Chapter summary
श्रीवैकुण्ठमाहात्म्यम् Śrī Vaikuṇṭha Māhātmyam
The Glory of Śrī Vaikuṇṭha
**The revered Sadguru said:**
That which is without name or form, immutable and pure consciousness, transcending both being and non-being; that imperishable, supreme Brahman, eternal, auspicious, and unchanging – this is the supreme light, the ultimate reality, the primal cause of all causes. Known by the sacred name Nārāyaṇa, this eternal truth is one without a second, utterly free from all affliction. The great sages, steadfast in Brahman, declare that which is knowable through the Upanishads, that which is unchanging and supreme, to be the very cause of the universe (v.1-3).
This entire universe of worlds constitutes but one-quarter of Him; His other three-quarters comprise the immortal and supreme realm. That unmanifest, infinite place is indeed beyond the reach of darkness. While this entire universe repeatedly comes into being and is dissolved, that unmanifest state, without a doubt, remains eternally (v.4-5).
That supreme abode, Vaikuṇṭha, shines with a radiance surpassing the sun and fire. It is immeasurable and exceedingly difficult to attain, even for the gods in every respect. There, that Brahman, one without a second and the sole cause of the world, shines by its own light, grand, with form, and with attributes. Though intrinsically formless, that Brahman verily manifests with form here, solely for the blissful experience of its worshipping devotees (v.6-8).
The liberated souls dwelling there exist both with and without form, capable of assuming any desired shape at will. They partake of desired foods and are wholly intent on experiencing Brahman. In that realm, there is no grief or delusion, nor birth, death, or old age. Assuming a wondrous form by mere will, they delight. Since their true nature is fully manifest, they are not subject to the binding force of 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 (v.9-11).
Neither anger, nor jealousy, nor greed, nor desire are ever seen in them there; nor sorrow, nor worldly happiness, nor fear. With hearts serene, all are dedicated to supreme bliss, worshipping the eternal, supreme Brahman known as Vāsudeva (v.12-13).
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. In contrast, 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 the experience of sleep. At the end of a single day of Brahmā, the highest creator, the three worlds are destroyed in the occasional dissolution (naimittika-pralaya). When the time of Brahmā, who lives for two *parārdhas* [an immense unit of time], is complete, all worlds and their inhabitants undergo the great dissolution (mahā-pralaya). The world of Brahmā perishes, the world of Śiva perishes; all worlds, devoured by time, perish. Earth dissolves into water, and that water into the fire of dissolution. Fire dissolves into air, and air dissolves into the ether. 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) (v.14-20).
Having reached beyond the three states of waking, dreaming, and deep sleep, Hari enters into yogic sleep (yoganidrā). Then, devoted to His own bliss, He attains 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. His is not a material slumber, nor is He affected by the *sattva*, *rajas*, or *tamas* *guṇas* [qualities of nature]. He attains a yogic sleep filled with the bliss of His own essential nature. They call that attributeless, unchanging, essential nature the eternal Brahman, the imperishable, the supreme truth, the ultimate cause (v.21-24).
Relinquishing that yogic sleep, the Supreme Person Himself gazes, intending to create the universe once again, just as before. His divine power, Māyā, who is Prakṛti composed of the three *guṇas*, again attains a manifest state in the form of the universe. 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. The Puruṣa of a thousand heads, a thousand eyes, and a thousand feet, having Himself become the universal form (Viśvarūpa), then manifests the universe. Therefore, the scriptures declare that the entire universe is pervaded by Vishnu. Vishnu exists pervading everything, both within and without (v.25-29).
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—these worshippers steadfast in yoga, absorbed in meditation on Keśava, ascetics, and the detached—they go to the supreme abode (v.30-31).
When death arrives, having controlled all the senses, one rises from the Mūlādhāra *cakra* [energy center] and takes to the path of the Suṣumṇā channel. Reaching the point between the eyebrows, and then the one situated within the thousand-petalled lotus (Sahasrāra), and having bowed to Vishnu, one quickly obtains His permission. 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). Worshipped and established in light, one pierces the solar orb. Then, one is honored by all the gods, Siddhas, and Sādhyas. 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. By the light of the Sudarśana *cakra* [Vishnu's divine discus], endowed with the knowledge of one's true self, one transcends that unmanifest realm and becomes a witness. 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 (v.32-38).
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). Seeing him, the Lord of all worlds, like a father seeing his son, embraces him and mercifully bestows His own intimate union (Sāyujya). 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). 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 (v.39-42).
Beyond this, there is nothing higher to be attained anywhere. Having become Brahman itself, he does not return again. 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 (v.43-44).
He who listens to or sings this "Glory of Vaikuṇṭha," his worldly sorrow is destroyed; of this there is no doubt (v.45).
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.
