Devanagari
सत्यं ज्ञानमनन्तं यद् ब्रह्मज्योति: सनातनम्
यद्धि पश्यन्ति मुनयो गुणापाये समाहिता: ॥ १५ ॥
Verse text
satyaṁ jṣānam anantaṁ yad
brahma-jyotiḥ sanātanam
yad dhi paśyanti munayo
guṇāpāye samāhitāḥ
Synonyms
satyam
—
indestructible
;
jṣānam
—
knowledge
;
anantam
—
unlimited
;
yat
—
which
;
brahma
—
the absolute
;
jyotiḥ
—
effulgence
;
sanātanam
—
eternal
;
yat
—
which
;
hi
—
indeed
;
paśyanti
—
see
;
munayaḥ
—
sages
;
guṇa
—
the modes of material nature
;
apāye
—
when they subside
;
samāhitāḥ
—
absorbed in trance .
Translation
Lord Kṛṣṇa revealed the indestructible spiritual effulgence, which is unlimited, conscious and eternal. Sages see that spiritual existence in trance, when their consciousness is free of the modes of material nature.
Translation (Visvanatha Cakravarti Thakura)
Lord Kṛṣṇa revealed the indestructible spiritual effulgence, which is unlimited, conscious and eternal. Sages see that spiritual existence in trance, when their consciousness is free of the modes of material nature.
KB 10.28.15
Thus Kṛṣṇa showed them the eternal, ever-existing spiritual sky, which is unlimited and full of knowledge. Within this material world there are different grades of forms, and according to the grade, knowledge is proportionately manifested. For example, the knowledge in the body of a child is not as perfect as the knowledge in the body of an adult man. Everywhere there are different grades of living entities—in aquatic animals, in the plants and trees, in the reptiles and insects, in birds and beasts and in the civilized and uncivilized human forms of life. Above the human form of life there are demigods, Cāraṇas and Siddhas on up to Brahmaloka, where Lord Brahmā lives, and among these demigods there are always different grades of knowledge. But past this material world, in the spiritual sky, everyone is in full knowledge, and therefore all the living entities there are engaged in devotional service to the Lord, either in the Vaikuṇṭha planets or in Kṛṣṇaloka.
As it is confirmed in the Bhagavad-gītā, full knowledge means knowing Kṛṣṇa to be the Supreme Personality of Godhead. In the Vedas and the Bhagavad-gītā it is also stated that in the brahma-jyoti, or spiritual sky, there is no need of sunlight, moonlight or electricity. All the planets there are self-illuminating, and all of them are eternally situated. There is no question of creation and annihilation in the brahma-jyoti, or spiritual sky. The Bhagavad-gītā also confirms that beyond the material sky there is another, eternal, spiritual sky, where everything is eternally existing. Direct knowledge of the spiritual sky can be had only by great sages and saintly persons who have already surpassed the influence of the three material modes of nature by engaging in devotional service, or Kṛṣṇa consciousness. Unless one is constantly situated on that transcendental platform, it is not possible to understand the spiritual nature.
Therefore it is recommended that one should take to bhakti-yoga and keep himself engaged twenty-four hours a day in Kṛṣṇa consciousness, which places one beyond the reach of the modes of material nature. One in Kṛṣṇa consciousness can easily understand the nature of the spiritual sky and Vaikuṇṭhaloka. The inhabitants of Vṛndāvana, being always engaged in Kṛṣṇa consciousness, could therefore very easily understand the transcendental nature of the Vaikuṇṭhalokas.
Purport
In text 14 Lord Kṛṣṇa revealed to the residents of Vṛndāvana His own abode, the spiritual planet of Kṛṣṇaloka. This and innumerable other Vaikuṇṭha planets float in an infinite ocean of spiritual light called the
brahmajyoti.
That spiritual light is in fact the spiritual sky, which Kṛṣṇa also, quite naturally, revealed to the residents of Vṛndāvana. For example, if we want to show the moon to a child, we say, “Look up in the sky. See the moon over there in the sky.” Similarly, Lord Kṛṣṇa revealed the vast spiritual sky to the residents of Vṛndāvana, but as emphasized in text 14 and in the following text, 16, the actual destination of the Lord’s associates was His own spiritual planet.
Purport (Visvanatha Cakravarti Thakura)
Satyam means all pervading. Jnanam means nonmaterial. Anantam means without limit. Sanatanam means nitya siddha.. This place the jnanis (munah) who transcend the gunas see in samadhi. Though the Vrndavana seen by the people situated on earth also has the same nature, as it is brahmananda svarupa, its extreme sweetness only is revealed, not its aisvarya aspect, because of the covering maya while being situated within the material world. Maya is like a clay vessel hiding the light of a lamp (brahama jyoti) within it. Thus Krsna showed the brahmajyoti which is beyond the material world, not that manifested within this earth planet.
The form of bhagavan however is much more sweet than the brahmasvarupa. This is confirmed by the realization of atma ramas such as Sukadeva. Though the form of bhagavan is also all pervading, it appeared limited, in a form of medium size; though free from the six transformations, it seems to undergo birth, maturity and decline; and though free from the faults of disturbance etc., he seems to undergo hunger and thirst, sweat, fear, illusion and to receive blows in battle. This is because he has unlimited inconceivable energies. Similarly, Vrndavana, like the body of the lord which spreads itself through millions of universes (as seen by Brahma), is also limited. The Lord says, "This Vrndavana spread over five yojana is like my body." And though devoid of material disturbance according to the scriptures in such statements as "one should remember the moving and nonmoving entities of Vrdnavana which is free from the six disturbances," it is the astonishing shelter of men, animals birds and trees which have hunger, thirst, birth, old age, want and dissolution.
Purport (Jiva Goswami)
“What is that object beyond prakṛti?” It is described in general terms.
Purport (Sanatana Goswami)
He showed a place superior to the material world of Brahmā. The phrases are arranged according to the greater cause being later. Hi means because or certainly. The word yat excluded that they saw the Lord.
Speaking of the place, he now speaks of the form of eternity, knowledge and bliss. Yad indicates the Lord’s aspect as Brahman. Hi means eva. That form was eternal and unlimited light of Brahman, because of which even masters of yoga (munayaḥ), surpassing the guṇas of māyā, who are absorbed in samādhi (samāhitāḥ), see it. Or they saw Brahman which masters of yoga see. Because this form is beyond the gunās, that form of eternity, knowledge and bliss is accomplished as Brahman. Or even ātmārāmas, giving up liberation (aguṇāpyaye), concentrating on bhakti (samāhitāḥ), see it. It is said in the Second Canto:
tasmai sva-lokaṁ bhagavān sabhājitaḥ
sandarśayām āsa paraṁ na yat-param |
vyapeta-saṅkleśa-vimoha-sādhvasaṁ
sva-dṛṣṭavadbhir vibudhair abhiṣṭutam ||
The Lord, gratified by his worship, showed Brahmā Mahā-vaikuṇṭha, to which nothing is superior, which is free of suffering, confusion and fear of offenses and which is praised by the devatās who constantly see the self.
pravartate yatra rajas tamas tayoḥ
sattvaṁ ca miśraṁ na ca kāla-vikramaḥ |
na yatra māyā kim utāpare harer
anuvratā yatra surāsurārcitāḥ ||
In Vaikuṇṭha there is no rajas or tamas, and no sattva mixed with rajas and tamas. There is no influence of time. There is no influence of māyā at all, what to speak of its products such as material elements. In Vaikuṇṭha the inhabitants are fully dedicated to the Lord and are worshippable by the devas, asuras and devotees. SB 2.9.9.10
It is said in Itihāsa-samucchaya, in the story of Mudgalopa:
Brahmaṇaḥ sadanād ūrddhvaṁ tad viśṇoḥ paramaṁ padam
Śuddhaṁ sanātanaṁ jyotiḥ paraṁ brahmeti tad vidhuḥ
Above the abode of Brahmā is the supreme abode of Viṣṇu. It is pure and eternal, the highest light. It is called Brahman.
Pradhāna-parama-vyomnor antare virajā nadī
Tasyāh pare paravyoma tripaḍbhūtaṁ sanātanam
Virajā parama-vyomnor antare kevalaṁ smṛtam
Tat-sthānam upabhoktavyam avyaka-brahma-sevinā
Between prakṛti and the spiritual sky lies the Virajā River. Beyond the river lies the eternal spiritual sky of three parts. Between the Virajā and the spiritual sky is Brahman. It is worshipped by persons trying to attain impersonal Brahman.
In Nārada –pañcarātra, Jitaṁta-stora it is said:
lokaṁ vaikuṇṭha-nāmānaṁ divya-ṣaḍ-guṇa-saṁyutam |
avaiṣṇavānām aprāpyaṁ guṇa-traya-vivarjitam ||
nitya-siddhaiḥ samākīrṇaṁ tan-mayaiḥ pāñca-kālikaiḥ |
sabhā-prāsāda-saṁyuktaṁ vanaiś copavanaiḥ śubham ||
vāpī-kūpa-taḍāgaiś ca vṛkṣa-ṣaṇḍaiḥ sumaṇḍitam |
aprākṛtaṁ surair vandyam ayutārka-sama-prabham ||
The place called Vaikuṇṭha is beyond the material world, endowed with six qualities, devoid of the three material guṇas and not obtainable by non-devotees. It is filled with eternally perfect devotees engaged in service during five parts of the day. There are halls and palaces, which are resplendent with forests and groves. The place is decorated with wells, ponds and canals and groves of trees. This spiritual place, praised by the devotees, is as effulgent as ten thousand suns. Nārada-pañcarātra
This place is beyond matter and endowed with six qualities because it is similar to the Lord. There reside nitya-siddhas or eternal associates like Garuḍa. They are engaged in service during five parts of the day.
tam ananta-guṇāvāsaṁ mahat-tejo durāsadam |
apratyakṣaṁ nirupamaṁ parānandam atīndriyam ||
That place is endowed with unlimited qualities and great effulgence. It is difficult to understand, invisible to material eyes, incomparable, supremely blissful, and beyond the senses. Brahmā Purāṇa
The place of living (āvasam) had qualities of the Lord (ananta) or has unlimited qualities.
The place cannot be attained by the powers of Brahmā and others. Or its power is the greatest. It cannot be approached because it is the same as parabrahman, full of eternity, knowledge and bliss. It cannot be seen by the eye or senses or mind.