Text 13: After thus traveling all over the universes, they also entered into the spiritual sky, for they were freed from all material contamination. In the spiritual sky there are spiritual planets known as Vaikuṇṭhas, which are the residence of the Supreme Personality of Godhead and His pure devotees and are worshiped by the residents of all the material planets.
Text 14: In the Vaikuṇṭha planets all the residents are similar in form to the Supreme Personality of Godhead. They all engage in devotional service to the Lord without desires for sense gratification.
Text 15: In the Vaikuṇṭha planets is the Supreme Personality of Godhead, who is the original person and who can be understood through the Vedic literature. He is full of the uncontaminated mode of goodness, with no place for passion or ignorance. He contributes religious progress for the devotees.
Text 16: In those Vaikuṇṭha planets there are many forests which are very auspicious. In those forests the trees are desire trees, and in all seasons they are filled with flowers and fruits because everything in the Vaikuṇṭha planets is spiritual and personal.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
They went to the world called Vaikuṇṭha of Viṣṇu who is Vaikuṇṭha. (13) He describes that [world] in twelve verses starting with "vasanti". Those who have forms like Vaikuṇṭha Hari. Where the motive and result is the instigator. The meaning is: through desireless dharma. [They] worshipped [and] had worshipped. (14) Where: Perceivable by sound, knowable only through Vedānta, having established the stainless form of sattva, the bull, the form of dharma, [bestows] his own to his own. (15) He specifies the forest there with "yatra" in four verses. In all seasons, those who have beauty of flowers etc. (16)
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
Everything dissolves here, so it is called nilaya according to etymology. If one asks whether it is an empty house, he says "vasanti" etc. with this meaning. Only those who perform desireless actions go there - this is the idea. Or, that which has no motive or cause is called animitta - that is Viṣṇu himself. He is the motive and result there, meaning in that called Bhāgavata. Those who previously worshipped reside there, as it will be said "of those who have seen only devotion to Hari's feet" (1) and "which does not go" etc. (14) Viraja means pure - all his name, form, pastimes etc. are pure sattva only. (15) The collection of trees there in Vaikuṇṭha is described as eternally perfect, of one flavor of supreme bliss, and desirable to self-satisfied birds. (16)
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
The first use of nimitta refers to the result, the second to the instigator. In reality, the causeless Lord himself is the motive and result in that causeless Bhāgavata dharma. (14) Because mundane sattva has rajas, the adjective viraja indicates the non-material pure sattva form, having established means manifesting, like "seeing by resorting to the eye". Mṛḍayan means making happy. (15) Since kaivalya will be determined to refer to pure devotion as the sole purpose, [it means] embodied devotional bliss. (16)
Śrīmad Vīrarāghava Vyākhyā
They, the Sanaka brothers, once went to the abode belonging to Vaikuṇṭha, the Lord of unimpeded power, who has a pure sattva divine auspicious form - [an abode] which is bowed to by all the inhabitants of the lower worlds. Here Vaikuṇṭha abode means the upper realm called Viṣṇu's world, not the eternal manifestation. Because it will be said in the 8th Canto: "By whom Vaikuṇṭha was created as a world bowed to by [other] worlds", and because even Brahmā cannot reach or go to the supreme space of his nature, and because it will be described as the crest jewel of heaven, "the crest jewel of heaven, his own abode", and because it is understood not to be the state attained by the liberated from the phrase "embodied liberation" that will be used. The term Vaikuṇṭha is appropriate as it is the abode of Lord Vaikuṇṭha. (13) He describes that Vaikuṇṭha in twelve verses starting with "vasanti". Where in Vaikuṇṭha those who previously worshipped Hari through dharma that has no motive as the motive and result, meaning without motives like desire etc., reside - they all have forms like Vaikuṇṭha the Lord. By saying "worshipping they reside" it is stated that even the residents of Viṣṇu's world worship the Lord, in agreement with "where Dharma, Dhruva and others reside as witnesses to the world". There is no contradiction even if it means they worshipped before, came here and now reside. Indeed those who worship the Lord through desireless dharma attain the eternal manifestation, not this Vaikuṇṭha world within the egg of the universe. True, but due to some obstruction they first come to this Vaikuṇṭha without attaining the eternal manifestation, and then at the end of the kalpa, with obstructions removed by experiencing the Lord there, they will go to the eternal manifestation. So there is no contradiction. Here the yatra etc. words are connected with "that universal guru" etc. later. (14) Where in Vaikuṇṭha the Lord who is known through scripture alone, full of the six opulences, the primeval supreme cause, the best bull, the supreme person, having established a body of pure sattva untouched by rajas, resides making us his own happy. (15) Where in Vaikuṇṭha there is a forest called Niḥśreyasa, how? - shining specially with trees that shower desired objects, having beauty of flowers etc. in all seasons, appearing like embodied liberation. (16)
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
Then what is said here? Te iti - Vaikuṇṭha abode means house - everything thoroughly dissolves in it. (13) He negates it being an empty house: Vasanti iti - those who always [worship] with that which has no motive, meaning with that done with the idea of offering to Viṣṇu. The construction is: those who worship Hari through dharma reside there. Those who have forms like Vaikuṇṭha means those who have attained similarity of form. (14) Where in that world the best bull, the primeval one depended on by all, the Lord endowed with his manifest opulences, the object of the infinite form-bearing Vedas, the person Nārāyaṇa, having established sattva with rajas removed far away, meaning the aggregate of strength and knowledge, protects whatever belongs to us his own - this is the construction. (15) Kaivalya means Brahman-liberation, the immortal imperishable Brahman. It is called Naiḥśreyasa because it is accomplished by the flowers of knowledge. (16)
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
Those who have eternal blissful forms like Vaikuṇṭha himself are there. Also, that which has no motive or cause is Lord Śrī himself who is the motive and result there, through that dharma called Bhāgavata, and those who worship Hari also reside there - this is the construction. Because it will be said "of those who have seen only devotion to Hari's feet" and "which they do not go to" etc. (14) Having assisted the sattva quality by his presence, vṛṣa means showering all bliss. (15) Kaivalya means pure devotional bliss. It appears embodied, because it is full of that one perfection. (16)
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
Their inner selves become pure and unblemished due to that. (13)
They have forms like those in Vaikuṇṭha, resembling the Lord. They worship with supreme dharma that is without motive, meaning without any self-interest as the motivating factor. They had worshipped previously. (14)
Sustaining the pure sattva that is free from rajas, meaning all His name, form, pastimes etc. are of pure sattva. He is directly the embodiment of supreme dharma for His own devotees. (15)
This describes the forest as being like embodied liberation, with trees always in full bloom, free from agitation, full of supreme bliss, and desirable for self-satisfied souls. (16)
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
They had worshipped with that which has no other motive or support except the Lord Himself as the cause. (14)
He who is known through words, knowable through the Vedas, sustaining the pure sattva form body that is free from connection to prakṛti characterized by rajas, showering desired objects on devotees as Vṛṣa, delighting His own, resides in Vaikuṇṭha. (15)
It describes the forest in Vaikuṇṭha in four verses. In Vaikuṇṭha, the forest called Naiḥśreyasa, resplendent with trees in full bloom in all seasons, stands like embodied liberation. (16)
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
It describes their going to Vaikuṇṭha in the context of discussing them, saying "They once...". "Of the Lord, of Vaikuṇṭha" - Vaikuṇṭha is a direct incarnation of the ancient Puruṣa, and the world created by Him is called Vaikuṇṭha. To remove the doubt that He may be lusty since that world was created at the request of His wife, it says "of pure self". Or it means "whose self is pure". Unlike in Satya-loka etc. where those with ignorance reside, it is not so there.
"Abode of Vaikuṇṭha" means it is the eternal abode. Though created, since the all-pervading Vaikuṇṭha Himself resides there, it is the principal Vaikuṇṭha. Hence there is no contradiction with statements like "May he be fit for that world again". Nor is there contradiction with "When Śiśupāla entered the feet of the Lord of the Sātvatas" and "He will return".
It is artificial according to the statement "By whom Vaikuṇṭha was created" referring to the ordinary world. Also because of the Sanakas going there, and in that context. Hence it is either the inherent entering into the artificial, or an incarnation of that world. "Abode of Vaikuṇṭha" is repeated to indicate Vaikuṇṭha alone is the abode.
To indicate it is inaccessible to all, it says "worshipped by all worlds" - meaning worthy of worship by all people, or superior to all worlds. In other worlds, the inhabitants trouble the world, but not those here, so all worlds worship this. (13)
It describes that world in general with the aspects of consciousness, bliss and existence. First it describes the excellence of the essential nature, saying "Where the persons reside" - In Vaikuṇṭha. "Persons" indicates liberation with the same form is not for women. But Vaiṣṇava wives go there with them, and sing the Lord's glories there, as will be said later. "All" means caste etc. are not relevant there. They have the form of Vaikuṇṭha itself. Their body is of the form of bliss, or is bliss itself. Even then, since their own bliss is like that, they are not equal to the Lord. It gives the reason for that: "Who with motiveless motive" - Those devotees who worshipped, i.e. had worshipped, with motiveless, desireless dharma. Where there is no worldly motive as the cause. Those who performed devotion to the Lord through hearing etc. which is dharma in the form of desireless duty. (14)
Having described the excellence of the souls, it describes the excellence of the Lord saying "Where". Where the blissful Lord sustains the sattva which is the principal aspect of the existence portion. This Vaikuṇṭha world is different from all worlds, hence consciousness is the body of bliss, existence is the body of bliss, and existence has the nature of liberation. That is why it was said before that sattva etc. are the qualities of existence, consciousness and bliss. Creation is in the form of covering, so the covering of existence, consciousness and bliss is stated. That is why it will say later that bliss is established in the shelter. By "and" it refers to the all-pervading Vaikuṇṭha. He is the original Puruṣa, Puruṣottama, the Lord, hence He is dharma. "Known through words" indicates absence of worldly connection. Special sustaining of sattva is to prevent mixing with rajas etc. due to the flow of time. It was unmixed before, hence it says "free from rajas".
If asked what is the purpose of sustaining sattva, it answers: "Vṛṣa for His own" - Master of His devotees including Brahmā. Since the devotees are to be united with all desired objects as different from time, He is Vṛṣa the master, and it is necessary for the master to delight them. Or He is the special master compared to ordinary masters, delighting the devotees, hence the sustaining of sattva. (15)
Having described the existence of bliss, it describes both types of supreme goal for the existences: "Where the forest named Naiḥśreyasa". In Vaikuṇṭha there is a garden. Its name is Naiḥśreyasa. The word Naiḥśreyasa has both etymological and conventional meanings. First it justifies the etymology - "resplendent with wish-fulfilling trees". All the trees are wish-fulfilling trees. They themselves are the supreme goal for those there, as they fulfill the desires of those there. "Dru" means "to go", so the immovable ones are called trees. It also describes their inherent excellence: "with the beauty of all seasons" - They have the fixed beauty of flowers etc. in all seasons.
Having stated the etymological meaning, it gives the conventional meaning: "like embodied liberation". Kaivalya means the state of being kevala (alone), the existence of the conscious beings in their own nature, again, the absence of connection with aggregates. This indicates the goal for the souls. One who goes there attains kaivalya in consciousness alone, as stated "In consciousness alone". That is also one form of the Lord, established in the view of Auḍulomi. Which the proponents of the self state as the nature of the self, and which the Lord first stated as a vibhūti saying "I am the self, O Guḍākeśa". That is the form of kaivalya. That itself is exceedingly auspicious, as the śruti says "There is nothing higher than attainment of the self". Therefore one who enters this garden becomes blissful and attains the bliss of Brahman - this is the supreme goal for the existences. (16)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
They once went to the abode of Vaikuṇṭha (heavenly realm), the dwelling place of Viṣṇu called Vaikuṇṭha, which is worshipped by all worlds and universally accepted as supreme. The reason for its supremacy over all worlds is stated as the Lord's excellence - amalātmana (of pure soul), free from defects like desire and anger. The reason for that is given as bhagavata (of the Lord), full of qualities like lordship, etc. (13)
He describes that world: vasantī (they dwell), etc. in twelve verses. All the people who dwell there have forms just like Vaikuṇṭha, the Lord. How is such a state attained? The reason is given: ye (those who). Those who worship Hari with selfless dharma, where nimitta (motive) is not the instigating cause, they dwell there. (14)
Where the Lord who is knowable only through scripture, full of six qualities, the primordial supreme cause, vṛṣa (fulfiller of devotees' desires), the supreme person, having assumed a form made of pure sattva (goodness) untouched by rajas (passion), resides delighting us, His own devotees. (15)
Where there is a forest called Naiḥśreyasa (liberation) which seems to embody liberation, with wish-fulfilling trees adorned with the glories of all seasons, showering desired objects. (16)
Śrī Giridhara-kṛtā Bāla Prabodhinī
Once they went to the abode of Viṣṇu called Vaikuṇṭha, which is respected by all worlds and unanimously considered supreme. The reason for its supremacy among all worlds is due to the Lord's excellence - amalātmana (pure-souled), free from faults like desire and anger. The reason for this is given as bhagavata (the Lord), who is full of qualities like sovereignty. (13)
He describes that world in the next twelve verses. All the people there have forms like Lord Vaikuṇṭha himself. How is this state attained? The reason is given - ye (those who). Those who worship Hari with selfless dharma, without expectation of results, reside there. (14)
There in Śrī Vaikuṇṭha, the Lord who is known through the scriptures alone, full of six qualities, the primordial supreme cause, vṛṣa (fulfiller of devotees' desires), the supreme person, resides in a pure sattva form, delighting us, his devotees. (15)
There is a forest called Naiḥśreyasa, which appears like embodied liberation, especially radiant, with trees that fulfill all desires, bearing flowers and fruits of all seasons. (16)
Hindī Anuvāda
Once they reached Vaikuṇṭha, the pure sattva abode of Lord Viṣṇu, situated at the pinnacle of all worlds. (13) There, all people reside in Viṣṇu's form, and it is attained only by those who, abandoning all other desires, worship Him through their dharma solely for attaining shelter at the Lord's feet. (14) There, Śrī Ādinārayāṇa, the embodiment of dharma described in Vedānta, always resides in a pure sattva form to give joy to us, His devotees. (15) In that world, there is a forest called Naiḥśreyasa, which appears like embodied liberation. It is adorned with wish-fulfilling trees and is always resplendent with the beauty of all six seasons. (16)
SB 3.15.13-16
