Vaikuntha is not eternal [Explained]

[hinduism♥krishna]

Pranam,
Hari Narayana.

Title: Brahman is beyond Vaikuntha

Much has been said about Vaikuntha by me. There are many views about position of Vaikuntha. It is generally believed that Vaikuntha is outside of the material universe and eternal. But as I believe, this Vaikuntha is a sport of Maya of Vishnu. But Vaikuntha was created by him outside the seven covers or planes of Maya but within the field of Maya. There is a opinion of Agama that Vaikuntha is eternal and it never perishes. However Vedanta (Upanishada) says that at the time of total dissolution of the universe even Vaikuntha and Kailasa gets annihilated because they are ultimately forms only. At that time everything which has form gets merged in Brahman.

The state where form, Guna, Karma, Time, Dharma are all not existing is really a supreme Brahman which is mentioned by Vedanta. No doubt, Vaikuntha is considered as a moksha. Because who goes there never returns here in this material world. However when time of total dissolution comes, those all Atma enjoying divine bless gets merged in Brahman, gets established in their original nature. Getting established in one's own nature is what we call Moksha.


Now we'll see what actually is the meaning of Vaikuntha. KunthA means Gati- Gati of Jivas in various Yoni. [Gati: Course of Atma through different material bodies & Yoni: The material body in which soul appears] . Vikuntha means means stopping these KunthA of his devotees. Vishnu does this, who's the lord of MAYA. He removes their sins and all desires so that they can not move in various wombs. This Vaikuntha is a place where all souls are rested without the fear of anything. They don't take birth as there's no desire. Because desire only is the cause of various births. So Vaikuntha is a temporary place where devotees rest enjoying the bliss of Brahman until the total dissolution.


Now we'll look into Upanishada to know what they say. What's the postition of Vaikuntha?


From Nad-bindu upanishad -


Om ! May my speech be based on (i.e. accord with) the mind; May my mind be based on speech. O Self-effulgent One, reveal Thyself to me. May you both (speech and mind) be the carriers of the Veda to me. May not all that I have heard depart from me. I shall join together (i.e. obliterate the difference of) day And night through this study. I shall utter what is verbally true; I shall utter what is mentally true. May that (Brahman) protect me; May That protect the speaker (i.e. the teacher), may That protect me; May that protect the speaker – may That protect the speaker.
Om ! Let there be Peace in me ! Let there be Peace in my environment ! Let there be Peace in the forces that act on me !

1. The syllable ‘A’ is considered to be its (the bird Om’s) right wing, ‘Upanishad’, its left; ‘M’, its tail; and the Ardha-Matra (half-metre) is said to be its head.
2. The (Rajasic and Tamasic) qualities, its feet upwards (to the loins); Sattva, its (main) body; Dharma is considered to be its right eye, and Adharma, its left.
3. The Bhur-Loka is situated in its feet; the Bhuvar-Loka, in its knees; the Suvar-Loka, in its loins; and the Mahar-Loka, in its navel.
4. In its heart is situate the Janoloka; Tapoloka in its throat and the Satya-Loka in the centre of the forehead between the eyebrows.
5(a). Then the Matra (or Mantra) beyond the Sahasrara (thousand-rayed) is explained (viz.,) should be explained.
5(b)-6(a). An adept in Yoga who bestrides the Hamsa (bird) thus (viz., contemplates on Om) is not affected by Karmic influences or by tens of Crores of sins.
6(b)-7. The first Matra has Agni as its Devata (presiding deity); the second, Vayu as its Devata; the next Matra is resplendent like the sphere of the sun and the last, Ardha-Matra the wise know as belonging to Varuna (the presiding deity of water).
8. Each of these Matras has indeed three Kalas (parts). This is called Omkara. Know it by means of the Dharanas, viz., concentration on each of the twelve Kalas (or the variations of the Matras produced by the difference of Svaras or intonation).
9-11. The first Matra is called Ghoshini; the second, Vidyunmali (or Vidyunmatra); the third, Patangini; the fourth, Vayuvegini; the fifth, Namadheya; the sixth, Aindri; the seventh, Vaishnavi; the eighth, Sankari; the ninth, Mahati; the tenth, Dhriti (Dhruva); the eleventh, Nari (Mauni); and the twelfth, Brahmi.


12. If a person happens to die in the first Matra (while contemplating on it), he is born again as a great emperor in Bharatavarsha. ( India )

13. If in the second Matra, he becomes an illustrious Yaksha; if in the third Matra, a Vidyadhara; if in the fourth, a Gandharva (these three being the celestial hosts).

14. If he happens to die in the fifth, viz., Ardha-Matra, he lives in the world of the moon, with the rank of a Deva greatly glorified there.

15. If in the sixth, he merges, into Indra; if in the seventh, he reaches the seat of Vishnu (Vaikuntha); if in the eighth, Rudra, the Lord of all creatures.

16. If in the ninth, in Mahar-Loka; if in the tenth, in Janoloka (Dhruva-Loka -- ?); if in the eleventh, Tapoloka, and if in the twelfth, he attains the state of Brahma.

17. That which is beyond these(Lokas), (viz.,) Para-Brahman which is beyond (the above Matras), the pure, the all-pervading, beyond Kalas, the ever resplendent and the source of all Jyotis (light) should be known.

Note : From above verses, It is very clear that Para Brahman is described beyond all lokas including supreme lokas, vishnu loka and shiva loka. However here Vaikuntha is mentioned as lower than Brahmaloka.

Supreme Brahman is beyond Vaikuntha or Shiva Loka ! It is pure, infinite, source of all jyoti , without a second.