the modes. (10)
He describes them saying "śyāmāvadātā". They are dark blue and bright, wearing yellow garments, very graceful and delicate, shining as if just blossoming, wearing necklaces and other ornaments set with the finest jewels. Suvarcasaḥ means radiant. "Pravāla" etc. means some of them have forms similar to the Lord, while others have colors like coral etc. (11)
He further describes that world saying "bhrājiṣṇubhir". (12)
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
The celestial realm is the great Vaikuntha. Beyond which there is nothing superior. Specifically, where the five afflictions of ignorance - avidyā (ignorance), asmitā (egoism), rāga (attachment), dveṣa (aversion), and abhiniveśa (fear of death) - have been removed, as well as the distinct delusion, which is the absence of the Lord's manifestation, and the fear of offenses in His service. [It is inhabited] by the wise gods, the guardians of directions like Indra and others. By using "svadṛṣṭavadbhiḥ" (those who have seen), the possessive suffix distinguishes them from ordinary Indra and others. || 9 ||
Where in Vaikuntha, rajas and tamas do not prevail. Therefore, due to the absence of rajas, it is not created, and due to the absence of tamas, it is not destroyed. Similarly, the mixed inert sattva is also absent, as there is no activity of sattva. It is not to be protected like the perishable heaven, but it is composed of pure sattva, which is consciousness-form related to the intrinsic power. Thus, in the Nārada Pañcarātra, in the Jitante stotra: "The world named Vaikuntha, endowed with six divine qualities, inaccessible to non-devotees, devoid of the three guṇas." And in the Padmottara Khaṇḍa, after describing the glories of the feet: "Listen, O daughter of the mountain, to the form of the three-quarter splendor. Between pradhāna and the supreme sky is the Virajā river. Auspicious, flowing with waters born from the sweat of the Vedāṅgas. Beyond it, in the supreme sky, is the eternal three-quarter being. Immortal, perpetual, eternal, infinite, the supreme abode. Made of pure sattva, divine, imperishable, the abode of Brahman. Made of all Vedas, pure, free from all dissolution. Innumerable, ageless, true, free from waking, dreaming, etc. Neither the sun, nor the moon, nor fire illuminates it. That supreme abode of Hari, having reached which they do not return. That abode of Hari, Vaikuntha, is filled with various peoples." etc. Therefore, where the influence of time, the cause of six types of transformations, does not prevail, being confined only to the guṇas. What more to say, where the guṇas are fundamentally cut off, hence it is said "where māyā is not." Here, māyā is the Lord's power that causes the creation of the world, not mere deceit, as it is already excluded by the negation of rajas, etc. Moreover, other descendants of māyā like mahat, ahaṃkāra, etc. do not exist, indicating that the bodies of those there are not composed of these. Thus, after describing Vaikuntha, he describes the devotees of the Lord there as anuvrata (followers), whose vow is to constantly follow the Lord. This establishes that just as the Lord is beyond time and māyā, as stated earlier in "parasmin kālamāyayoḥ," so too are the Lord's abode and devotees beyond time and māyā. Worshipped by divine and demonic devotees. || 10 ||
They are śyāma (dark) and avadāta (bright), as well as supeśasa (very beautiful) and atisukumāra (extremely delicate). Shining like unmiṣanta (blossoming), adorned with the best jewels, extremely radiant. Their complexion is like coral, etc. Some of them have attained similarity to the Lord, while others have colors like coral, red, yellow, etc. As stated in the Bhāgavatāmṛta: "Where Hari's followers are dark, reddish, green, and white, having attained similarity to Him by worshipping the Lord of that particular color." || 11 ||
After describing the associates, he again describes the abode. With the brilliance of the most beautiful celestial women, like lightning, the aerial vehicles are like mountain ranges, and the abode is like the sky. || 12 ||
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
The Lord, honored and worshipped with austerities and other practices, showed Brahma his own realm, the abode of the supreme lord who is the cause of universal creation, etc., a place free from creation and destruction. He made it fully visible. How was it? Situated above all other worlds. Nothing is beyond it. Because there is no other world situated above it, beyond the realm of nature. He showed the world of his own cowherds beyond darkness, as will be stated, and according to the śruti "of sun-like color, beyond that." He describes that transcendental world with five verses. From which vyapetāḥ (removed) by nature are shackles, etc. Those who have dṛṣṭaṃ (seen) the Lord, who is established by śrutis like "The self, my dear, should be seen, heard, contemplated," characterized by direct perception. Thus, as stated in śruti: "The liberated from material bondage attain supreme equality with the stainless one." Those who especially understand are vibudhāḥ (wise), the eternally liberated, about whom śruti says "The wise always see." Where rajas, tamas, and sattva mixed with tapas (austerity), and kālavikrama (the prowess of time) that creates etc., do not prevail. (9)
Māyā (illusion), the aforementioned nature with three qualities, does not operate there, let alone other things like greed. He describes the previously mentioned liberated and eternally liberated souls by their common qualities. Where in that world are the devotees of Hari, worshipped by gods and demons, revered by all worlds. How are they? Śyāmāḥ (dark-complexioned) and avadātāḥ (fair-skinned), śatapatralocanāḥ (lotus-eyed), wearing piśaṅga (tawny) garments, with pīta (yellow) feet, surucaḥ (splendid), sukāntayaḥ (very beautiful), supeśasaḥ (well-formed), very delicate. (10)
Unmiṣataḥ (shining), maṇipravekaḥ (adorned with excellent jewels), wearing niṣkāṇi (gold ornaments), suvarcasaḥ (very lustrous), with a complexion like coral, etc. Their earrings, crowns, and garlands are resplendent. (11)
Which world is illuminated by the radiant celestial women standing in vimānas (celestial vehicles), shining like the splendor of heaven, surrounded by the rows of gleaming vimānas of the great souls, the eternally liberated, etc., just as the sky is resplendent surrounded by rows of clouds. He showed that world, connecting with the previous verse. (12)
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Thus, when this is done, the result is produced, as stated in "tasmai svalokaṃ" (to him his own world). He indeed contemplates creating the universe for the Lord's sake. However, the Lord resides in such a world that is not attainable by Brahma. Therefore, to remove his pride, He showed him His own world. Otherwise, He would have shown Himself. Because the artificial Vaikuṇṭha is governed by Lakṣmī, the term "svaloka" (own world) refers to the all-pervading Vaikuṇṭha. Although He shows that very world, its display does not generate any effect for the Lord, but it produces devotion in him. Hence it is said "tasmai" (to him). The term "bhagavān" (Lord) is used to indicate the capability of showing. Otherwise, how could that visible world be visible? "samāhita" (concentrated) means that even while showing the world by directing his vision towards it, he is careful so as not to merge his vision with it, in order to keep his vision separate. Or, due to the world's nature of disappearing, he is careful so that it doesn't vanish even when touched by his vision. "Param" means superior to the artificial Vaikuṇṭha. Or it refers to the nature of Brahman. Or it refers to the manifest form as the world, with Hari as the Lord being its source. "Na yat param" means there is nothing superior to it. This is said considering the possibility of multiple displays of even the Imperishable. To describe its transcendence of qualities, it negates the ordinary attributes - "vyapeta" (devoid of). From which special afflictions like ignorance and others of tamas, delusion of rajas, and fear of sattva have departed. Fear (sādhvasa) is that by which the good (sādhu) is thrown away. It means the good is separated by this fear from all improper actions. It also negates its having qualities even in practical dealings - "svadṛṣṭavadbhiḥ" (by those who have seen themselves). Those who have the vision or self-knowledge in themselves or of themselves. Only by knowers of Brahman, even there, dealings are done through praise, so there is no loss of Brahman-nature. Anticipating that other dealings might also happen through them, it specifically says "by the wise". The entire retinue praising from all sides is also like that. (9)
Thus, having negated the effects of qualities, it also negates the qualities themselves - "pravartate yatra" (where it operates). In which world rajas and tamas do not operate. And sattva is not mixed with them. This indicates that pure sattva operates there. If it is argued that even this obstructs the Brahman-nature, then no. Because pure sattva is required as the basis for the manifestation of even the Imperishable, like Vāsudeva. Otherwise, form would not manifest in the formless. Even with that much, there is no connection of qualities with it. The connection is only for the purpose of bestowing form. Like the connection of brass, etc., with an image. Even then, in the idol, etc., there is no other attribute in it apart from that form. And there is no other substance inside or outside it apart from brass. Therefore, the Brahman-nature is not contradicted. And the connection is by the Lord's will, so there is no fault in it. The nature of the Imperishable has been described in the treatise. Moreover, qualities exist only where time, which agitates them, exists. Otherwise, their existence would be pointless. They are accepted only for the sake of effects. With this intention, it is said - "na ca kālavikrama" (and there is no prowess of time). Even time has no prowess there. Time exists like sattva. Otherwise, how would it manifest at any time? Since it is described that the concealment of the bliss portion there is only by sattva, it is said to be of the nature of consciousness. And enumerated bliss is appropriate there. Therefore, thinking that the deluding māyā might exist there, it says - "na yatra māyā" (where there is no māyā). Māyā is accepted for the sake of bliss. And the power of the Imperishable is not taken by the Lord. As per the śruti: "O Gārgī, under the rule of this Imperishable," etc. And "Those hundred joys of Prajāpati, that is one joy of Brahman." Therefore, its Brahman-nature is only in having the same world. Hence, due to the absence of the effects of māyā for it and those there, there is no deluding māyā there. When māyā itself is not there, what to speak of other bound souls? If it is asked how the servants of the Lord are negated, given the possibility of bondage due to their dependence, etc., it says - "harer anuvratā yatra" (where the followers of Hari). Those whose vow follows after Hari. As He is, so are they. Those whose vow is of the nature of non-eating, protecting those who have taken refuge. Just as the Lord goes for the liberation of all, they too manifest for teaching devotion to people and for generating devotion through their own inspiration. Moreover, where in Vaikuṇṭha they exist, they are worshipped by gods and demons. These are transformations of sattva and rajas. There is no possibility of tamas there at all. If they were of rajas or tamas nature, they would not be worshipped by such beings. There would be no worship by equals in the absence of excellence. Even demons who come to fight with the manifested Lord, experiencing supreme bliss for some time in the Lord's association, even after being defeated, never experiencing such bliss again, praise those with eternal association there as fortunate. There is also direct worship by Prahlāda and others. And by gods, they are certainly worshipped as attendants. (10)
He describes their form as similar to the Lord's - śyāmāvadātā (dark and pure) iti. The Lord is known to have sixteen qualities. Each of sat (existence), cit (consciousness), and ānanda (bliss) has five qualities, and one for the collective. Among these, the Lord's servants have ten qualities, due to akṣara (the imperishable) having the nature of sat and cit. He describes these ten qualities - śyāmāvadātā iti. As they are transcendental, there's no need to explain the appropriateness of śyāma (dark) and other qualities here. They are śyāma (dark) and avadāta (pure). Like sapphire. Like the middle of the sun's orb at midday. Or like the bluish appearance of a flameless fire. Thus, their pure form is described. He describes their beauty - śatapatralocanā (hundred-petaled eyes) iti. Lotus-eyed. Having described their similarity in form, he states their similarity in attire - piśaṅgavastrā (saffron-clothed) iti. All are yellow-garmented. Although the sun's orb is also dark and pure, their radiance is not scorching like its. Nor is it dim like the moon's. But surucaḥ (well-radiant). They have beautiful radiance. And their sight doesn't require illumination like pots etc. Moreover, supeśasaḥ (very delicate). Extremely soft. Form, smell, sound, taste, and touch - these five qualities of sattva (goodness) are described as supreme. The other five supreme qualities of consciousness are arms, etc. All are catur-bāhavaḥ (four-armed). To indicate that dharma, artha, kāma, and mokṣa are within their reach, they are described as four-armed. Unmiṣanto maṇipravekā (with glittering gems) maṇyuttamāḥ (excellent jewels) on their necklaces, pendants, and other ornaments. Although houses etc. can be decorated, pendants etc. are only for conscious beings. Suvarcasaḥ (well-radiant). Varcas means the radiance of conscious beings. Just as great men or divine women are described by the word varcas. They have excellent varcas. They have the supreme bodily radiance. To prevent the perception of uniformity among all, he specifies - pravālavaiḍūryamṛṇālavarcasa (with the radiance of coral, cat's eye gem, and lotus stalk) iti. Just as an internally smooth, fair radiance emanates from corals, similarly, a fair radiance emanates from these dark and pure ones. They appear with such radiance to indicate that they perform devotion to the Lord in many ways. Similarly, the cat's eye gem has a smooth, half-yellow, dark-hued radiance. Those who were previously devoted through vows, pilgrimages, etc., and those devoted through knowledge, are mṛṇālavarcasaḥ (with the radiance of lotus stalks). Thus, despite their uniformity, they are described as having various forms due to differences in their previous devotional practices. To describe their inner qualities indicating their supreme enthusiasm, he gives another adjective. They have garlands of earrings and crowns revolving around them. By the rotation of earrings and crowns, they are described as enthusiastically serving the Lord, thus depicting their bliss in devotion. || 11 ||
Having thus described the faultlessness of the Lord's servants there, he describes the qualities of Vaikuṇṭha for its worldly aspect - bhrājiṣṇubhir (with brilliant) iti, in two verses. The sensory bliss of the servants and the Lord is described in order. Even there, the Lord first makes the servants blissful, so their sensory bliss is described first. Regarding the senses, first the abode of the senses (the body) is described as strong, then their residence (vimāna or celestial vehicle), then their self-knowledge, and then the absence of fear created by the Lord - with these four qualities, the excellence of the senses is described. The entry of food etc. is in the absence of faults. Tastes etc. are part of this. He says: The world that shines all around with rows of brilliant vimānas (celestial vehicles). The vimānas that bestow the splendor of Vaikuṇṭha are determined by the Lord himself, so there's no doubt about it. Lasantī (shining) means they are supreme. Mahātmanām (of the great souls) means of the all-knowing. Those who have been made complete, abandoning limitations. Moreover, pramodottamāḥ (excellent pleasure-givers) are the causes of their enjoyment. Otherwise, there would be no passion for enjoyment. But it is by passion caused by objects that there is passion, so it is determined to be so by the Lord's will alone. This world is illuminated by their radiance. The superiority of their radiance even compared to the world is described, solely for the purpose of enjoyment. Their radiance is only when accompanied by men, not alone, as he illustrates: Just as the sky is filled everywhere by rows of clouds accompanied by lightning, so too [is this world]. || 12 ||
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
Therefore, here "ata āha" means "for this reason". He states the purpose dative (caturthī) for this reason. Some say "brahmarūpaṃ vā" as an alternative view, disliking that superiority over the artificial Vaikuṇṭha is established by its own term alone, meaning inseparable like a snake and its coils. Since the capability corresponding to the king's authority should be stated here according to the maxim "pūrvavad vā", this too is not appropriate here, so they state an alternative view beginning with "prabhutve". If so, there would be contradiction with the upcoming "na yat param", so they say "akṣarasya", etc. They say "vyavahāreṇa", etc. to prevent equality, since in the state of equality there is no manifestation of the extraordinary attributes, so there appears to be a removal. Suspecting the futility of the term "vibudha" in attaining Brahman like one's own vision, they explain its purport with "tadvāra", etc. "Anyavyavahāra" means the conduct of its followers. The meaning is that this was stated to prevent the loss of attributelessness due to connection with attributes in that conduct. (9)
For "pravartata", "anena", etc. By this, "kṣayantam asya rajasaḥ parāke", etc. in śruti, darkness is also metaphorically prevented, so it should be known as limited by that. "Pratikṛtisambandha" means the connection of a filled vessel with its cover. "Tathāpi" means even with connection. "Tasmād" means because the occasional connection disappears later. If so, even in mere association, the associated defect would still arise, so they say "sambandhaś ca", etc. "Nirūpitam" means it was determined by considering passages from the 3rd and 11th skandhas, etc. beginning with "prakṛtiḥ puruṣaś cobhau paramātmābhavat purā, yadrūpaṃ samadhiṣṭhāya tadakṣaram udīryata". By this it is known that the basis of the Nibandha was composed before the Subodhini. But from the explanation of "ca" it is known that the Nibandha commentary accepted the two Mimamsa bhashyas and the Bhagavata commentary after composing all texts like the Subodhini, etc. in explaining "trayaṃ vacmi yathāmati". If pure rajas and tamas also reside there like pure sattva, what is the fault? So they state the indicator of their absence with "kiñca", etc. "Vikrama" means the functional activity in the form of agitation. To state the introduction to the second half of "na yatra māyā", they state the extracted meaning of the first half with "śrīānanda", etc. "Upapadyate" means it is suitable due to connection with sattva alone. By this it becomes clear: "Thus, where the Lord shows even a slight form of Himself, the support of time, etc. is necessary for bestowing form, etc. Therefore it is ascertained from statements like 'kṛte śuklaś caturbāhuḥ', etc. and statements about incarnations of the guṇas that the various colors and forms are conditional. But where He mercifully shows His true form, He does not connect sattva with Himself, but connects it with the world for bestowing form, by which He becomes of enumerated bliss. But He Himself, being the support of sattva in the world, having feet which are the divine Akshara forms that are the support of the spiritual Akshara form which is the seat, being devoid of even a trace of connection with the guṇas, is of limitless bliss, naturally beautiful form, always manifest due to absence of connection with time, and of unconditioned attributes. This being so, it should be understood here just as in the Bṛhadvāmanīya story "ramākrīḍam abhūn nṛpa". And by that, it reveals the purport of statements indicating mere blissful form in the Gita, śruti, etc. Or the Tattvadīpa text "śūnyavad rāḍham" and its commentary Arthaprakāśikā and the notes on the 3rd chapter of the birth section should be considered only in accordance with this, not otherwise." "Ataḥ" means because of being of the nature of consciousness and connection with its attributes. "Grasya" means of the Lord. "Ete" means the gods and demons. (10)
For "śyāmāvadāta". By examples like sapphire, etc. various types of darkness are indicated metaphorically, and "word and taste" means: since the yellow garment is of the nature of the Vedas, "word" is indicated by "piśaṅgavastra"; since form is stated by the example of the sun's orb, and the sun is described as honey in śruti, "taste" is indicated by "suruca" - this is flawless. "Sattvasya" means of the portion of existence. Suspecting the attributes to be external like ornaments, they refute it with "yadyapi", etc. Thus, though appearing to have attributes, they are conscious attributes due to having fixed connection with consciousness alone. (11)
For "bhrājiṣṇubhiḥ". Food, drink, etc. and taste, etc. which are the first objects should necessarily be stated, so why were they not mentioned? To this they say "annādīnām", etc. Thus, since the absence of food, etc. is a defect, and its absence was already stated before, by that alone the presence of food, etc. is obtained. So it was not stated - with this idea, it means they describe the beauty of the airplanes. "Kāpi śaṅkā" means suspicion of even a trace of defect. They state the purpose of describing object-based bliss with "anyathā", etc. "Bhogarāga" means attachment caused by enjoyment. Here this meaning appears: In Ānandamīmāṃsā, human happiness is first described through object enjoyment with "yuvā syād", etc. and then subsequent types of bliss are described as a hundredfold greater. That being so, it must be stated for Brahman bliss also, as for the Prājāpatya, etc. types. Otherwise the general reading would be contradicted, and what was accepted by the sūtrakāra in "bhogamātrasāmyaliṅgāc ca" (4.4.21) would also be contradicted. If that enjoyment is absent here, Akshara bliss would be less than its portion and its portion would be invalidated in that excess. So it is described. Thus enjoyment causes only a trace of attachment, not objects. So to show the absence of fear caused by the Lord, object-based bliss is described to indicate it is by the Lord's wish. (12)
Śrī Giridhara-kṛtā Bāla Prabodhinī
Well unseen, holy, praised by the wise gods, or praised all around by those who have seen it themselves, those who have experienced it, the especially wise, the knowers. He states the reason for this - supreme, excellent. Since someone else might be superior even if it is excellent, he says - than which there is no superior. It means that there is no world superior to it. He gives the reason for its superiority - free from afflictions. The five afflictions are avidyā (ignorance), asmitā (egoism), rāga (attachment), dveṣa (aversion), and abhiniveśa (fear of death), as stated in Patañjali's sutras. Delusion, confusion, fear - by which the righteous are shaken from the right path - these afflictions and others are removed from it. (9)
He states the reason for the absence of afflictions: Where in the Vaikuṇṭha world rajas and tamas and sattva mixed with them do not operate. Therefore, how could the afflictions which are their effects exist? The destructive power of time also does not operate there. He gives the reason for the absence of rajas etc. in the absence of their cause: Where the causal māyā, also called prakṛti, does not operate, there the other effects like rajas etc. and their effects like afflictions etc. do not operate - what more needs to be said? Therefore, where the devotees of Hari, honored by gods and demons, live happily. The demons like Prahlāda, Bali etc. who are devotees of the Lord are also included among those honoring them. Or their being honored by demons should be understood as due to seeing their great power in battle. (10)
By saying that rajas etc. do not operate there, it is implied that everything there is made of pure sattva. Then, in response to the question of what the people there look like, he says: They are śyāmāvadāta (dark and pure), with lotus-petal eyes, wearing yellow garments, very beautiful, very delicate. All have four arms. They shine with the best jewels in their ornaments. They are very splendid. Not all are dark, but some have various colors like coral etc. They wear earrings, crowns and garlands. (11)
Having thus described the attendants, he again describes the world: It shines all around with rows of gleaming airplanes of the great souls whose minds are fixed on the Lord, and it is illuminated by the splendor of the excellent women. He gives an example: As the sky shines with rows of clouds accompanied by lightning, so does that world. There, the women are like lightning, the rows of airplanes are like clouds, and the world is like the sky. (12)
Hindī Anuvāda
Pleased with their penance, the Lord showed them His realm, which is the most excellent and beyond which there is no other realm. In that realm, there are no afflictions, delusions, or fears of any kind. The gods who have had the fortune of seeing it even once continue to praise it repeatedly. || 9 ||
Om. There, neither rajoguṇa (passion), tamoguṇa (ignorance), nor the mixed sattvoguṇa (goodness) exist. There, time does not cook its lentils, nor can māyā (illusion) set foot; then how can the children of māyā go there? There reside the Lord's attendants, who are worshipped by both gods and demons. || 10 ||
Their radiant dark bodies, with eyes as soft as hundred-petaled lotuses, are adorned with yellow garments. Beauty emanates from every limb. They are the embodiment of gentleness. All have four arms. They themselves are extremely luminous, and they also wear radiant ornaments of jewel-studded gold. Their complexion is like coral, vaidūryamaṇi (cat's eye gem), and the bright fiber of a lotus. Their ears are adorned with earrings, heads with crowns, and necks with garlands. || 11 ||
Just as the sky is adorned with lightning-laden clouds, that realm is beautifully decorated everywhere with divine, radiant aircraft of great souls, accompanied by the splendor of charming women. || 12 ||
SB 2.9.9-12
