Section
72
Vaikuëöha
Is Transcendental
Similarly, in the prose text (S.B. 6.9.33), where the demigods pray to Lord Hari (oà namaste'stu bhagavän):
"O Supreme Lord! You are situated in Vaikuëöha, experiencing Your natural self-bliss. Your Lordship is realized by the topmost sannyäsis, who wander about the world to preach Kåñëa Consciousness, fully absorbed in samädhi 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."
Tamaù means material nature or ignorance. Ätmaloke means that abode which is His own svarüpa. As stated in the Çruti such as, "This is Ätmaloka, this is Brahmaloka" (Båhadäraëyaka 4.3.32) and "This Paramätmä is situated in the transcendental Brahmapura" (Muëòaka 2.2.7).
The Pippaläda çäkhä of the Veda states, "That which is supreme, unmanifest, is to be known; it is transcendental called as the eternal place of Lord Viñëu. 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 Çruti it is said (Mahänäräyaëa 12.14), "That abode into which the hermits enter is beyond heaven, yet it shines brilliantly within the pure heart."
The Nåsimha Pürva Täpané (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 Brahmä and meditated upon by Yogis. It is devoid of all defects. This is stated in the Ågveda mantras: The devotees who enter it, never come back."
"The devotees always see that supreme abode of Lord Viñëu, 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 Viñëu."
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 Åg Veda has been kept in mind in the Viñëu Puräëa's description of the Lord Viñëu's abode (2.8.98-103):
"Above and to the north of the seven sages (saptarñi), or Ursa major, there is the Dhruva planet, the pole star. Therein exists the abode of Lord Viñëu, 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 Viñëu, reaching which no one laments.
The witnesses of people's activities such as Dharma and Dhurva, live in that supreme abode of Lord Viñëu, being endowed with the perfection called särñöi, 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 Viñëu.
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 Viñëu."
Then in the mantra from Täpané Çruti (Nåsimha Täpané 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 Mahäräja said: (4.9.29,31):
"Dhruva Mahäräja'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 Mahäräja was still imperfect, although he was given the boon of attaining Vaikuëöha, 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 Çré Vidura said, "The Supreme abode of Lord Hari is very rare to achieve" (S.B. 4.9.28). The Lord, who is dear to Druva, 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 Viñëu, which is worshipable by the inhabitants of the whole universe." And Çré Süta Gosvämé said (4.13.1), "The ascent of Dhruva Mahäräja to Vaikuëöha." In the Fifth Canto, while describing the luminary positions, Çré Çuka said , "The saptarñis circumambulate the supreme abode of Lord Viñëu (Dhruva loka)" (5.22.17) and "The learned call that the supreme abode of Lord Viñëu," (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 Sütra (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 Çrutis".
Therefore, during annihilation, only the external covering of Vaikuëöha in the material world become dissolved and the internal portion remains unmanifest. Owing to this Hiraëyakaçipu said (7.3.11) "By the influence of time, except for Satyaloka, all other planets, such as Visnuloka, are destroyed at the end of Brahmä'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 Hiraëyakaçipu.
Therefore it is certain that Mahä Vaikuëöha is transcendental to the material world. After describing the opulence of the material world, Lord Çiva, by citing various statements from the Çruti, narrated the glories of Vaikuëöha in a similar way (Uttara Khaëòa, Padma Puräëa 91.54-77):
"O Bhüdhara 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 Pradhäna and the transcendental sky is the Virajä 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 Viñëu."
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 Viñëu is eternal, immutable, and infallible. It cannot be described even in billions of kalpas, or days of Brahmä.
It is not possible for me, Lord Brahmä 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 Viñëu, which is eternal, imperishable, undecaying, and expands like the sun's effulgence in the sky. Demigods like Brahmä 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, Brahmä, the demigods or by the great sages. O Suvratä, I will explain to you the after knowing the essence of all the Upaniñads.
In the center of the Supreme abode of Lord Viñëu there is a spring called çubha. There are many long-horned cows accompanied by their calves sitting comfortably around it. That is the supreme abode of the glorious Lord Viñëu. That Supreme abode appears splendorous with the cows and by the mantras called çubha.
That abode of the Lord is pure, eternal, beyond ignorance, brilliant and has color like the sun.
The young, eternal, transcendental couple, Çré and Viñëu, reside there in this conscious, eternal, abode which is well above other planets and never deprived of its general characteristics.
The two sisters Bhü and Lélä, who are very dear to Lord Viñëu, live there. The eternal and beautiful demigods Sädhya and Viçvadeva recite the glories of this abode. The learned brahmanas and jnanis always aspire for it.
The Supreme abode of Lord Viñëu is called Mokña. 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 Mokña, or liberation. That eternal, transcendental, undecaying Supreme sky is called Mokña, Param Padaà, Liìgam, Amåtam, Viñëu-mandiram, Akñaram, Paramadhäma, Vaikuëöham, Çäçvatam Param, nityam, parama-vyoma, Sarvot kåñöa and Sanätanam.
These are all various synonyms for the Supreme abode of Lord Acyuta. I will delineate in detail the form of that trépädavibhüti.
Mantras giving a similar description are commonly known to followers of the Vedas, therefore I will not cite them here.
In a dialogue between Çré Brahmä and Çré Närada in the Jitante Stotra Section of the Närada-Païcarätra, it is stated :
"The planet called Vaikuëöha 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 Brahmäëòa Puräëa 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 Mudgalopakhyäna of the Itihäsa-samuccaya describes:
"The Supreme abode of Lord Viñëu lies above the residence of Lord Brahmä. 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, Viñëu, Kåñëa, Viñëu, Näräyaëa, Lord Aja, the four-handed Viñvaksena, and those who meditate on the Supreme person, Acyuta, and remember Him, exclusively attain the infallible abode of the Lord." This is the eternal Çruti statement.
In the Skanda Puräëa, in a dialogue between Çré Sanatkumära and Märkaëòeya, it is stated:
"O best of the vipras! The devotees of Lord Viñëu, who have their bodies marked with the conch, disc, club, and lotus, go to the abode of Lord Viñëu, which is free from fire and annihilation."
In these verses words like pada and dhäma have been used in their primary sense to indicate "abode", and not in their unconventional sense to mean the Lord's "form" or "nature" (svarüpa).
If someone somehow decides to use the unconventional translation of these words to indicate svarüpa, then it should be refuted as elsewhere in the same text there is direct use of the word "sthänam" (abode or place) such as in "they attain My place called param Brahmä".
Still if out of wickedness someone accepts the statement "they call it param Brahman" from the Itihäsa-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 Bhagavän, Hari, and Viñëu in bhagavän harirviñëurayam "This is Lord Viñëu, Hari" are speaking of only one person, in the same way, who will not comprehend that the words pada, dhämam, sthäna, 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 svarüpa, then such opponents should be openly put to shame by citing verses from scriptures like the Padma and Viñëu Puräëas. And specifically the Çruti statements that declare Vaikuëöha 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.
Purport
In Text Seventy Çréla Jéva Gosvämé explained that the param padaà, which impersonalists misinterpret as impersonal Brahman, actually refers to Vaikuëöha. In Text Seventy-one he established that veda vädis, 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 Upaniñads, Vedanta Sutra, and Puräëas. By citing these references he also shows that ätmaloka, brahmaloka, param padaà, vaiñëava padam, paramaà dhäma, mokñah, tripädavibhüti, hare padam, mahävaikuëöha, acyut-sthänam, viñëu 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 Viñëu for protection from Våträsura. The story goes that Indra, overcome by pride and opulence, once disrespected his guru, Båhaspati. Taking Indra's insult to be worse than death, Båhaspati 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 Brahmä felt compassion and suggested they accept Viçvarüpa, son of Tvañöä, as their guru. Viçvarüpa taught Indra the Näräyaëa kavaca, and thus he was able to conquer the demons. Later on, Viçvarupa secretly gave the demons oblations from the sacrifice. He did this because his mother, Racanä, was the daughter of a demon. Indra killed Viçvarupa. This enraged Tvañöä, who then created Våträsura to kill Indra. Afraid of Våträsura, the demigods prayed to the Lord for protection.
Their prayer states that the Lord is realized by the paramahaàsa parivräjakas (S.B. 6.9.32). There are four types of sannyasis--kuticaka, bahüdaka haàsa and niñkriya. The niñkriya is also called paramahaàsa. There are two types of paramahaàsas--jïäni and bhägavata. The paramahaàsa mentioned in this text is a bhägavata paramahaàsa and päramahaàsya dharma means pure devotional service. The word ätmaloka means the abode of the Lord (ätmä), Vaikuëöha. When the devotee's heart is purified by the culture of devotional service, he sees the Lord in Vaikuëöha. Çréla Jéva Gosvämé cites two Upaniñadic mantras to confirm that ätmaloka means Vaikuëöha. In the first, ätmaloka 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 ätmaloka, (Brahad araëyaka 4.3.32) it naturally follows that ätmaloka is Vaikuëöha, the abode of the Lord.
Çréla Jéva Gosvämé also quotes from Pippaläda säkhä, Mahänäräyanopaniñad, and Nåsiàha Täpané to show that Vaikuëöha 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 Nåsiàha Täpané mantra (Purava 5.10) mantraräjädhyäpaka means teacher of the Vedas. This is a reference to Lord Viñëu, or Kåñëa, who originally gave the Vedas to Brahmä--tene brahmahådä ya ädikavaye (S.B. 1.1.1). Therefore paramam dhäma refers to Vaikuëöha. Lord Kåñëa confirms the meaning of the first part of the mantra in Bhagavad-gétä (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 Çréla Jéva Gosvämé quotes the Viñëu Puräëa (2.8.98-102). These verses are spoken by Çré Paräçara to Maitreya Muni. Paräçara 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. Çrédhara Swämé comments in Ätmä-Prakäsä that verse 102 explains the meaning of two Vedic mantras beginning with tad viñëoù--anena tad viñëoriti mantradvyärthaù sücitaù.
Dhruva's planet is compared to the heart of Vairäja and thus it is the residence of Lord Viñëu because Lord Kåñëa 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 Nåsiàha Täpané, which states that material objects like the Sun, Moon, and air do not exist in Vaikuëöha. But this does not mean there is no Sun, Moon, or air in Vaikuëöha.
An objection may be raised. Verses (S.B. 4.9.29,31) cited in this anuccheda make it clear that Dhruva Mahäräja was not content after Lord Viñëu blessed him. He laments that he begged the Lord to grant him a temporary goal (ayäce yadantavat) and did not ask for mukti (naicchan muktipate muktià). This clearly implies that the abode he attained is temporary and inferior to mukti. Otherwise why should he lament? Çréla Jéva Gosvämé 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):
Çré Vidura inquired: My dear brähmaëa, 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 Mahäräja 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 Mahäräja is arthvit or knows he ultimate goal of life and he achieved it, so why should he lament it? If Vaikuëöha 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. Çréla Jéva Gosvämé then cites verses from the Çrémad-Bhägavatam which clearly show that Dhruvaloka is the abode of Lord Viñëu and beyond the material modes although situated within this universe. Then how much more transcendental is Vaikuëöha that is beyond the material universe? This is confirmed in the Vedanta Sutra (4.4.19). Çrépäda Baladeva Vidyäbhuñana writes in Govinda Bhäñya that vikära means a material object which undergoes the six modifications. The Lord's abode is free from these, therefore, it is called vikärävarti.
Whenever it is mentioned that the Lord's abode within the material world is annihilated, like Dwärkä, 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 Çré Çuka 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 Madhusüdana, the Supreme Personality of Godhead, is eternally present in Dwärakä. 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, Çréla Jéva Gosvämé explains that the manifest pastimes of the Lord are mixed with the material creation. The creation of Dwärkä by Viñvakarmä, the engineer of the demigods, and the bringing of the Sudharmä assembly house from heaven illustrate this. It is only these material parts that were destroyed by the ocean and not the eternal Dwärkä, which becomes unmanifest simultaneously. This is confirmed in the Viñëu Puräëa (5.38.9)
"The ocean submerged the empty Dwärkä, but it did not submerge the house of the Lord of the Yadus, Kåñëa."
"House of the Lord" refers to the complete planet as it is the abode of the Lord. The material part of Dwärkä was empty because all the Yädavas went to Piëdäraka ksetra for a picnic and killed each other. These Yädavas were actually demigods who came to participate in His pastimes on His order (S.B.10.1.22).
While going to perform austerities on Mandaräcala mountain, Hiraëyakaçipu claimed that Viñëuloka was temporary and thus he has no interest in it. Because he is a demon, he could not understand the transcendental nature of Vaikuëöha. 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 Çréla Jéva Gosvämé refers to verses from the Padma Puräëa, Närada-Païcarätra, Brahmäëda Puräëa, Itihäsa-samuccaya, and the Skanda Puräna, which describe the transcendental and blissful nature of Vaikuëöha. These verses confirm the Vedic mantras quoted earlier. Therefore from the Çruti, Småti, and Nyäya Prasthäna it is confirmed that Vaikuëöha is a transcendental abode free from any material contamination.
Sometimes the impersonalists try to interpret padam and dhäman to mean Brahman. But such explanations are muddled because there are numerous places where the Lord refers to Vaikuëöha as mat sthänam, "My abode." Sthäna, loka, and puré directly mean place or planet. There is no need to apply a secondary meaning when the primary meaning fits.
When Param Brahmä, which may mean impersonal Brahman, appears with loka, sthäna or pada, it is highly improper to divide them into separate sentences. This is a defect called väkya-bheda. It is compared to separating "Lord" from "Hari" in the statement "This is Lord Hari."
The great preacher Çréla Jéva Gosvämé says that such people are put to shame by these püräëic verses and recommends they be beaten with the stick-like verses that prove Vaikuëöha is a transcendental abode and cannot be attained by karma, yoga or jïäna. 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 Vaiñëava can never tolerate this. Thus Çréla Jéva Gosvämé uses harsh words against such mis-interpreters.
In this way Çréla Jéva Gosvämé has shown the ten characteristics of the Vaikuëöha 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 Vaikuëöha.
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 Vaikuëöha also appears just like the Lord's avatära.