श्रीवैकुण्ठमाहात्म्यम् Śrī Vaikuṇṭha Māhātmyam

The Sadguru said:

That which is without name and form, immutable, pure consciousness, beyond being and non-being, the imperishable, supreme Brahman, eternal, auspicious, and unchanging—

śrīsadgururuvāca

anāmarūpaṃ kūṭasthaṃ cinmātraṃ sadasatparam

akṣaraṃ paramaṃ brahma śāśvataṃ śivamacyutam

अनामरूपम् · anāmarūpam — without name and form

कूटस्थम् · kūṭastham — immutable

चिन्मात्रम् · cinmātram — pure consciousness

सदसत्परम् · sadasatparam — transcending being and non-being

अक्षरम् · akṣaram — imperishable

परमम् · paramam — supreme

ब्रह्म · brahma — Brahman

शाश्वतम् · śāśvatam — eternal

शिवम् · śivam — auspicious

अच्युतम् · acyutam — unchanging

अनामरूपं कूटस्थं चिन्मात्रं सदसत्परम् अक्षरं परमं ब्रह्म शाश्वतं शिवम अच्युतं वर्तते।

without name and form · immutable · pure consciousness · transcending being and non-being · imperishable · supreme · Brahman · eternal · auspicious · unchanging

This verse establishes the ontological foundation of the chapter by defining the Supreme Brahman, who is the subject of the glory of Vaikuntha, as beyond all material limitations.

The supreme light, the supreme reality, the ultimate cause of all causes, known by the name Nārāyaṇa, is eternal, one without a second, and free from all affliction.

paraṃ jyotiḥ paraṃ tattvaṃ paraṃ kāraṇakāraṇam|

nārāyaṇākhyaṃ tannityamadvitīyamanāmayam

परं ज्योतिः · paraṃ jyotiḥ — supreme light

परं तत्त्वम् · paraṃ tattvam — supreme reality

परं कारणकारणम् · paraṃ kāraṇakāraṇam — ultimate cause of all causes

नारायणाख्यम् · nārāyaṇākhyam — known as Narayana

तत् · tat — that

नित्यम् · nityam — eternal

अद्वितीयम् · advitīyam — one without a second

अनामयम् · anāmayam — free from affliction

तत् परं ज्योतिः परं तत्त्वं परं कारणकारणम् नारायणाख्यं नित्यम् अद्वितीयम् अनामयम् अस्ति।

supreme light · supreme reality · ultimate cause of all causes · known as Narayana · that · eternal · one without a second · free from affliction

The text identifies the abstract Brahman with the personal deity Nārāyaṇa, bridging the gap between philosophy and devotion.

The great sages established in Brahman declare that which is knowable through the Upanishads, that which is unchanging and supreme, is called the cause of the universe.

vadantyupaniṣadvedyaṃ brahmaniṣṭhā maharṣayaḥ

nirvikāraṃ paraṃ yattajjagatkāraṇamucyate

वदन्ति · vadanti — they declare

उपनिषद्वेद्यम् · upaniṣadvedyam — knowable through Upanishads

ब्रह्मनिष्ठाः · brahmaniṣṭhāḥ — steadfast in Brahman

महर्षयः · maharṣayaḥ — great sages

निर्विकारम् · nirvikāram — unchanging

परम् · param — supreme

यत् · yat — that which

जगत्कारणम् · jagatkāraṇam — cause of the universe

उच्यते · ucyate — is called

ब्रह्मनिष्ठा महर्षयः यत् उपनिषद्वेद्यं निर्विकारं परं वदन्ति, तत् जगत्कारणम् उच्यते।

they declare · knowable through Upanishads · steadfast in Brahman · great sages · unchanging · supreme · that which · cause of the universe · is called

This verse provides scriptural authority for the preceding claims, grounding the narrative in the Upanishadic tradition.

One-quarter of Him is this entire universe of worlds; His other three-quarters are the immortal and supreme realm. That unmanifest, infinite place is indeed beyond darkness.

pādo'sya viśvaṃ bhuvanaṃ tripādasyāmṛtaṃ param

avyākṛtamanantaṃ tatsthānaṃ hi tamasaḥ param

पादः · pādaḥ — one-quarter

अस्य · asya — of Him

विश्वं भुवनम् · viśvaṃ bhuvanam — entire universe

त्रिपादस्य · tripādasya — of His three-quarters

अमृतं परम् · amṛtaṃ param — immortal and supreme

अव्याकृतम् · avyākṛtam — unmanifest

अनन्तम् · anantam — infinite

तत्स्थानम् · tatsthānam — that place

तमसः परम् · tamasaḥ param — beyond darkness

अस्य विश्वं भुवनं पादः, अस्य त्रिपादं अमृतं परं वर्तते। तत् अव्याकृतं अनन्तं स्थानं तमसः परं हि अस्ति।

one-quarter · of Him · entire universe · of His three-quarters · immortal and supreme · unmanifest · infinite · that place · beyond darkness

This verse introduces the spatial dimension of Vaikuntha, distinguishing the manifest world from the transcendent realm.

This entire universe, having come into being again and again, is dissolved. But that unmanifest state, without a doubt, is eternal.

idaṃ hi bhuvanaṃ sarvaṃ bhūtvā bhūtvā pralīyate |

avyākṛtaṃ padaṃ tattu nityameva na saṃśayaḥ

इदम् · idam — this

भुवनं सर्वम् · bhuvanam sarvam — entire universe

भूत्वा भूत्वा · bhūtvā bhūtvā — having come into being repeatedly

प्रलीयते · pralīyate — is dissolved

अव्याकृतं पदम् · avyākṛtaṃ padam — unmanifest state

तत् · tat — that

नित्यमेव · nityameva — is indeed eternal

न संशयः · na saṃśayaḥ — no doubt

इदं सर्वं भुवनं भूत्वा भूत्वा प्रलीयते। तत् अव्याकृतं पदं तु नित्यमेव, अत्र न संशयः।

this · entire universe · having come into being repeatedly · is dissolved · unmanifest state · that · is indeed eternal · no doubt

This verse contrasts the cyclic nature of the material world with the eternal stability of the unmanifest Vaikuntha.

That supreme abode, Vaikuṇṭha, is more radiant than the sun and fire. It is immeasurable and exceedingly difficult to attain, even for the gods in every respect.

atyarkānaladīptaṃ tadvaikuṇṭhaṃ paramaṃ padam

aprameyaṃ suduṣprāpyaṃ surāṇāmapi sarvathā

अत्यर्कानलदीप्तम् · atyarkānaladīptam — radiant beyond sun and fire

तत् · tat — that

वैकुण्ठम् · vaikuṇṭham — Vaikuntha

परमं पदम् · paramaṃ padam — supreme abode

अप्रमेयम् · aprameyam — immeasurable

सुदुष्प्राप्यम् · suduṣprāpyam — very difficult to attain

सुराणामपि · surāṇāmapi — even for gods

सर्वथा · sarvathā — in every respect

तत् वैकुण्ठं परमं पदं अत्यर्कानलदीप्तम् अस्ति। तत् अप्रमेयं सुराणामपि सर्वथा सुदुष्प्राप्यम् अस्ति।

radiant beyond sun and fire · that · Vaikuntha · supreme abode · immeasurable · very difficult to attain · even for gods · in every respect

The verse emphasizes the surpassing radiance and exclusivity of Vaikuntha, setting it apart from all other realms.

That Brahman, one without a second and the sole cause of the world, shines there by its own light, great, with form, and with attributes.

ekamevādvitīyaṃ tadbrahma lokaikakāraṇam

svayaṃ prakāśate tatra sarūpaṃ saguṇaṃ mahat

एकमेवाद्वितीयम् · ekamevādvitīyam — one without a second

तत् · tat — that

ब्रह्म · brahma — Brahman

लोकैककारणम् · lokaikakāraṇam — sole cause of the world

स्वयं प्रकाशते · svayaṃ prakāśate — shines by its own light

तत्र · tatra — there

सरूपम् · sarūpam — with form

सगुणम् · saguṇam — with attributes

महत् · mahat — great

तत् एकमेवाद्वितीयं ब्रह्म लोकैककारणम् तत्र स्वयं प्रकाशते, सरूपं सगुणं महत् च।

one without a second · that · Brahman · sole cause of the world · shines by its own light · there · with form · with attributes · great

This verse resolves the paradox of Brahman being both formless and possessing attributes, explaining its manifestation in Vaikuntha.

Though formless, that Brahman shines here with form, indeed for the blissful experience of its worshipping devotees.

arūpamapi tadbrahma sarūpamiha rājate

upāsakānāṃ bhaktānāmānandānubhavāya hi

अरूपमपि · arūpamapi — though formless

तत् · tat — that

ब्रह्म · brahma — Brahman

सरूपम् · sarūpam — with form

इह · iha — here

राजते · rājate — shines

उपासकानाम् · upāsakānām — for worshippers

भक्तानाम् · bhaktānām — for devotees

आनन्दानुभवाय · ānandānubhavāya — for blissful experience

हि · hi — indeed

अरूपमपि तत् ब्रह्म उपासकानां भक्तानाम् आनन्दानुभवाय हि इह सरूपं राजते।

though formless · that · Brahman · with form · here · shines · for worshippers · for devotees · for blissful experience · indeed

This verse clarifies that the manifestation of form in Brahman is a divine act of grace for the benefit of devotees.

The liberated souls exist there both with and without form. They can assume any form at will, consume desired foods, and are intent on experiencing Brahman.

arūpāśca sarūpāśca muktajīvā bhavanti hi

kāmānnāḥ kāmarūpāśca brahmānubhavatatparāḥ

अरूपाश्च · arūpāśca — formless also

सरूपाश्च · sarūpāśca — with form also

मुक्तजीवाः · muktajīvāḥ — liberated souls

भवन्ति · bhavanti — exist

कामान्नाः · kāmānnāḥ — partaking of desired food

कामरूपाश्च · kāmarūpāśca — assuming desired form

ब्रह्मानुभवतत्पराः · brahmānubhavatatparāḥ — intent on experiencing Brahman

मुक्तजीवाः अरूपाः सरूपाश्च भवन्ति हि। ते कामान्नाः कामरूपाः ब्रह्मानुभवतत्पराः च भवन्ति।

formless also · with form also · liberated souls · exist · partaking of desired food · assuming desired form · intent on experiencing Brahman

This verse describes the state of the liberated souls, who possess the freedom to choose their mode of existence in Vaikuntha.

There, there is no grief or delusion, nor birth, death, or old age. Assuming a wondrous form by mere will, they delight.

na tatra śoko moho vā janma mṛtyurjarā na hi |

icchāmātraṃ gṛhītvā tu ramante rūpamadbhutam

न · na — not

तत्र · tatra — there

शोको · śoko — grief

मोहो · moho — delusion

जन्म · janma — birth

मृत्युः · mṛtyuḥ — death

जरा · jarā — old age

इच्छामात्रम् · icchāmātram — by mere will

गृहीत्वा · gṛhītvā — having assumed

रमन्ते · ramante — they delight

रूपमद्भुतम् · rūpamadbhutam — wondrous form

तत्र शोकः मोहो वा जन्म मृत्युः जरा न हि। ते इच्छामात्रं अद्भुतं रूपं गृहीत्वा रमन्ते।

not · there · grief · delusion · birth · death · old age · by mere will · having assumed · they delight · wondrous form

This verse highlights the absence of material suffering and the presence of divine joy in the liberated state.

Since their true nature is manifest, they are not subject to karma. Endowed with the knowledge of their true self, their worldly impressions liberated, and possessing a non-material form, they worship Lord Hari, the Supreme Controller.

āvirbhūtasvarūpatvānna teṣāṃ karmavaśyatā|

svarūpajñānasaṃpannā muktasaṃsāravāsanāḥ

aprākṛtasvarūpāśca bhajante harimīśvaram

आविर्भूतस्वरूपत्वात् · āvirbhūtasvarūpatvāt — due to manifest true nature

न · na — not

तेषाम् · teṣām — their

कर्मवश्यता · karmavaśyatā — subjection to karma

स्वरूपज्ञानसंपन्नाः · svarūpajñānasaṃpannāḥ — endowed with self-knowledge

मुक्तसंसारवासनाः · muktasaṃsāravāsanāḥ — freed from worldly impressions

अप्राकृतस्वरूपाश्च · aprākṛtasvarūpāśca — possessing non-material form

भजन्ते · bhajante — they worship

हरिम् · harim — Lord Hari

ईश्वरम् · īśvaram — the Supreme Controller

आविर्भूतस्वरूपत्वात् तेषां कर्मवश्यता न अस्ति। स्वरूपज्ञानसंपन्नाः मुक्तसंसारवासनाः अप्राकृतस्वरूपाः ते हरिम् ईश्वरं भजन्ते।

due to manifest true nature · not · their · subjection to karma · endowed with self-knowledge · freed from worldly impressions · possessing non-material form · they worship · Lord Hari · the Supreme Controller

This verse explains the spiritual status of the liberated souls, who are beyond the influence of karma due to their self-realization.

Neither anger, nor jealousy, nor greed, nor desire are seen in them there; nor sorrow, nor worldly happiness, nor fear.

na krodho na ca mātsaryaṃ na lobhaḥ kāma eva ca |

tatra teṣāṃ na dṛśyante na duḥkhaṃ na sukhaṃ bhayam

न क्रोधो · na krodho — no anger

न मात्सर्यम् · na mātsaryam — no jealousy

न लोभः · na lobhaḥ — no greed

कामः · kāmaḥ — desire

तत्र · tatra — there

तेषाम् · teṣām — of them

न दृश्यन्ते · na dṛśyante — are not seen

न दुःखम् · na duḥkham — no sorrow

न सुखम् · na sukham — no worldly happiness

भयम् · bhayam — fear

तत्र तेषां क्रोधः मात्सर्यं लोभः कामः न दृश्यन्ते, दुःखं सुखं भयं च न दृश्यन्ते।

no anger · no jealousy · no greed · desire · there · of them · are not seen · no sorrow · no worldly happiness · fear

This verse describes the psychological purity of the inhabitants of Vaikuntha, where negative emotions are absent.

With hearts serene, all are dedicated to supreme bliss. They worship the eternal, supreme Brahman known as Vāsudeva.

praśāntahṛdayāḥ sarve paramānandatatparāḥ

bhajante vāsudevākhyaṃ paraṃ brahma sanātanam

प्रशान्तहृदयाः · praśāntahṛdayāḥ — with serene hearts

सर्वे · sarve — all

परमानन्दतत्पराः · paramānandatatparāḥ — dedicated to supreme bliss

भजन्ते · bhajante — they worship

वासुदेवाख्यम् · vāsudevākhyam — known as Vasudeva

परं ब्रह्म · paraṃ brahma — supreme Brahman

सनातनम् · sanātanam — eternal

सर्वे प्रशान्तहृदयाः परमानन्दतत्पराः वासुदेवाख्यं सनातनं परं ब्रह्म भजन्ते।

with serene hearts · all · dedicated to supreme bliss · they worship · known as Vasudeva · supreme Brahman · eternal

This verse summarizes the devotional life in Vaikuntha, focusing on the constant worship of the Supreme Brahman.

That supreme world known as Vaikuṇṭha is eternal and everlasting. Even at the time of the great dissolution (mahāpralaya), it is neither destroyed nor created.

nitya eva paro loko vaikuṇṭhākhyaḥ sanātanaḥ |

mahāpralayakāle'pi na naśyati na jāyate

नित्य · nitya — eternal

परो लोको · paro loko — supreme world

वैकुण्ठाख्यः · vaikuṇṭhākhyaḥ — named Vaikuntha

सनातनः · sanātanaḥ — everlasting

महाप्रलयकालेऽपि · mahāpralayakāle'pi — even at the time of great dissolution

न नश्यति · na naśyati — is not destroyed

न जायते · na jāyate — is not created

वैकुण्ठाख्यः परः लोकः नित्यः सनातनः अस्ति। महाप्रलयकालेऽपि सः न नश्यति न जायते।

eternal · supreme world · named Vaikuntha · everlasting · even at the time of great dissolution · is not destroyed · is not created

This verse establishes the absolute eternity of Vaikuntha, contrasting it with the cycles of creation and destruction.

Beings, having come into being again and again, perish day after day. This is the constant dissolution (nitya-pralaya) seen in the world, even through sleep.

bhūtvā bhūtvā vinaśyanti bhūtāni hi dine dine |

sa nityapralayo loke dṛśyate nidrayāpi ca

भूत्वा भूत्वा · bhūtvā bhūtvā — repeatedly coming into being

विनश्यन्ति · vinaśyanti — perish

भूतानि · bhūtāni — beings

दिने दिने · dine dine — day after day

सः · saḥ — that

नित्यप्रलयः · nityapralayaḥ — constant dissolution

लोके · loke — in the world

दृश्यते · dṛśyate — is seen

निद्रयापि · nidrayāpi — even through sleep

भूतानि भूत्वा भूत्वा दिने दिने विनश्यन्ति। लोके सः नित्यप्रलयः निद्रयापि दृश्यते।

repeatedly coming into being · perish · beings · day after day · that · constant dissolution · in the world · is seen · even through sleep

This verse explains the concept of constant dissolution (nitya-pralaya) through the analogy of sleep, illustrating the transient nature of worldly existence.

At the end of a single day of Brahmā, the highest creator, the three worlds are destroyed in the occasional dissolution (naimittika-pralaya).

ekaṃ dinaṃ samālambya brahmaṇaḥ parameṣṭhinaḥ |

naimittike tu pralaye vinaṣṭaṃ bhuvanatrayam

एकं दिनम् · ekaṃ dinam — one day

समालम्ब्य · samālambya — having reached the end of

ब्रह्मणः · brahmaṇaḥ — of Brahma

परमेष्ठिनः · parameṣṭhinaḥ — the highest creator

नैमित्तिके · naimittike — in occasional

प्रलये · pralaye — dissolution

विनष्टम् · vinaṣṭam — destroyed

भुवनत्रयम् · bhuvanatrayam — three worlds

परमेष्ठिनः ब्रह्मणः एकं दिनं समालम्ब्य, नैमित्तिके प्रलये भुवनत्रयं विनष्टं भवति।

one day · having reached the end of · of Brahma · the highest creator · in occasional · dissolution · destroyed · three worlds

This verse introduces the occasional dissolution (naimittika-pralaya) occurring at the end of Brahma's day, highlighting the temporal limits of the creator's realm.

When the time of Brahmā, who lives for two parārdhas, is complete, all worlds and people undergo the great dissolution (mahā-pralaya).

samāpte brahmaṇaḥ kāle parārdhadvayajīvinaḥ |

mahāntaṃ pralayaṃ yānti sarve lokā janāstathā

समाप्ते · samāpte — when completed

ब्रह्मणः काले · brahmaṇaḥ kāle — time of Brahma

परार्धद्वयजीविनः · parārdhadvayajīvinaḥ — living for two parardhas

महान्तं प्रलयम् · mahāntaṃ pralayam — great dissolution

यान्ति · yānti — attain

सर्वे लोकाः · sarve lokāḥ — all worlds

जनास्तथा · janāstathā — and people as well

परार्धद्वयजीविनः ब्रह्मणः काले समाप्ते, सर्वे लोकाः जनास्तथा महान्तं प्रलयं यान्ति।

when completed · time of Brahma · living for two parardhas · great dissolution · attain · all worlds · and people as well

This verse describes the great dissolution (mahā-pralaya) at the end of Brahma's life, marking the total cessation of the cosmic order.

The world of Brahmā perishes, the world of Śiva perishes; all worlds, devoured by time, perish.

vinaśyati brahmalokaḥ śivaloko vinaśyati |

sarve lokā vinaśyanti kālena kabalīkṛtāḥ

विनश्यति · vinaśyati — perishes

ब्रह्मलोकः · brahmalokaḥ — world of Brahma

शिवलोको · śivaloko — world of Shiva

सर्वे लोकाः · sarve lokāḥ — all worlds

कालेन · kālena — by time

कबलीकृताः · kabalīkṛtāḥ — devoured

ब्रह्मलोकः विनश्यति, शिवलोकः विनश्यति। सर्वे लोकाः कालेन कबलीकृताः विनश्यन्ति।

perishes · world of Brahma · world of Shiva · all worlds · by time · devoured

This verse emphasizes the universality of destruction, showing that even the highest divine realms within the cosmic structure are subject to time.

Earth dissolves into water, and that water into the fire of dissolution. Fire dissolves into air, and air dissolves into the ether.

apsu saṃlīyate bhūmirāpastāḥ pralayānale |

agniśca līyate vāyau līyate vāyurambare

अप्सु · apsu — in water

संलीयते · saṃlīyate — dissolves

भूमिः · bhūmiḥ — earth

आपः · āpaḥ — water

प्रलयानले · pralayānale — in fire of dissolution

अग्निः · agniḥ — fire

वायौ · vāyau — in air

वायुरम्बरे · vāyurambare — air in ether

भूमिः अप्सु संलीयते, आपः प्रलयानले संलीयन्ते। अग्निः वायौ लीयते, वायुः अम्बरे लीयते।

in water · dissolves · earth · water · in fire of dissolution · fire · in air · air in ether

This verse outlines the sequential dissolution of the elements, demonstrating the process of involution back into the source.

The ether dissolves into the unmanifest (avyakta), and that too into the Self, the Puruṣa. The Puruṣa, along with Māyā, dissolves into the Supreme Person (Puruṣottama).

avyakte līyate khaṃ ca tadapyātmani puruṣe

līyate māyayā sārdhaṃ puruṣaḥ puruṣottame

अव्यक्ते · avyakte — in the unmanifest

लीयते · līyate — dissolves

खं च · khaṃ ca — ether also

तदपि · tadapi — that also

आत्मनि पुरुषे · ātmani puruṣe — in the Self, the Purusha

मायया सार्धम् · māyayā sārdham — along with Maya

पुरुषः · puruṣaḥ — the Purusha

पुरुषोत्तमे · puruṣottame — in the Supreme Person

खं अव्यक्ते लीयते, तत् अपि आत्मनि पुरुषे लीयते। पुरुषः मायया सार्धं पुरुषोत्तमे लीयते।

in the unmanifest · dissolves · ether also · that also · in the Self, the Purusha · along with Maya · the Purusha · in the Supreme Person

This verse completes the description of the dissolution process, tracing everything back to the Supreme Person (Puruṣottama).

Having reached beyond the three states, Hari enters into yogic sleep (yoganidrā). Then, devoted to His own bliss, He attains repose.

sthānatrayātparaṃ prāpto yoganidrāṃ gato hariḥ |

tadā prāpnoti viśrāntiṃ nijānandaparāyaṇaḥ

स्थानत्रयात् · sthānatrayāt — from the three states (waking, dreaming, deep sleep)

परम् · param — beyond

प्राप्तः · prāptaḥ — having reached

योगनिद्राम् · yoganidrām — yogic sleep

गतः · gataḥ — having entered

हरिः · hariḥ — Lord Hari

तदा · tadā — then

प्राप्नोति · prāpnoti — attains

विश्रान्तिम् · viśrāntim — repose

निजानन्दपरायणः · nijānandaparāyaṇaḥ — devoted to His own bliss

हरिः स्थानत्रयात् परं प्राप्तः योगनिद्रां गतः । तदा निजानन्दपरायणः सन् विश्रान्तिं प्राप्नोति ।

from the three states (waking, dreaming, deep sleep) · beyond · having reached · yogic sleep · having entered · Lord Hari · then · attains · repose · devoted to His own bliss

This verse transitions from the cosmic dissolution to the state of the Supreme Lord during the pralaya, emphasizing that His rest is not a state of unconsciousness but a divine, blissful repose.

At that time, neither ignorance (avidyā) nor knowledge (vidyā) exists in His heart. Being the witness of both, He shines forth by Himself alone.

avidyā ca tathā vidyā na tasya hṛdaye tadā |

tayoḥ sākṣī svayaṃ bhūtvā svayameva prakāśate

अविद्या · avidyā — ignorance

च · ca — and

तथा · tathā — also

विद्या · vidyā — knowledge

न · na — not

तस्य · tasya — His

हृदये · hṛdaye — in the heart

तदा · tadā — at that time

तयोः · tayoḥ — of both

साक्षी · sākṣī — witness

स्वयम् · svayam — Himself

भूत्वा · bhūtvā — having become

स्वयमेव · svayameva — by Himself alone

प्रकाशते · prakāśate — shines

तदा तस्य हृदये अविद्या विद्या च न स्तः । सः तयोः साक्षी भूत्वा स्वयमेव प्रकाशते ।

ignorance · and · also · knowledge · not · His · in the heart · at that time · of both · witness · Himself · having become · by Himself alone · shines

This verse clarifies that the Lord is the absolute witness of both knowledge and ignorance, remaining untouched by the dualities that define the conditioned existence of souls.

His is not a material slumber, nor is He affected by sattva, rajas, or tamas. He attains a yogic sleep filled with the bliss of His own essential nature.

na tasya prākṛtā nidrā na sattvaṃ na rajastamaḥ|

yoganidrāṃ sa labhate svarūpānandasaṃbhṛtām

न · na — not

तस्य · tasya — His

प्राकृता · prākṛtā — material

निद्रा · nidrā — sleep

न · na — not

सत्त्वम् · sattvaṃ — sattva guna

न · na — not

रजस्तमः · rajastamaḥ — rajas and tamas gunas

योगनिद्राम् · yoganidrāṃ — yogic sleep

सः · sa — He

लभते · labhate — attains

स्वरूपानन्दसंभृताम् · svarūpānandasaṃbhṛtām — filled with the bliss of His own nature

तस्य प्राकृता निद्रा न, सत्त्वं रजस्तमः च न । सः स्वरूपानन्दसंभृतां योगनिद्रां लभते ।

not · His · material · sleep · not · sattva guna · not · rajas and tamas gunas · yogic sleep · He · attains · filled with the bliss of His own nature

The verse distinguishes the Lord's 'sleep' from material inertia, defining it as a state filled with the bliss of His own essential nature, free from the influence of the three gunas.

They call that attributeless, unchanging, essential nature the eternal Brahman, the imperishable, the supreme truth, the ultimate cause.

tannirguṇaṃ nirvikāraṃ svarūpaṃ brahma śāśvatam

akṣaraṃ paramaṃ satyaṃ prāhuryatkāraṇaṃ param

तत् · tat — that

निर्गुणम् · nirguṇaṃ — attributeless

निर्विकारम् · nirvikāraṃ — unchanging

स्वरूपम् · svarūpaṃ — essential nature

ब्रह्म · brahma — Brahman

शाश्वतम् · śāśvatam — eternal

अक्षरम् · akṣaraṃ — imperishable

परमम् · paramaṃ — supreme

सत्यम् · satyam — truth

प्राहुः · prāhuḥ — they call

यत् · yat — which

कारणम् · kāraṇaṃ — cause

परम् · param — ultimate

तत् निर्गुणं निर्विकारं शाश्वतं ब्रह्म स्वरूपं, अक्षरं परमं सत्यं यत् परं कारणं इति प्राहुः ।

that · attributeless · unchanging · essential nature · Brahman · eternal · imperishable · supreme · truth · they call · which · cause · ultimate

This verse provides the philosophical definition of the Supreme Brahman, establishing the foundation for understanding the nature of the reality that transcends all change.

Relinquishing that yogic sleep, the Supreme Person Himself gazes, intending to create the universe once again, just as before.

visṛjya yoganidrāṃ tāṃ svayaṃ hi puruṣottamaḥ |

īkṣate bhuvanaṃ sraṣṭuṃ punareva yathā purā

विसृज्य · visṛjya — having relinquished

योगनिद्राम् · yoganidrāṃ — yogic sleep

ताम् · tām — that

स्वयम् · svayam — Himself

हि · hi — indeed

पुरुषोत्तमः · puruṣottamaḥ — the Supreme Person

ईक्षते · īkṣate — gazes

भुवनम् · bhuvanaṃ — the universe

स्रष्टुम् · sraṣṭuṃ — to create

पुनरेव · punareva — again

यथा · yathā — just as

पुरा · purā — before

पुरुषोत्तमः तां योगनिद्रां विसृज्य, यथा पुरा तथा पुनरेव भुवनं स्रष्टुं स्वयं ईक्षते ।

having relinquished · yogic sleep · that · Himself · indeed · the Supreme Person · gazes · the universe · to create · again · just as · before

This verse describes the transition from the state of dissolution to the act of creation, highlighting the Lord's sovereign will in initiating the cosmic cycle.

His divine power, Māyā, who is Prakṛti composed of the three guṇas, again attains a manifest state in the form of the universe.

tasya māyā bhagavatī prakṛtistriguṇātmikā

vyaktabhāvamavāpnoti jagadrūpeṇa sā punaḥ

तस्य · tasya — His

माया · māyā — divine power

भगवती · bhagavatī — divine

प्रकृतिः · prakṛtiḥ — nature/Prakriti

त्रिगुणात्मिका · triguṇātmikā — composed of three gunas

व्यक्तभावम् · vyaktabhāvam — manifest state

अवाप्नोति · avāpnoti — attains

जगद्रूपेण · jagadrūpeṇa — in the form of the universe

सा · sā — she

पुनः · punaḥ — again

तस्य भगवती माया त्रिगुणात्मिका प्रकृतिः, सा पुनः जगद्रूपेण व्यक्तभावम् अवाप्नोति ।

His · divine power · divine · nature/Prakriti · composed of three gunas · manifest state · attains · in the form of the universe · she · again

This verse introduces Maya as the divine instrument of creation, explaining how the unmanifest becomes manifest through the power of the Lord.

That supreme power of Vishnu, Prakṛti, whose nature is both manifest and unmanifest, is that into which the great Vishnu enters and brings about transformation.

vyaktāvyaktasvabhāvā sā prakṛtirvaiṣṇavī parā

yāṃ praviśya mahāviṣṇuḥ pariṇāmaṃ karoti hi

व्यक्ताव्यक्तस्वभावा · vyaktāvyaktasvabhāvā — having manifest and unmanifest nature

सा · sā — that

प्रकृतिः · prakṛtiḥ — Prakriti

वैष्णवी · vaiṣṇavī — of Vishnu

परा · parā — supreme

याम् · yāṃ — which

प्रविश्य · praviśya — having entered

महाविष्णुः · mahāviṣṇuḥ — the Great Vishnu

परिणामम् · pariṇāmam — transformation

करोति · karoti — does

हि · hi — indeed

सा व्यक्ताव्यक्तस्वभावा परा वैष्णवी प्रकृतिः यां प्रविश्य महाविष्णुः परिणामं करोति ।

having manifest and unmanifest nature · that · Prakriti · of Vishnu · supreme · which · having entered · the Great Vishnu · transformation · does · indeed

This verse explains the role of Mahavishnu in interacting with Prakriti, emphasizing that the transformation of the universe is a result of His divine entry into the material nature.

The Puruṣa of a thousand heads, a thousand eyes, and a thousand feet, having Himself become the universal form (Viśvarūpa), then manifests the universe.

sahasraśīrṣāḥ puruṣaḥ sahasrākṣaḥ sahasrapāt

viśvarūpaḥ svayaṃ bhūtvā viśvaṃ prakaṭayatyatha

सहस्रशीर्षाः · sahasraśīrṣāḥ — thousand-headed

पुरुषः · puruṣaḥ — the Supreme Person

सहस्राक्षः · sahasrākṣaḥ — thousand-eyed

सहस्रपात् · sahasrapāt — thousand-footed

विश्वरूपः · viśvarūpaḥ — universal form

स्वयम् · svayam — Himself

भूत्वा · bhūtvā — having become

विश्वम् · viśvam — the universe

प्रकटयति · prakaṭayati — manifests

अथ · atha — then

सहस्रशीर्षाः सहस्राक्षः सहस्रपात् पुरुषः, विश्वरूपः स्वयं भूत्वा अथ विश्वं प्रकटयति ।

thousand-headed · the Supreme Person · thousand-eyed · thousand-footed · universal form · Himself · having become · the universe · manifests · then

This verse invokes the Purusha Sukta imagery to describe the Lord's expansion into the universal form, bridging the gap between the transcendent and the immanent.

Therefore, the scriptures declare that the entire universe is pervaded by Vishnu. Vishnu exists pervading everything, both within and without.

tasmādvadanti śrutayaḥ sarvaṃ viṣṇumayaṃ jagat

antarbahiśca tatsarvaṃ viṣṇuḥ saṃvyāpya tiṣṭhati

तस्मात् · tasmāt — therefore

वदन्ति · vadanti — they say

श्रुतयः · śrutayaḥ — the scriptures

सर्वम् · sarvaṃ — everything

विष्णुमयम् · viṣṇumayam — pervaded by Vishnu

जगत् · jagat — the world

अन्तर्बहिः · antarbahiśca — inside and outside

तत् · tat — that

सर्वम् · sarvaṃ — everything

विष्णुः · viṣṇuḥ — Vishnu

संव्याप्य · saṃvyāpya — having pervaded

तिष्ठति · tiṣṭhati — exists

तस्मात् श्रुतयः सर्वं जगत् विष्णुमयं वदन्ति । विष्णुः तत् सर्वं अन्तर्बहिः च संव्याप्य तिष्ठति ।

therefore · they say · the scriptures · everything · pervaded by Vishnu · the world · inside and outside · that · everything · Vishnu · having pervaded · exists

This verse concludes the section on creation by affirming the omnipresence of Vishnu, establishing the theological basis for seeing the entire universe as a manifestation of the Divine.

The great souls who desire liberation, who have conquered anger and their senses, who are devoted to the vow of celibacy, who are serene and have sublimated their vital energy—

mumukṣavo mahāntastu jitakrodhā jitendriyāḥ

brahmacaryavrataparāḥ praśāntāścordhvaretasaḥ

मुमुक्षवः · mumukṣavaḥ — those desiring liberation

महान्तः · mahāntaḥ — great souls

तु · tu — indeed

जितक्रोधाः · jitakrodhāḥ — those who conquered anger

जितेन्द्रियाः · jitendriyāḥ — those who conquered senses

ब्रह्मचर्यव्रतपराः · brahmacaryavrataparāḥ — devoted to celibacy

प्रशान्ताः · praśāntāḥ — serene

ऊर्ध्वरेतसः · ūrdhvaretasaḥ — those who sublimated vital energy

मुमुक्षवः महान्तः तु जितक्रोधाः जितेन्द्रियाः, ब्रह्मचर्यव्रतपराः प्रशान्ताः ऊर्ध्वरेतसः च भवन्ति ।

those desiring liberation · great souls · indeed · those who conquered anger · those who conquered senses · devoted to celibacy · serene · those who sublimated vital energy

This verse defines the qualifications of the aspirants who seek the supreme abode, emphasizing the necessity of self-control and purity.

Worshippers steadfast in yoga, absorbed in meditation on Keśava, ascetics, and the detached—they go to the supreme abode.

upāsakā yoganiṣṭhāḥ keśavadhyānatanmayāḥ|

sanyāsino viraktāśca te yānti paramaṃ padam

उपासकाः · upāsakāḥ — worshippers

योगनिष्ठाः · yoganiṣṭhāḥ — steadfast in yoga

केशवध्यानतन्मयाः · keśavadhyānatanmayāḥ — absorbed in meditation on Kesava

सन्यासिनः · sanyāsinaḥ — ascetics

विरक्ताः · viraktāḥ — the detached

ते · te — they

यान्ति · yānti — go

परमम् · paramaṃ — supreme

पदम् · padam — abode

उपासकाः योगनिष्ठाः केशवध्यानतन्मयाः, सन्यासिनः विरक्ताः च ते परमं पदं यान्ति ।

worshippers · steadfast in yoga · absorbed in meditation on Kesava · ascetics · the detached · they · go · supreme · abode

This verse identifies the specific spiritual practices—meditation on Kesava and detachment—that lead the qualified soul to the supreme abode.

Having controlled all the senses when death arrives, rising from the Mūlādhāra, one takes to the path of the Suṣumṇā channel.

sarvendriyāṇi saṃyamya saṃprāpte maraṇe tathā

mūlādhārātsamutthāya suṣumṇāmārgamāśritaḥ

सर्वेन्द्रियाणि · sarvendriyāṇi — all senses

संयम्य · saṃyamya — having controlled

संप्राप्ते · saṃprāpte — having arrived

मरणे · maraṇe — at death

तथा · tathā — also

मूलाधारात् · mūlādhārāt — from the Muladhara

समुत्थाय · samutthāya — having risen

सुषुम्णामार्गम् · suṣumṇāmārgam — the path of Sushumna

आश्रितः · āśritaḥ — having taken refuge in

मरणे संप्राप्ते सर्वेन्द्रियाणि संयम्य, मूलाधारात् समुत्थाय सुषुम्णामार्गम् आश्रितः भवति ।

all senses · having controlled · having arrived · at death · also · from the Muladhara · having risen · the path of Sushumna · having taken refuge in

This verse begins the description of the soul's journey after death, detailing the yogic process of exiting the body through the Sushumna channel.

Reaching the point between the eyebrows, and the one situated within the thousand-petalled lotus (Sahasrāra), and having bowed to Vishnu, one quickly obtains His permission.

bhruvorantaramāsādya sahasrārāntarasthitam

praṇamya viṣṇuṃ sahasā tadanujñāmavāpya ca

भ्रुवोरन्तरम् · bhruvorantaram — between the eyebrows

आसाद्य · āsādya — having reached

सहस्रारान्तरस्थितम् · sahasrārāntarasthitam — situated within the Sahasrara

प्रणम्य · praṇamya — having bowed

विष्णुम् · viṣṇum — to Vishnu

सहसा · sahasā — quickly

तदनुज्ञाम् · tadanujñām — His permission

अवाप्य · avāpya — having obtained

भ्रुवोरन्तरं आसाद्य सहस्रारान्तरस्थितं विष्णुं प्रणम्य, सहसा तदनुज्ञां अवाप्य च ।

between the eyebrows · having reached · situated within the Sahasrara · having bowed · to Vishnu · quickly · His permission · having obtained

This verse describes the soul reaching the Sahasrara and obtaining divine permission from Vishnu, a crucial step in the journey of the liberated soul.

Piercing the cranial fissure, one enters the realms of fire and day, and is received by the deities of the northern path of the sun (Uttarāyaṇa) and the bright lunar fortnight (Śuklapakṣa).

kapālabandhaṃ nirbhidya praviśyāgnimaharastathā

uttarāyaṇadevaiśca śuklapakṣātmakaistathā

कपालबन्धम् · kapālabandhaṃ — cranial fissure

निर्भिद्य · nirbhidya — having pierced

प्रविश्य · praviśya — having entered

अग्निम् · agnim — fire

अहः · ahar — day

तथा · tathā — also

उत्तरायणदेवैः · uttarāyaṇadevaiḥ — by deities of Uttarayana

च · ca — and

शुक्लपक्षात्मकैः · śuklapakṣātmakaistathā — of the bright fortnight

कपालबन्धं निर्भिद्य अग्निं अहः च प्रविश्य, उत्तरायणदेवैः शुक्लपक्षात्मकैः च सह ।

cranial fissure · having pierced · having entered · fire · day · also · by deities of Uttarayana · and · of the bright fortnight

This verse outlines the soul's passage through the cosmic realms of light and time, guided by the deities of the northern path.

Worshipped, and established in light, one pierces the solar orb. Then, one is honored by all the gods, Siddhas, and Sādhyas.

pūjito'rciṣi saṃpannaḥ vibhindan sūryamaṇḍalam |

sarvaiḥ suraiśca siddhaiśca sādhyaiḥ saṃpūjitastataḥ

पूजितः · pūjito — worshipped

अर्चिषि · arciṣi — in light

संपन्नः · saṃpannaḥ — established

विभिन्दन् · vibhindan — piercing

सूर्यमण्डलम् · sūryamaṇḍalam — solar orb

सर्वैः · sarvaiḥ — by all

सुरैः · suraiḥ — gods

सिद्धैः · siddhaiḥ — Siddhas

साध्यैः · sādhyaiḥ — Sadhyas

संपूजितः · saṃpūjitaḥ — honored

ततः · tataḥ — then

पूजितः अर्चिषि संपन्नः सूर्यमण्डलं विभिन्दन् । ततः सर्वैः सुरैः सिद्धैः साध्यैः च संपूजितः ।

worshipped · in light · established · piercing · solar orb · by all · gods · Siddhas · Sadhyas · honored · then

This verse describes the soul being honored by celestial beings as it pierces the solar orb, signifying its transition beyond the material universe.

Soothed by the touch of the hand of the non-human guide (Amānava-puruṣa), one is freed from all fatigue. Piercing even the cosmic shell (Brahmāṇḍa), one reaches the supreme unmanifest.

amānavakarasparśasāntvitaḥ śramavarjitaḥ

brahmāṇḍamapi nirbhindannavyaktaṃ paramaṃ gataḥ

अमानवकरस्पर्शसान्त्वितः · amānavakarasparśasāntvitaḥ — soothed by the hand of the non-human guide

श्रमवर्जितः · śramavarjitaḥ — freed from fatigue

ब्रह्माण्डम् · brahmāṇḍam — cosmic shell

अपि · api — even

निर्भिन्दन् · nirbhindan — piercing

अव्यक्तम् · avyaktaṃ — unmanifest

परमम् · paramaṃ — supreme

गतः · gataḥ — reached

अमानवकरस्पर्शसान्त्वितः श्रमवर्जितः, ब्रह्माण्डम् अपि निर्भिन्दन् परमं अव्यक्तं गतः ।

soothed by the hand of the non-human guide · freed from fatigue · cosmic shell · even · piercing · unmanifest · supreme · reached

This verse highlights the role of the non-human guide in soothing the soul, allowing it to transcend the cosmic shell and reach the unmanifest realm.

By the light of the Sudarśana, endowed with the knowledge of one's true self, one transcends that unmanifest realm and becomes a witness.

sudarśanaprakāśena svarūpajñānasaṃyutaḥ

avyaktaṃ tattiraskṛtya sākṣibhūtaḥ svayaṃ tathā

सुदर्शनप्रकाशेन · sudarśanaprakāśena — by the light of Sudarshana

स्वरूपज्ञानसंयुतः · svarūpajñānasaṃyutaḥ — endowed with self-knowledge

अव्यक्तम् · avyaktaṃ — unmanifest

तत् · tat — that

तिरस्कृत्य · tiraskṛtya — having transcended

साक्षिभूतः · sākṣibhūtaḥ — having become a witness

स्वयम् · svayam — Himself

तथा · tathā — also

सुदर्शनप्रकाशेन स्वरूपज्ञानसंयुतः, तत् अव्यक्तं तिरस्कृत्य स्वयं साक्षिभूतः तथा ।

by the light of Sudarshana · endowed with self-knowledge · unmanifest · that · having transcended · having become a witness · Himself · also

This verse explains how the soul, enlightened by the Sudarshana, transcends the unmanifest and attains the state of a witness, preparing for its final purification.

Having shaken off both merit and demerit and abandoned the subtle body, one's true form is then manifested, purified by a bath in the Virajā river.

vidhūya puṇyapāpe dve tyaktvā sūkṣmaśarīrakam |

prādurbhūtasvarūpo'tha virajāsnānapāvanaḥ

विधूय · vidhūya — having shaken off

पुण्यपापे · puṇyapāpe — merit and demerit

द्वे · dve — two

त्यक्त्वा · tyaktvā — having abandoned

सूक्ष्मशरीरकम् · sūkṣmaśarīrakam — subtle body

प्रादुर्भूतस्वरूपः · prādurbhūtasvarūpo — manifested true form

अथ · atha — then

विरजास्नानपावनः · virajāsnānapāvanaḥ — purified by Viraja bath

पुण्यपापे द्वे विधूय सूक्ष्मशरीरकं त्यक्त्वा, अथ प्रादुर्भूतस्वरूपः विरजास्नानपावनः भवति ।

having shaken off · merit and demerit · two · having abandoned · subtle body · manifested true form · then · purified by Viraja bath

This verse describes the final purification of the soul, shedding all karma and the subtle body, leading to the manifestation of its true, divine form.

Served by the celestial ladies of Vaikuṇṭha and by Vishnu's attendants, the surrendered soul, the best of Vaishnavas, attains residence in Vishnu's world (Sālokya).

vaikuṇṭhavanitābhiśca sevito viṣṇupārṣadaiḥ|

viṣṇoḥ sālokyamāpnoti prapanno vaiṣṇavottamaḥ

वैकुण्ठवनिताभिः · vaikuṇṭhavanitābhiśca — by celestial ladies

सेवितः · sevito — served

विष्णुपार्षदैः · viṣṇupārṣadaiḥ — by Vishnu's attendants

विष्णोः · viṣṇoḥ — of Vishnu

सालोक्यम् · sālokyam — residence in the world

आप्नोति · āpnoti — attains

प्रपन्नः · prapanno — surrendered soul

वैष्णवोत्तमः · vaiṣṇavottamaḥ — best of Vaishnavas

वैकुण्ठवनिताभिः विष्णुपार्षदैः च सेवितः, प्रपन्नः वैष्णवोत्तमः विष्णोः सालोक्यम् आप्नोति ।

by celestial ladies · served · by Vishnu's attendants · of Vishnu · residence in the world · attains · surrendered soul · best of Vaishnavas

This verse marks the arrival of the soul in Vaikuntha, where it is welcomed by the Lord's attendants and attains the first stage of liberation, Salokya.

Seeing him, the Lord of all worlds, like a father seeing his son, embraces him and mercifully bestows His own intimate union (Sāyujya).

taṃ dṛṣṭvā sarvalokeśaḥ pitā putramiva prabhuḥ |

āliṅgya nijasāyujyaṃ dadāti kṛpayā hariḥ

तम् · taṃ — him

दृष्ट्वा · dṛṣṭvā — having seen

सर्वलोकेशः · sarvalokeśaḥ — Lord of all worlds

पिता · pitā — father

पुत्रम् · putram — son

इव · iva — like

प्रभुः · prabhuḥ — the Lord

आलिङ्ग्य · āliṅgya — having embraced

निजसायुज्यम् · nijasāyujyaṃ — His own union

ददाति · dadāti — gives

कृपया · kṛpayā — mercifully

हरिः · hariḥ — Hari

सर्वलोकेशः प्रभुः हरिः तं दृष्ट्वा, पिता पुत्रम् इव आलिङ्ग्य कृपया निजसायुज्यं ददाति ।

him · having seen · Lord of all worlds · father · son · like · the Lord · having embraced · His own union · gives · mercifully · Hari

This verse depicts the intimate and loving reception of the soul by the Lord, illustrating the transition from Salokya to Sayujya, the union with the Divine.

Adorned with divine ornaments and having attained a form similar to the Lord's (Sārūpya), one is then led by the gods and attains proximity to Him (Sāmīpya).

brahmālaṅkārasaṃyuktāḥ tatsārūpyamavāpya ca|

nīyamānastadā devaistatsāmīpyamavāpnuyāt

ब्रह्मालङ्कारसंयुक्ताः · brahmālaṅkārasaṃyuktāḥ — adorned with divine/Brahman-like ornaments

तत् · tat — His (the Lord's)

सारूप्यम् · sārūpyam — form similar to the Lord

अवाप्य · avāpya — having attained

च · ca — and

नीयमानः · nīyamānaḥ — being led

तदा · tadā — then

देवैः · devaiḥ — by the gods

तत् · tat — His

सामीप्यम् · sāmīpyam — proximity

अवाप्नुयात् · avāpnuyāt — should attain

ब्रह्मालङ्कारसंयुक्ताः तत् सारूप्यम् अवाप्य च, तदा देवैः नीयमानः तत् सामीप्यम् अवाप्नुयात्।

adorned with divine/Brahman-like ornaments · His (the Lord's) · form similar to the Lord · having attained · and · being led · then · by the gods · His · proximity · should attain

This verse details the specific stages of the soul's integration into the divine realm, highlighting the acquisition of divine attributes and the guidance provided by celestial beings. It emphasizes that the soul's transformation is a process of grace, culminating in proximity to the Lord.

The Lord bestows a supreme equality (Sāmya), devoid of any role in the cosmic activities. Having become one with Brahman, the Vaishnava, with a serene soul, abides there.

dadāti paramaṃ sāmyaṃ jagadvyāpāravarjitam|

brahmabhūtaḥ prasannātmā vartate tatra vaiṣṇavaḥ

ददाति · dadāti — He (the Lord) bestows

परमम् · paramaṃ — supreme

साम्यम् · sāmyam — equality

जगद्व्यापारवर्जितम् · jagadvyāpāravarjitam — devoid of cosmic activities

ब्रह्मभूतः · brahmabhūtaḥ — having become Brahman

प्रसन्नात्मा · prasannātmā — with a serene soul

वर्तते · vartate — abides

तत्र · tatra — there

वैष्णवः · vaiṣṇavaḥ — the Vaishnava

भगवान् जगद्व्यापारवर्जितम् परमम् साम्यम् ददाति। ब्रह्मभूतः प्रसन्नात्मा वैष्णवः तत्र वर्तते।

He (the Lord) bestows · supreme · equality · devoid of cosmic activities · having become Brahman · with a serene soul · abides · there · the Vaishnava

This verse defines the final state of the liberated soul as one of supreme equality with the Lord, characterized by the absence of worldly duties and the presence of eternal serenity. It clarifies that the Vaishnava's existence in Vaikuntha is one of pure, blissful identity with Brahman.

Beyond this, there is nothing higher to be attained anywhere. Having become Brahman itself, he does not return again.

itaḥparamavāptavyaṃ na paraṃ vartate kvacit

brahmaiva san brahmabhūtaḥ punarāvartate na saḥ

इतः · itaḥ — than this

परम् · param — higher

अवाप्तव्यम् · avāptavyam — to be attained

न · na — not

वर्तते · vartate — exists

क्वचित् · kvacit — anywhere

ब्रह्म · brahma — Brahman

एव · eva — only

सन् · san — being

ब्रह्मभूतः · brahmabhūtaḥ — having become Brahman

पुनः · punaḥ — again

आवर्तते · āvartate — returns

न · na — not

सः · saḥ — he

इतः परम् अवाप्तव्यम् क्वचित् न वर्तते। ब्रह्म एव सन् ब्रह्मभूतः सः पुनः न आवर्तते।

than this · higher · to be attained · not · exists · anywhere · Brahman · only · being · having become Brahman · again · returns · not · he

This verse serves as the conclusion to the description of the soul's journey, asserting the finality and perfection of the state attained. It confirms that the liberation achieved in Vaikuntha is irreversible, marking the end of the cycle of rebirth.

This supreme, essential nature itself is spoken of as a "world" (loka). It is not a material place, which is perishable and a cause of sorrow.

paraṃ svarūpamevaitallokatvena nigadyate

na taddhi prākṛtaṃ sthānaṃ naśvaraṃ duḥkhadāyakam

परम् · paraṃ — supreme

स्वरूपम् · svarūpam — essential nature

एव · eva — only

एतत् · etat — this

लोकत्वेन · lokatvena — as a world

निगद्यते · nigadyate — is spoken of

न · na — not

तत् · tat — that

हि · hi — indeed

प्राकृतम् · prākṛtaṃ — material

स्थानम् · sthānaṃ — place

नश्वरम् · naśvaraṃ — perishable

दुःखदायकम् · duḥkhadāyakam — cause of sorrow

एतत् परम् स्वरूपम् एव लोकत्वेन निगद्यते। तत् हि नश्वरम् दुःखदायकम् प्राकृतम् स्थानम् न।

supreme · essential nature · only · this · as a world · is spoken of · not · that · indeed · material · place · perishable · cause of sorrow

This verse distinguishes the nature of Vaikuntha from ordinary material realms, defining it as an essential state of being rather than a physical location. It reinforces the theological position that Vaikuntha is identical to the Lord's own eternal nature.

He who listens to or sings this "Glory of Vaikuṇṭha," his worldly sorrow is destroyed; of this there is no doubt.

**Thus ends the second chapter, titled "The Glory of Śrī Vaikuṇṭha," in the First Part of the "Divya Desa Vaibhavam," composed by Śrī Kṛṣṇapremi Mahāprabhu.**

etadvaikuṇṭhamāhātmyaṃ yaḥ śṛṇoti ca gāyati

tasya sāṃsārikaṃ duḥkhaṃ vinaśyati na saṃśayaḥ

एतत् · etat — this

वैकुण्ठमाहात्म्यम् · vaikuṇṭhamāhātmyaṃ — glory of Vaikuntha

यः · yaḥ — whoever

शृणोति · śṛṇoti — listens to

च · ca — and

गायति · gāyati — sings

तस्य · tasya — his

सांसारिकम् · sāṃsārikaṃ — worldly

दुःखम् · duḥkhaṃ — sorrow

विनश्यति · vinaśyati — is destroyed

न · na — no

संशयः · saṃśayaḥ — doubt

यः एतत् वैकुण्ठमाहात्म्यम् शृणोति गायति च, तस्य सांसारिकम् दुःखम् विनश्यति, अत्र संशयः न।

this · glory of Vaikuntha · whoever · listens to · and · sings · his · worldly · sorrow · is destroyed · no · doubt

This concluding verse serves as the phala-shruti, promising the removal of all worldly suffering for those who engage with the text. It validates the devotional practice of hearing and singing the glories of Vaikuntha as a direct path to spiritual liberation.