Text 25: Persons whose bodily features change in ecstasy and who breathe heavily and perspire due to hearing the glories of the Lord are promoted to the kingdom of God, even though they do not care for meditation and other austerities. The kingdom of God is above the material universes, and it is desired by Brahmā and other demigods.
Text 26: Thus the great sages Sanaka, Sanātana, Sanandana and Sanat-kumāra, upon reaching the above-mentioned Vaikuṇṭha in the spiritual world by dint of their mystic yoga performance, perceived unprecedented happiness. They found that the spiritual sky was illuminated by highly decorated airplanes piloted by the best devotees of Vaikuṇṭha and was predominated by the Supreme Personality of Godhead.
Text 27: After passing through the six entrances of Vaikuṇṭha-purī, the Lord’s residence, without feeling astonishment at all the decorations, they saw at the seventh gate two shining beings of the same age, armed with maces and adorned with most valuable jewelry, earrings, diamonds, helmets, garments, etc.
Text 28: The two doormen were garlanded with fresh flowers which attracted intoxicated bees and which were placed around their necks and between their four blue arms. From their arched eyebrows, discontented nostrils and reddish eyes, they appeared somewhat agitated.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
Again, what is it like? And which does not go above. Who are the best of the unblinking gods, the eminent Hari, by whose following those whose Yamas are far away. Or, those whose rules of Yama have been removed. In another reading, it means those whose ego has been removed. Those whose nature of compassion etc. is desirable. Moreover, those whose bodies are thrilled with tears of emotion due to the mutual narration of the good fame of Lord Hari. Or, it is a description of those who go above us. It means that due to lack of ego, those who are superior even to us go there. (25)
Then at that time, the sages, having reached that unprecedented Vaikuntha, attained the highest bliss. The reasons for its unprecedented nature: It is presided over by Hari, the world teacher. It is the only venerable one among all worlds. It is divine and otherworldly. It is where the splendor of the various celestial vehicles of the best gods shines. By the power of yogamāyā means by the influence of aṣṭāṅga yoga. But for the Supreme Lord, yogamāyā should be understood as the play of the power of consciousness. (26)
In that Vaikuntha, they saw six enclosures, gates, and two doorkeeper deities, not getting attached due to their eagerness to see the Lord, not developing attachment to the various wonderful sights. The two were of equal age, holding maces, and beautifully dressed with various ornaments like armlets. (27)
He describes those two: Adorned with a forest garland hanging from the neck, in which intoxicated bees hum, having four dark blue arms, with slightly agitated faces, and clearly dilated nostrils. (28)
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
Certainly, those who blink and see are called nimiṣa (humans). From "miṣa darśane", with kip affix and negation compound, the sixth case plural. The best of the gods is Hari, by constant service to him, Yama the lord of death. Indeed, Yama comes to see devotees of Viṣṇu, and this is well-known in the Bṛhannāradīya in the dialogue between Bhagīratha and Yama, hence it says "or". The yamas are non-violence etc., and they also indicate restraints etc. In another reading "I am far". This is the meaning. Free from ego - here also the word "I" indicates possessiveness etc., this is the sense. Indeed, above Brahmaloka there are also the coverings of the cosmic shell, do they go there? To remove this doubt, it says "or". This is the meaning. They are also worthy of my worship, this is the sense. Moreover. Sometimes in the Purāṇas etc. it is heard that even demons occasionally go there momentarily, but due to lack of experience of the transcendental bliss there, even their going is as good as not going. Just as jackals etc. enter jeweled royal palaces full of various fragrances etc. only by the king's order, out of curiosity to show his own retinue, similarly the Lord, to show His associates living in His own transcendental eternal abode, sometimes brings terrible demonic beings, sometimes sattvic sages like Bhṛgu, sometimes those beyond the three modes like Sanaka etc. by His own will, and quickly removes them from there due to their unsuitability. But those perfected in exclusive devotion, He brings to Vaikuṇṭha in celestial airplanes through His associates and makes them reside there permanently, allowing them alone to relish the sweetness of His abode, service and pastimes - this should be understood. (25)
It describes the going of Sanaka etc. to various places, meaning when the Lord's desire arose. Apūrva means never seen before. Immediately means simultaneous with the Lord's desire. Superior means greater than even the bliss of Brahman, because being presided over by the universal teacher, the illusory potency has no jurisdiction here. The word "universal teacher" implies that He brought even the sages only to mercifully teach His devotion. The authors of the Sandarbhas say - by the power of Yogamāyā which follows the Lord's desire, not by their own power, as per the Lord's statement "This is My desire to see the worlds". (26)
Or, being absorbed in the bliss of Brahman from birth, not perceiving the fragrances, scents and beauty of the gates, walls etc. there as sense objects, they saw the two doorkeepers Jaya and Vijaya. Kakṣā means "A large room, a woman's girdle, an elephant's girth, and an enclosure of palaces etc." according to Medinī. "Prakoṣṭha means the wrist, and also between the elbow" etc. "Ṭaṅka means a stone-cutting instrument, viṭaṅka means beautiful, and also ornamented" according to Svāmī. (27)
"Nivīta means hanging from the neck" according to Amara. (28)
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
In the first half, for those prohibited, by a mere step Yama becomes distant. There, due to the uselessness of following Hari with desire for liberation, in case of dislike, the alternative reading is "or". In the reading "dūre'hamā", in the first meaning, as per the 8th Canto that Vaikuṇṭha is imagined by one who imagines Vaikuṇṭha for Ramā, due to impossibility of being above Brahmaloka, if it is so by glory, as that is obtained by another proof, it would be mere repetition, so in case of dislike, "or". In this view also, the word "ca" in the meaning. From the explanation "even than us". (25)
"By the power of aṣṭāṅga yoga" - this aṣṭāṅga yoga should be understood as consisting of meditation on the Lord as per Śrī Kapila's statement, as said by the Lord "This is My desire to see the worlds". By this, yogamāyā should be explained everywhere as a manifestation of the Lord's intrinsic potency, not as consisting of the three modes. Because it is negated there in "where there is no māyā" - thus the other view is refuted. (26)
"In that" is a pair. In the seventh enclosure. (27-28)
Śrīmad Vīrarāghava Vyākhyā
Thus having stated the non-attainment of that realm for those averse to narrations about the Lord etc., and lamenting them, it states the attainability of that realm for those whose minds are inclined to hearing narrations about Him. "Which" etc. That Vaikuṇṭha abode of the Lord who is the best of the unblinking gods, they attain by devotion to Him. How do they attain? Far from Yama etc., with praiseworthy character accumulated over a long time. Or in another reading - above us with praiseworthy character. There, they attain that Vaikuṇṭha abode situated above. How? With character praiseworthy even by us, far from Yama meaning endowed with qualities like control of mind and senses etc. for a long time. Moreover, by mutual narration of the good fame of Lord Hari, with attachment arising from that, with tears from the resulting lack of shyness, with body thrilled with raised hair - thus they attain. (25)
Thus having described the Vaikuṇṭha abode, it now begins another story. "That" - the sages like Sanaka etc. Reaching that described Vaikuṇṭha abode by the power of yogamāyā, meaning by the power of mystic perfections like aṇimā etc., then they attained complete supreme joy. How was Vaikuṇṭha? Never seen before, illuminated by the airplanes of the best gods, wonderful, divine, superhuman, to be revered above all worlds, presided over by the universal teacher, the Lord. (26)
In that Vaikuṇṭha, crossing six enclosures, walls and gates, without attachment, not becoming attached to the wonderful sights there due to eagerness to see the Lord, the sages like Sanaka then saw two deities in the seventh enclosure. How were the two deities? Of equal age, holding maces, adorned with excellent ornaments like armlets etc., with beautiful appearance. (27)
It further describes them. With garlands of forest flowers placed between their four dark arms, filled with intoxicated bees, hanging from their necks. Moreover, with crooked eyebrows, with flared nostrils, with reddened eyes, and with faces showing slight anger like a slightly agitated ocean. (28)
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
The saints, being of divine nature, worship the Lord and through that knowledge attain Hari who is established above. They go to Hari who is situated above us in Vaikuntha. Those who, through constant service and devotion to Hari, the lord of the immortal gods, have distanced themselves from the realms of death and are thus of enviable character to all, whose limbs are thrilled and whose eyes overflow with tears of joy born from the intense emotion arising from mutually discussing the virtues of their glorious master Hari. Some say that Shiva's realm is even higher than Vaikuntha, but that is irrelevant and inappropriate, as indicated by the word "hi". (25)
He continues with the main topic. Then the sages were filled with supreme joy. The reason for the occasional joy of the sages who are eternally satisfied through meditation on the Lord is stated. What is that Vaikuntha abode like? As stated in "He is the lord of immortality, which he surpasses through food" etc., he who is known as the support of both the liberated and bound realms, that same universal teacher Hari has specially accepted lordship over it. The word "bhuvana" refers to the persons residing there. It is divine and supernatural, worshipped as superior even to Shiva's realm, illuminated by the multicolored celestial vehicles of the foremost gods. The root "śuc" means "to shine". It is unprecedented, not seen before, attainable through the power of yogamāyā, by the strength of knowledge gained through devotion to the Lord. (26)
Having attained joy, did they remain outside or enter within? And upon entering, what did they do? He addresses that: In that Vaikuntha, after passing through six gates without being obstructed, in the seventh enclosure, they saw the two gods [gatekeepers]. Their appearance was adorned with armlets etc. (27)
He describes their demeanor: Encircled by a garland of forest flowers intoxicated with bees amidst their four dark arms placed on their chest, with eyebrows slightly furrowed along with reddened glances emerging clearly, showing a little anger, they stood watching the people entering and leaving. (28)
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
"Unblinking" means not subject to time. (25)
"By the power of yogamāyā" means only by the Lord's divine potency, not by one's own power. As the Lord said: "This ability to see My abode is My desired grace." (26)
"In that" is a pair [of verses]. (27-28
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
Now he speaks of the qualified devotees. Hari is the lord of the immortal gods. Those who through devotion to him have distanced death. Or those who have distanced rules and regulations. If read as "dūre'hamā", it means those who have distanced egotism. They are superior even to us, as their character is enviable but unattainable by us. What is that character? He gives evidence of their character: In mutually discussing the glories of the master with loving affection, they attain a special relish.
Although sometimes in the Puranas etc. it is heard that even some demons occasionally enter there momentarily, that entry is as good as no entry since they cannot experience the bliss of the spiritual opulence there. It is like tigers and bears entering jeweled royal palaces with various fragrances etc. Only by the king's order, desiring to show his personal associates something special out of curiosity, does it happen. Similarly, only the Lord, desiring to show His eternal spiritual abode residents something curious, sometimes brings by His own will the material elements, fierce demons, saintly sages like Bhrigu, or those transcendental to the three modes like Sanaka. But He quickly removes them as they are unqualified. However, He brings His exclusive devotees to Vaikuntha in celestial vehicles through His associates and allows them to eternally reside there, relishing the sweetness of His abode, service and pastimes. This should be discerned. (25)
Now he describes Sanaka and others going there: Then, approaching Vaikuntha by the power of yogamāyā, the Lord's wish-fulfilling potency, not by their own power, they attained supreme, unprecedented joy by the Lord's grace. The words "supreme" and "unprecedented" here show that the joy of Vaikuntha is superior even to their experience of impersonal Brahman. What is Vaikuntha like? It is directly governed by that same universal teacher Hari Himself, meaning Maya's power has no authority there. He mercifully brought even the sages there only to instruct them in devotion to Him - this is implied by the term "universal teacher". It is illuminated by the multicolored celestial vehicles of the foremost gods. (26)
Then in that Vaikuntha, crossing six gates or ramparts without getting attached, since they were already experiencing Brahman from birth and thus not attracted to the beauty, fragrance etc. at each gate and rampart, in the seventh enclosure they saw the two gods, the gatekeepers Jaya and Vijaya. Holding maces, their faces showed a little anger. By what sign? The words "by the eyebrows" etc. imply that their nostrils were flaring. (27-28)
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
That Vaikuṇṭha which is above us, situated above Sumeru, above Brahmā and others, above the unblinking gods, is the abode of the supreme Viṣṇu. By following Him, those who go there are controlled by Yama, the lord of restraint, who subdues their ego and sense of possession. (25)
Then that Vaikuṇṭha, as described, presided over by the universal teacher and instructor Lord, resplendent with various celestial vehicles, was reached by the sages through the power of yoga (meditation) and māyā (divine potency). They attained supreme joy by the strength of devotion and knowledge. It is indicated that Vaikuṇṭha is attained only through devotion and knowledge, not otherwise. (26)
There, in Vaikuṇṭha, not becoming attached, having transcended the enclosures and gates due to their extremely detached nature, being full of meditation, knowledge and bliss of the Lord, and desiring to see the Lord, they saw in the seventh enclosure two deities adorned with excellent ornaments like armlets, beautifully dressed, with curved eyebrows, prominent nostrils, reddish eyes, and slightly agitated, crooked faces. (27-28)
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
The means of going there is stated - "They go by following Hari." The word "ca" indicates it is all-pervading Vaikuṇṭha. "O chief of the gods" is an address to Indra, who attained his position by the Lord's grace. There is no suffering in following Him who removes all sorrow. Seeing the celestial vehicle happens even by a mere bow, and so does attainment. But going to Vaikuṇṭha on one's own is only by following Hari. Or bowing itself is following.
It states an example of that following - "Far away is ego." Their ego is far away. Since devotion to the Lord removes faults, the fault of ego is certainly removed then. If not removed, there is no devotion - this should be understood. "Not going above" indicates that Vaikuṇṭha is above Satyaloka. Those who constantly follow Hari become pure in nature. Hence they do not go above. Although we also follow Hari, that is not our sole nature, so ego is not far from us. Hence their character is desirable.
To identify them, their characteristics are stated - "Of the Lord." He protects even here, so they have no worry about bodily maintenance, otherwise maintenance would not happen. "Mutually" is said for manifesting rasa (flavor). "Of good fame" indicates superiority of the object. Even worldly people's fame is sung, as singing fame is dharma. But this fame produces dharma, knowledge and devotion, so it is good fame. Hence there is attachment in narrating it. They narrate with attachment to the narration, not due to obligation or for another result. That attachment is not mere fondness, but fruitful and with symptoms, as stated - "With distinction." Due to attachment, the body becomes incapable, unable to do any work - this is the result. Two symptoms are stated - "With tears and hair standing on end." Tears increase gradually. The inner bliss of the Lord expels all worldly affliction outside, then tears flow from the mouth along with that gradual increase. With that very increase, their limbs become filled with horripilation. Hence no fault of those in Vaikuṇṭha should be suspected. (25)
Thus, in the faultless Vaikuṇṭha described in nine verses, the inherently faultless sages like Sanaka committed a great fault - to state this great wonder, it says "That." The connection is - They reached that Vaikuṇṭha by the power of yogamāyā. The place reached by devotion alone becomes beneficial, not that reached by one's own yogic power. The yogamāyā who creates the universe took them there for creation - how will they cause harm? This is the idea. To state that it should be reached by devotion alone, the qualifier is stated - "Presided over by the universal teacher." Presided over by the universal teacher who promulgates the Vedas etc. One should not go to the guru's place boldly or empty-handed. Moreover, that place is to be revered by all worlds, not to be stepped on. If so, there would certainly be harm. Moreover, it is divine and supernatural, not to be approached in a worldly manner. Hence even for the detached, going with a worldly view produces fault. Moreover, it is resplendent with various excellent celestial vehicles. The vehicles of the excellent gods that are variegated make it lustrous. Even Brahmā and others, without touching that place with their feet, ascend supernatural vehicles and remain below, establishing its superiority. Such a fourfold superior, ever unbroken Vaikuṇṭha they reached and attained joy. Its supernatural quality was directly perceived even by them - this is the meaning. (26)
That yogamāyā, instructed by the Lord for creation, having herself created, being afraid to call the Lord to see it, forcibly brought the sages there through the gatekeepers as a means. The Lord had given them the position of gatekeepers. If they are earthly protectors, then earth would be the gate. Then the Lord would manifest from the middle of the earth to establish its gate-ness. Then He would see His own work - this is the hidden intention. Having brought them, what was to be done was done - this is stated in "There, having crossed." The connection is - In that Vaikuṇṭha, having crossed six enclosures, the sages saw two deities in the seventh. Even after attaining joy and clearly experiencing its greatness, due to the influence of māyā and delusion, they saw them with an angry look. The enclosures are gates with protectors. There, due to detachment, the six qualities ending in dispassion that establish sovereignty etc. were crossed. Devotion is the seventh. If devotees were to cross even that and go, due to lack of that, guardians were seen there. "Not attached" is the reason for crossing the six enclosures. "Of equal age" means devoid of the cause of growth and decay, as time is not a controller in Vaikuṇṭha. Time being equal, their actions and natures are also equal. "Then" indicates a different context. Their non-attachment also went away, and the inability to prevent them like before also went away for these two. "In the seventh" - the lack of the feminine suffix indicates this is not an ordinal enclosure. Even this seventh becomes the first. There is no transgression there, so it is specified as having a location. "Deities" - in reality these are also to be worshipped by them, they are humans. Yet they are called sages as they went there. Moreover, these two held maces. Life is dependent on this, so they are capable of warding off demons. Hence by obeying their order they certainly become fulfilled. Moreover, they had also attained similarity with the Lord. It describes them - "With excellent." Excellent armlets, earrings, crowns - ornaments for hands, ears, head. By this their actions are accomplished, as well as Sāṅkhya, Yoga and knowledge. Life being dependent on that, conquest of death and demons is self-accomplished. Their dress is also decorated by those. Their dress is suitable for the Lord's gatekeepers in a supernatural way. Their actions etc. are also useful for devotion - this is the meaning. (27)
Moreover - regarding "mattadvirepheti". "Adorned with a garland of intoxicated bees". Their fourfold activities are accomplished - creation, maintenance, dissolution and liberation. These are worldly, Vedic, divine, and related to the Lord. Their fame is the garland. He describes it. "Matta" means intoxicated, "dvirephāḥ" (two-sound makers) means bees. The word "dvirepha" is well-established because of quick recognition by all, otherwise the exclusion of barbaric words etc. would not be understood. The garland has intoxicated bees. Here "repha" means the fire of energy, like worldly and Vedic fire energy. The garland accompanied by the Vedas is also connected with intoxicated bees due to love. "Vanamālikayā" means their beauty of the garland. "Nivītau" means hanging around the neck. To indicate that fame is accompanied by their actions, it is said to be placed between the four dark arms. This depicts the Lord, garland, lotus, four hands and leaves in their hearts. Although of this nature, they have crooked eyebrows, nostrils emitting breath, and slightly fierce reddened eyes showing anger. This form beyond similarity to the Lord is created by māyā. "Bearing crookedness" indicates they are devoted to the path of devotion. There the three faults are in the form of lust etc. Crooked eyebrows indicate anger. The two nostrils indicate the great wealth of seeing the inner Lord should not enter through breath. Their clearly emitted breath indicates greed of those exhausted by anxiety. The redness of the eyes indicates anger rooted in lust, thinking of their own authority and being fully satisfied themselves, wishing that object not be for others. The face is slightly fierce due to the three faults. Thus the three faults obstructing their devotion will produce three births. There is slight impetuosity due to disrespect for that. (28)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
Regarding "yañca" - Due to having the same subject, they say "sarvaduḥkhahartuṃ" etc. keeping in mind the word "haripada" in the verse "haripadānati". If that verse's "haripada" is not connected, repetition would occur, so to avoid that fault they say "mānati" etc. "Anivṛttā" means due to non-cessation of ego, outwardly. Through the path of hair follicles. Regarding "tadviśva" - Due to being made of Vedic meters etc. Here the śruti "May the Vedic meters be my chariot" should be kept in mind. The word "ādi" indicates the Lord's grace. (26)
Regarding "tasmin" - "Viṭaṅka" means beautiful. "Taiḥ" means with excellent armlets etc. (27)
Regarding "mattadvirepheti" - Some want the word "dvirepha" to be both etymological and conventional, some want it to be metaphorical. They state an objection to that: "Sarveṣām" etc. Due to quick recognition by the dictionary statement "dvirepha, puṣpaliṅ, bhṛṅga, ṣaṭpada...". Previously there is no experience of delay in the appearance of the word for bee qualified by two "repha" sounds and its referent bird. If accepted, like the word for bee, other words with two "repha" sounds like barbara, barkara, śarkarā, pradara etc. also exist, so distinction from them would also be quickly recognized, otherwise there would be difficulty in determining. Thus both those views are incongruous. This shows "praveśanīyā" means "eta" with word separation. (28)
Śrī Giridhara-kṛtā Bāla Prabodhinī
Thus having stated the absence of Vaikuṇṭha worship for those averse to devotion to the Lord, in expectation of who then worships there, he states the devotees of the Lord go there - "yacca". The meaning is: Those whose nature is desirable even for us, longed for, situated above us, go to that Vaikuṇṭha abode. Or "naḥ upari" qualifies those who go, meaning those superior even to us go there. He states the reason for that - "spṛhaṇīyaśīlā". He shows that with reason - Those without ego far off due to devotion like hearing and chanting etc. to the Lord who is foremost among the unblinking gods, thus without ego in honor and dishonor etc. Therefore due to mutual discussion of the good fame of the maintainer Lord, due to that emotion, tears along with horripilation on their bodies. To indicate there should be no doubt about this, he says "hi". According to the alternate reading "dūre yamāḥ", it means devoid of other means like rules and regulations. (25)
The meaning is: Having reached that aforementioned Vaikuṇṭha, the sages like Sanaka etc. then after seeing it attained supreme joy. Suggesting the reason as excellence of beauty, he specifies - "bhuvane", meaning primarily venerable in the worlds. He states the reason for that - Having the brilliance of the various excellent airplanes of the gods. He states the reason for even that - "divya", meaning supernatural. He states the reason even for that - By the power of yogamāyā, by the inconceivable influence created as excellent by the Lord who is the world teacher, venerable to all as the promulgator of scripture. "Tat apūrvam" means previously unseen. (26)
The meaning is: In that Vaikuṇṭha, having crossed six enclosures or types of gates, not becoming attached due to eagerness to see the Lord, not becoming attached to seeing those various wonders, those sages like Sanaka etc. then saw two doorkeepers in the seventh enclosure. He describes them - Of equal age, due to absence of the influence of time there. Holding maces, due to being doorkeepers. With excellent ornaments like armlets etc., having a charming appearance. (27)
The meaning connects with the previous: They saw them adorned with a forest garland placed between their four dark arms, containing intoxicated bees, hanging around their neck, having crooked eyebrows, clearly blooming nostrils emitting breath, and reddened eyes, thus bearing a slightly fierce face. (28)
Hindī Anuvāda
Due to constant contemplation of the Supreme God Śrīhari, Yama (the god of death) stays away from them. When discussing the Lord's glorious reputation among themselves, tears flow incessantly from their eyes due to overwhelming love, and their bodies experience horripilation. We also desire their virtuous nature - those supreme devotees alone ascend to that Vaikuṇṭha (abode of Viṣṇu) realm above our worlds. (25) When the sages like Sanaka reached that supremely divine and wonderful Vaikuṇṭha realm, the abode of Śrīhari, the universal teacher, venerable to all worlds and adorned with marvelous airships of the best gods, through their yogic power, they experienced great joy. (26) Disregarding other sights due to their eagerness to see the Lord, when they crossed six gates of Vaikuṇṭha and reached the seventh, they saw two equally youthful divine beings holding maces, adorned with armlets, earrings, crowns, and many other priceless ornaments. (27) Between their four dark arms, a forest garland humming with intoxicated bees looked beautiful, and due to their arched eyebrows, flaring nostrils, and reddish eyes, some signs of agitation were visible on their faces. (28)
SB 3.15.25-28
