BY: SUN STAFF
Apr 18, CANADA (SUN) —
Bhagavat Sandarbha
by Srila Jiva Goswami
SECTION SEVENTY-TWO
Vaikuntha Is Transcendental
Similarly, in the prose text (S.B. 6.9.33), where the demigods pray to Lord Hari (om namaste'stu bhagavan):
"O Supreme Lord! You are situated in Vaikuntha, experiencing Your natural self-bliss. Your Lordship is realized by the topmost sannyasis, who wander about the world to preach Krishna Consciousness, fully absorbed in samadhi through bhakti-yoga. Because their minds are concentrated upon You, they can receive the conception of Your personality in their fully purified hearts. When the darkness in their hearts is completely eradicated and You are revealed to them, the transcendental bliss they enjoy is the transcendental form of Your Lordship."
Tamah means material nature or ignorance. Atmaloke means that abode which is His own svarupa. As stated in the Sruti such as, "This is Atmaloka, this is Brahmaloka" (Brihadaranyaka 4.3.32) and "This Paramatma is situated in the transcendental Brahmapura" (Mundaka 2.2.7).
The Pippalada sakha of the Veda states, "That which is supreme, unmanifest, is to be known; it is transcendental called as the eternal place of Lord Vishnu. It is best of all the planets, and is attained only by perfected beings, fixed in devotional service. People of this material world do not know it."
In another Sruti it is said (Mahanarayana 12.14), "That abode into which the hermits enter is beyond heaven, yet it shines brilliantly within the pure heart."
The Nrisimha Purva Tapani (5.10) states:
"The chanter of the supreme mantra certainly attains that supreme transcendental abode, beyond all miseries, where the sun, moon, and stars do not shine, the wind does not blow, and death does not enter. That abode is blissful, eternal, peaceful, always auspicious, worshipable by demigods like Brahma and meditated upon by Yogis. It is devoid of all defects. This is stated in the Rigveda mantras: The devotees who enter it, never come back."
"The devotees always see that supreme abode of Lord Vishnu, which is spread all around like sunlight in the sky. The brahmanas, who are always attentively glorifying the Lord, make that abode more brilliant. This is the supreme abode of Vishnu."
This description should not be interpreted to mean impersonal Brahman because the words "glorifying" and "reaching it" cannot accept that. Therefore the above statement of the Rig Veda has been kept in mind in the Vishnu Purana's description of the Lord Vishnu's abode (2.8.98-103):
"Above and to the north of the seven sages (saptarshi), or Ursa major, there is the Dhruva planet, the pole star. Therein exists the abode of Lord Vishnu, which is the third from Earth, effulgent and transcendental. O vipra! the self-controlled recluses who are purified from all the defects attain that supreme place after their pious and sinful reactions have come to an end. When their karma in the form of sin and piety, which is the cause of unending births and deaths, has come to an end, they attain that Supreme abode of Lord Vishnu, reaching which no one laments.
The witnesses of people's activities such as Dharma and Dhurva, live in that supreme abode of Lord Vishnu, being endowed with the perfection called sarshti, which is attained by yoga practice.
O Maitreya! that which pervades crosswise and lengthwise all these planets of the past, present, and future, having movable and immovable living entities, know that to be the Supreme abode of Lord Vishnu.
That which is rich by the knowledge and renunciation of saintly people and which is like the effulgence of the sun spread in the firmament, know that to be the Supreme abode of Lord Vishnu."
Then in the mantra from Tapani Sruti (Nrisimha Tapani Parva 5.10) it is said "the wind does not blow there" and so on, it only negates the presence of these material elements in that abode, because other mantras confirm the existence of the transcendental elements.
Dhruva Maharaja said: (4.9.29,31):
"Dhruva Maharaja's heart was pierced by the arrows of the harsh words of his stepmother. He remembered it and even when the master of liberation, the Supreme Lord appeared before him, he did not ask for liberation and thus later on he was morose.
Alas, just look at me! I am so unfortunate. I approached the lotus feet of the Supreme personality of Godhead, who can immediately cut the chain of the repetition of birth and death, but still, out of foolishness, I prayed for things that are perishable."
These verses describe that Dhruva Maharaja was still imperfect, although he was given the boon of attaining Vaikuntha, which surpassed his wish. Actually he lamented that he had resolved to acquire a high post in the material world. This is the proper understanding. In the same narration Sri Vidura said, "The Supreme abode of Lord Hari is very rare to achieve" (S.B. 4.9.28). The Lord, who is dear to Dhruva, said (4.9.25):
"My dear Dhruva, after your material life in this body, you will go to My planet, which is always offered obeisances by the residents of all other planetary systems. It is situated above the planets of the seven rsis, and having gone there you will never have to come back again to the material world."
And the associates of the Lord said (4.12.26), "Go to the Supreme abode of Lord Vishnu, which is worshipable by the inhabitants of the whole universe." And Sri Suta Gosvami said (4.13.1), "The ascent of Dhruva Maharaja to Vaikuntha." In the Fifth Canto, while describing the luminary positions, Sri Suka said , "The saptarshis circumambulate the supreme abode of Lord Vishnu (Dhruva loka)" (5.22.17) and "The learned call that the supreme abode of Lord Vishnu," (5.23.1). Although this abode is in the material world, it is free from material attributes. This is in accordance with the principle in the Brahma Sutra (4.4.9), "Although the liberated person is ever situated in the spiritual world which does not undergo transformations, such an existence has been declared by the Srutis".
Therefore, during annihilation, only the external covering of Vaikuntha in the material world become dissolved and the internal portion remains unmanifest. Owing to this Hiranyakasipu said (7.3.11) "By the influence of time, except for Satyaloka, all other planets, such as Visnuloka, are destroyed at the end of Brahma's day. What purpose do I have to achieve from them?" The import is that those who at present speak similarly are also equal to Hiranyakasipu.
Therefore it is certain that Maha Vaikuntha is transcendental to the material world. After describing the opulence of the material world, Lord Siva, by citing various statements from the Sruti, narrated the glories of Vaikuntha in a similar way (Uttara Khanda, Padma Purana 91.54-77):
"O Bhudhara nandini! in this way I have explained to you the best forms of the material world. Now hear the manifestation of the spiritual world. Between Pradhana and the transcendental sky is the Viraja river, which contains the pure flow of water from the perspiration of the Vedas personified. Beyond this river exists the transcendental sky, paravyoma, which forms three-quarters of the Lord's nature. It is supreme, changeless, eternal, unending, immortal, and unlimited place. It is the transcendental abode of the Lord, consisting of pure goodness and is immutable, imperishable, and equal in effulgence to billions of suns. It is personification of all the Vedic knowledge, pure, undecaying, incalculable; free from dissolution, eternal and devoid of states such as wakefulness and sleep. It is pure, golden, the place of liberation, and has the bliss of Brahman realization. It has no beginning or end and nothing is equal or superior to it. It is pleasant, wonderfully brilliant, eternal and an ocean of bliss. This place, the reservoir of all such qualities, is called the Supreme abode of Lord Vishnu."
The sun does not shine there, nor does the moon or fire. Having attained it no one returns. Such is the Supreme abode of Lord Hari. This supreme abode of Lord Vishnu is eternal, immutable, and infallible. It cannot be described even in billions of kalpas, or days of Brahma.
It is not possible for me, Lord Brahma or the hosts of sages to describe the abode of Lord Hari. In that abode Lord Acyuta is the controller and I cannot say if He knows it fully or not. That abode is imperishable and confidentially described in the Vedas. The demigods, presiding controllers, take shelter of it. If one does not know this, how can the Vedic mantras help him? Those who know this are properly situated.
Saintly people always see that abode of Lord Vishnu, which is eternal, imperishable, undecaying, and expands like the sun's effulgence in the sky. Demigods like Brahma and Rudra are unable to enter that planet, but the best of Yogis envision it with the eye of knowledge described in the scriptures. That abode is not known by me, Brahma, the demigods or by the great sages. O Suvrata, I will explain to you the after knowing the essence of all the Upanishads.
In the center of the Supreme abode of Lord Vishnu there is a spring called subha. There are many long-horned cows accompanied by their calves sitting comfortably around it. That is the supreme abode of the glorious Lord Vishnu. That Supreme abode appears splendorous with the cows and by the mantras called subha.
That abode of the Lord is pure, eternal, beyond ignorance, brilliant and has color like the sun.
The young, eternal, transcendental couple, Sri and Vishnu, reside there in this conscious, eternal, abode which is well above other planets and never deprived of its general characteristics.
The two sisters Bhu and Lila, who are very dear to Lord Vishnu, live there. The eternal and beautiful demigods Sadhya and Visvadeva recite the glories of this abode. The learned brahmanas and jnanis always aspire for it.
The Supreme abode of Lord Vishnu is called Moksha. Those who cut asunder their bondage to the material world will attain that blissful place. Having attained it, one never returns, therefore this place is called Moksha, or liberation. That eternal, transcendental, undecaying Supreme sky is called Moksha, Param Padam, Lingam, Amritam, Vishnu-mandiram, Aksharam, Paramadhama, Vaikuntham, Sasvatam Param, nityam, parama-vyoma, Sarvot krishta and Sanatanam.
These are all various synonyms for the Supreme abode of Lord Acyuta. I will delineate in detail the form of that tripadavibhuti.
Mantras giving a similar description are commonly known to followers of the Vedas, therefore I will not cite them here.
In a dialogue between Sri Brahma and Sri Narada in the Jitante Stotra Section of the Narada-Pancaratra, it is stated :
"The planet called Vaikuntha is endowed with six opulences. It is free from the three modes and is unattainable by non-devotees. It is inhabited by the eternally perfect devotees of the Lord, who worship Him five times a day. It consists of beautiful forests, palaces, pleasure gardens, and assembly houses. Lakes, ponds, wells and clusters of trees increase its beauty. The spiritual demigods eulogize this abode whose effulgence is equal to thousands of suns".
And the Brahmanda Purana states:
"Unto that abode which is blissful, effulgent, unparalleled, difficult to attain, which has unlimited qualities, and is beyond, and unmanifest to the material senses..."
And the Mudgalopakhyana of the Itihasa-samuccaya describes:
"The Supreme abode of Lord Vishnu lies above the residence of Lord Brahma. It is pure, eternal, effulgent and known as param brahman. Only those saints who have perfect sense control, free from the material dualities, the concept of "I" and "mine" and who always meditate on the Lord reach that abode. Those who worship Lord Hari, Vishnu, Krishna, Vishnu, Narayana, Lord Aja, the four-handed Vishvaksena, and those who meditate on the Supreme person, Acyuta, and remember Him, exclusively attain the infallible abode of the Lord." This is the eternal Sruti statement.
In the Skanda Purana, in a dialogue between Sri Sanatkumara and Markandeya, it is stated:
"O best of the vipras! The devotees of Lord Vishnu, who have their bodies marked with the conch, disc, club, and lotus, go to the abode of Lord Vishnu, which is free from fire and annihilation."
In these verses words like pada and dhama have been used in their primary sense to indicate "abode", and not in their unconventional sense to mean the Lord's "form" or "nature" (svarupa).
If someone somehow decides to use the unconventional translation of these words to indicate svarupa, then it should be refuted as elsewhere in the same text there is direct use of the word "sthanam" (abode or place) such as in "they attain My place called param Brahma".
Still if out of wickedness someone accepts the statement "they call it param Brahman" from the Itihasa-samuccaya cited earlier as a separate sentence that defies the adjectives by carrying over "and" (ca), then the use of the word "the planet" (loka) in these verses will come to our rescue. Just as the words Bhagavan, Hari, and Vishnu in bhagavan harirvishnurayam "This is Lord Vishnu, Hari" are speaking of only one person, in the same way, who will not comprehend that the words pada, dhamam, sthana, loka are used for the same object and their communal usage kicks away any other meaning?
Alas! if they still beseech one to accept the meaning of these words as svarupa, then such opponents should be openly put to shame by citing verses from scriptures like the Padma and Vishnu Puranas. And specifically the Sruti statements that declare Vaikuntha unapproachable by means of karma stand with canes in their hands (as if to chastise the impersonalists.) Therefore the explanation of the prose text (SB.6.9.32) beginning with "om namaste" was very befitting.
COMMENTARY
In Text Seventy Srila Jiva Gosvami explained that the param padam, which impersonalists misinterpret as impersonal Brahman, actually refers to Vaikuntha. In Text Seventy-one he established that veda vadis, who are bewildered by the flowery statements of the vedas, mistake heaven as the supreme destination. Now he further substantiates this conclusion with numerous references from the Upanishads, Vedanta Sutra, and Puranas. By citing these references he also shows that atmaloka, brahmaloka, param padam, vaishnava padam, paramam dhama, mokshah, tripadavibhuti, hare padam, mahavaikuntha, acyut-sthanam, vishnu nandiram, and so on, are synonyms for the abode of the Lord.
First he refers to the prayers of the demigods when they approached Lord Vishnu for protection from Vritrasura. The story goes that Indra, overcome by pride and opulence, once disrespected his guru, Brihaspati. Taking Indra's insult to be worse than death, Brihaspati left Indra's kingdom. When the daityas heard that the demigods had lost the protection of their guru and thus have become weak, they immediately attacked and were defeating the demigods. Seeing the plight of the demigods, Lord Brahma felt compassion and suggested they accept Visvarupa, son of Tvashta, as their guru. Visvarupa taught Indra the Narayana kavaca, and thus he was able to conquer the demons. Later on, Visvarupa secretly gave the demons oblations from the sacrifice. He did this because his mother, Racana, was the daughter of a demon. Indra killed Visvarupa. This enraged Tvashta, who then created Vritrasura to kill Indra. Afraid of Vritrasura, the demigods prayed to the Lord for protection.
Their prayer states that the Lord is realized by the paramahamsa parivrajakas (S.B. 6.9.32). There are four types of sannyasis--kuticaka, bahudaka hamsa and nishkriya. The nishkriya is also called paramahamsa. There are two types of paramahamsas--jnani and bhagavata. The paramahamsa mentioned in this text is a bhagavata paramahamsa and paramahamsya dharma means pure devotional service. The word atmaloka means the abode of the Lord (atma), Vaikuntha. When the devotee's heart is purified by the culture of devotional service, he sees the Lord in Vaikuntha. Srila Jiva Gosvami cites two Upanishadic mantras to confirm that atmaloka means Vaikuntha. In the first, atmaloka is translated as Brahmaloka and the second states that the Lord is situated in Brahmapura. These two terms cannot be taken to mean impersonal Brahman, because Brahman cannot be a loka (planet) or pura (city). Brahmapura has the same meaning as Brahmaloka. Because the second mantra says the Lord is situated in Brahmapura, it implies that Brahmaloka is a planet. Since Brahmaloka is a synonym for atmaloka, (Brahad aranyaka 4.3.32) it naturally follows that atmaloka is Vaikuntha, the abode of the Lord.
Srila Jiva Gosvami also quotes from Pippalada sakha, Mahanarayanopanishad, and Nrisimha Tapani to show that Vaikuntha is the eternal transcendental abode of the Lord. These mantras cannot be applied to the impersonal Brahman. They contain verbs indicating that saintly people attain it, enter into it, and see it. Brahman lacks these qualities, because it does not have any manifest characteristics.
In the Nrisimha Tapani mantra (Purava 5.10) mantrarajadhyapaka means teacher of the Vedas. This is a reference to Lord Vishnu, or Krishna, who originally gave the Vedas to Brahma--tene brahmahrida ya adikavaye (S.B. 1.1.1). Therefore paramam dhama refers to Vaikuntha. Lord Krishna confirms the meaning of the first part of the mantra in Bhagavad-gita (15.6):
"That supreme abode of Mine is not illumined by the sun or moon, nor by fire or electricity. Those who reach it never return to this material world." The meaning is that Lord's abode is self effulgent and does not depend upon sun or moon for illumination.
To further confirm the meaning of this mantra Srila Jiva Gosvami quotes the Vishnu Purana (2.8.98-102). These verses are spoken by Sri Parasara to Maitreya Muni. Parasara is explaining the structure of the universe in Chapter 2.7 and the measurements of the various planetary systems. These five verses describe Dhruva's planet which is considered the abode of the Lord. Sridhara Swami comments in Atma-Prakasa that verse 102 explains the meaning of two Vedic mantras beginning with tad vishnoh--anena tad vishnoriti mantradvyarthah sucitah.
Dhruva's planet is compared to the heart of Vairaja and thus it is the residence of Lord Vishnu because Lord Krishna says that Supersoul resides in the heart of all beings (B.G.18.61). It is on the northern side above the planets of the seven sages. Indeed it is the Pole Star, which is also called the North Star. It is counted as the third planetary system from the earth. Devotees who are free from material contamination see this planet as effulgent as the sun. This implies that Dhruvaloka is transcendental. This is confirmed in the Nrisimha Tapani, which states that material objects like the Sun, Moon, and air do not exist in Vaikuntha. But this does not mean there is no Sun, Moon, or air in Vaikuntha.
An objection may be raised. Verses (S.B. 4.9.29,31) cited in this anuccheda make it clear that Dhruva Maharaja was not content after Lord Vishnu blessed him. He laments that he begged the Lord to grant him a temporary goal (ayace yadantavat) and did not ask for mukti (naicchan muktipate muktim). This clearly implies that the abode he attained is temporary and inferior to mukti. Otherwise why should he lament? Srila Jiva Gosvami responds by saying that these verses depict the despondency of Dhruva out of his desire for material gain. His worship was motivated and after meeting the Lord he realized his pettiness. Although the Lord blessed him with an eternal abode, remembering his original intention, he laments. If this were not the case, Vidura's question will make no sense (S.B. 4.9.28):
Sri Vidura inquired: My dear brahmana, the abode of the Lord is very difficult to attain. It can be attained only by pure devotional service, which alone pleases the most affectionate, merciful Lord. Dhruva Maharaja achieved this position even in one life, and he was very wise and conscientious. Why, then, was he not very pleased?"
The meaning is that Dhruva Maharaja is arthvit or knows he ultimate goal of life and he achieved it, so why should he lament it? If Vaikuntha was not the topmost abode then his lamentation was appropriate and there will be no need for Vidura to pose a question.
Verses (S.B. 4.9.29,31) answer Vidura's question. Srila Jiva Gosvami then cites verses from the Srimad-Bhagavatam which clearly show that Dhruvaloka is the abode of Lord Vishnu and beyond the material modes although situated within this universe. Then how much more transcendental is Vaikuntha that is beyond the material universe? This is confirmed in the Vedanta Sutra (4.4.19). Sripada Baladeva Vidyabhushana writes in Govinda Bhashya that vikara means a material object which undergoes the six modifications. The Lord's abode is free from these, therefore, it is called vikaravarti.
Whenever it is mentioned that the Lord's abode within the material world is annihilated, like Dwarka, it is to be understood that only the manifest external feature is destroyed. The Lord's abode is neither created nor destroyed, but becomes manifest and unmanifest just like the Lord. This is clear from the statements of Sri Suka describing the Lord's disappearance (S.B. 11.31.23,24):
"Arjuna then saw to it that the funeral rites were carried out for the dead who had no remaining male family members. He executed the required ceremonies for each of the Yadus, one after another."
"Lord Madhusudana, the Supreme Personality of Godhead, is eternally present in Dwaraka. It is the most auspicious of all auspicious places, and merely remembering it destroys all contamination."
These two verses clearly state that the Lord's abode is eternal. In Krama Sandarbha, Srila Jiva Gosvami explains that the manifest pastimes of the Lord are mixed with the material creation. The creation of Dwarka by Vishvakarma, the engineer of the demigods, and the bringing of the Sudharma assembly house from heaven illustrate this. It is only these material parts that were destroyed by the ocean and not the eternal Dwarka, which becomes unmanifest simultaneously. This is confirmed in the Vishnu Purana (5.38.9)
"The ocean submerged the empty Dwarka, but it did not submerge the house of the Lord of the Yadus, Krishna."
"House of the Lord" refers to the complete planet as it is the abode of the Lord. The material part of Dwarka was empty because all the Yadavas went to Pindaraka ksetra for a picnic and killed each other. These Yadavas were actually demigods who came to participate in His pastimes on His order (S.B.10.1.22).
While going to perform austerities on Mandaracala mountain, Hiranyakasipu claimed that Vishnuloka was temporary and thus he has no interest in it. Because he is a demon, he could not understand the transcendental nature of Vaikuntha. This was a reference to the material part, which is joined with the abode of the Lord. Devotees, however, are never disturbed by such unfounded statements. The demons are like persons who have seen only the outer shell of the coconut but have never tasted the flesh or the water. Their statements do not affect those who know reality. Theirs is a sour grape story.
After this Srila Jiva Gosvami refers to verses from the Padma Purana, Narada-Pancaratra, Brahmanda Purana, Itihasa-samuccaya, and the Skanda Purana, which describe the transcendental and blissful nature of Vaikuntha. These verses confirm the Vedic mantras quoted earlier. Therefore from the Sruti, Smriti, and Nyaya Prasthana it is confirmed that Vaikuntha is a transcendental abode free from any material contamination.
Sometimes the impersonalists try to interpret padam and dhaman to mean Brahman. But such explanations are muddled because there are numerous places where the Lord refers to Vaikuntha as mat sthanam, "My abode." Sthana, loka, and puri directly mean place or planet. There is no need to apply a secondary meaning when the primary meaning fits.
When Param Brahma, which may mean impersonal Brahman, appears with loka, sthana or pada, it is highly improper to divide them into separate sentences. This is a defect called vakya-bheda. It is compared to separating "Lord" from "Hari" in the statement "This is Lord Hari."
The great preacher Srila Jiva Gosvami says that such people are put to shame by these puranic verses and recommends they be beaten with the stick-like verses that prove Vaikuntha is a transcendental abode and cannot be attained by karma, yoga or jnana. Considering Lord's body or His abode as material is a gross mis-interpretation of Vedas and Vedic literatures. Such explanations mislead a person from the real meaning of the Vedic scriptures and thus deny Him the ultimate goal of life. A Vaishnava can never tolerate this. Thus Srila Jiva Gosvami uses harsh words against such mis-interpreters.
In this way Srila Jiva Gosvami has shown the ten characteristics of the Vaikuntha planet in the last twelve Texts. These attributes are summarized below:
1. It cannot be attained by any fruitive activity.
2. It is beyond the material world.
3. No one falls from Vaikuntha.
4. It is attained only by those who have become free from the material modes.
5. It is free from material modes.
6. It is beyond material nature.
7. It is eternal.
8. It decries even the bliss of Brahman realization.
9. It is attained only by Bhakti.
10. It is full of eternal bliss and conscious in nature.
In the next section he shows that Vaikuntha also appears just like the Lord's avatara.
Go to Section Seventy-four (Section 73 not available)
Return to Section Seventy-one
