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.

“What is that object beyond prakṛti?” It is described in general terms.

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.