Krishna never used ' Vaikuntha ' word

[Amrut]

Pranams Brahma Jignasa ji,

I was referring to Vallabhacharya bhashya and 8.21 does contain the word Vaikuntha. The commentary that I referred is in Sanskrit. Upon connecting other related verses, I feel that vaikuntha is dhama and is pada and is knowledge.

I can only understand sanskrit in tits ad bits so I reply on someone who can honestly translate it into english. Commentary is available at Gita Supersite beta. Commentaries on bhagavad-Gita.org contain added words and sometimes added lines, which are not found in sanskrit commentaries. An e.g. is famous anya-devata verse and Madhav Bhashya.

What I was thinking is that 'Vishnu' is all pervading. Vishnu lives in Vaikuntha. Vaikuntha is where there is Vishnu. Hence Vaikuntha is all omnipresent.

This is an alternate meaning, which can be taken along with literal meaning of a divine kingdom.

On the other hand, if we say, Vishnu is in our heart, then our heart is Vaikuntha.

I also feel that sometimes, we can directly read moola sloka, without referring to any any commentary and see commentary only if we need any clarification. This has to be done with caution.

What I feel is that Acharya-s have left alternate meaning so that devotees of different mental makeup can progress accordingly. If enter into the world of Yoga and Tantra, where verses, logic, etc are connected with chakras and kundalini, then we can devise yet another meaning. Symbolic interpretation is also a way of approach.

Judging from commentaries of all acharya-s, we can conclude that we can safely take the meaning that suits us and helps us progress in spirituality.

OM NamO NArAyaNAya

[smaranam]

Someone very dear, who is no more, wrote this a while ago:

http://www.hindudharmaforums.com/sho...1&postcount=18

if it helps any...

Another very dear one, perhaps doe-eyed? shares this wisdom from Shrila PrabhupAd :
http://www.hindudharmaforums.com/sho...05&postcount=9

~ ~

[hinduism♥krishna]

Namaste ,

How vaikuntha can be " avyakta " ( formless) ?

It will be better if you prove it with scriptural supports.

Hari om.

[smaranam]

Namaste Myself,

It is vyakta to the divine eyes, wearing premAnjana, by the grace of ... you know...

(premAnjana chhurita bhakti vilochanena,
santa sadaiva hRdayeshu viloka yanti
yAm shyAmasundaram achintya guNa-svarUpam
govindam Adi purusham tam aham bhajAmi - Bramha sauMhita)

~ ~

[hinduism♥krishna]

You have used poetic language.

As vaikuntha is not "avyakta" , so vaikuntha can not be a supreme abode of vishnu.

Shri krishna's real abode is atma, which is beyond vyakta and temperory avyakta.

[smaranam]

Shri krishna's real abode is atma, which is beyond vyakta and temperory avyakta.

Yes, true... but VaikunTha is manifest wherever there is that kind of devotion.

ye yathA mAm prapadyante
tAmstathaiva bhajAmyaham - BG 4.11
As one surrenders to Me, I reciprocate accordingly...

[brahma jijnasa]

Namaste Indiaspirituality Amrut

Yes, it seems that the various interpretations are possible.
Vaikuntha is the abode of the Lord described in the Puranas such as Bhagavatam canto 3, chapter 15: http://vedabase.net/sb/3/15/en
This abode of Lord Vishnu is mentioned in the Rig Veda 1.22.20, and Katha Upanishad 1.3.8-9 says it is "the end of the journey" of a yogi who "reaches indeed that place, from whence he is not born again". Bhagavad gita says (see post #10) sthānam, dhāma and padam means Lord Krishna's abode.
Other interpretations are possible also.
In this thread in post #2 ShivaFan quoted Mahabharata where Lord Krishna says that Vaikuntha is one of His names "I have united the Earth with Water, Space with Mind, and Wind with Light. Therefore am I called Vaikuntha."
In post #4 I mentioned that Lord's abode is called Vaikuntha which means "free from all anxieties". See also post #9 by Devi Dasi about "without anxiety".
You mentioned explanation by acaryas: "light means Jnana", "luminosity" etc.
The Lord's abode is self-illuminated and there is no need for some light source such as the sun and moon.

regards

[Sudas Paijavana]

Vaikuntha is the abode of the Lord.................
This abode of Lord Vishnu is mentioned in the Rig Veda 1.22.20

Pranam-s, Jijnasa-ji:

Just a small correction. Let us take a look at the verse in question:

“The Gods be gracious unto us even from the place whence Vishnu strode through the seven regions of the earth!” (R.V.1.22.16)
“Through all this world strode Vishnu; thrice his foot he planted, and the whole [earth] was gathered in his footstep’s dust!” (R.V.1.22.17)
“Vishnu, the Guardian, he who deceives no one, made [these] three steps; thenceforth establishing his high decrees.” (R.V.1.22.18)
“Look, everybody, on Vishnu’s [magical] works, whereby the Friend of Indra, close-allied, has let his holy ways be seen.” (R.V.1.22.19)
“The princes evermore behold that loftiest place where Vishnu is, [that place] laid as it were an eye in heaven [itself].” (R.V.1.22.20)
“This, Vishnu’s station most sublime, the singers, ever vigilant, lovers of holy song, light up.” (R.V.1.22.21).

As per the anukramani-s, this verse is found in Mandala 1, hymn 22, dedicated/revealed to Rishi Medhātithi KāNva from numerous Gods: Ashvins, Savitur, Agni, Indrani & Varunani, Dyava-Prithivi, and Vishnu (who has the most number of verses in this hymn, totaling 6).

There are two places being described here, regarding Vishnu: the "station" is the Yajna-altar/cauldron/fire-pit, and the "loftiest place" is where Vishnu is, from where he originates to walk those most holy steps, leaving everything else in the dust of his footsteps, for he is the wide-strider.

Let's take a closer look at the Sanskrit of verse 20 and 21:

tád víṣṇoḥ paramám padáṃ sádā paśyanti sūráyaḥ divī́va cákṣur ā́tatam (R.V.1.22.20)

tád víprāso vipanyávo jāgr̥vā́ṃsaḥ sám indhate víṣṇor yát paramám padám (R.V.1.22.21)

No where is the term, "VaikuNTha", used. However, Vaishnava-s use "paramam padam" to attribute it as a justification for a mystical application for the Puranic VaikunTha. This can be confusing, and is a half truth. While many Rig Vedic hymns laud Vishnu's abode as most sublime, this abode doesn't really have a name, for it is just "paramam".

To see an actual mentioning of the term, "VaikuNTha", please see hymns R.V.10.47, R.V.10.48, R.V.10.49, and R.V.10.50. These four, as per the anukramani-s, are addressed to Indra-VaikuNTha. 10.47 is addressed to VaikuNTha Indra specifically, revealed to Rishi Saptagu Angirasa, while 48-50 are revealed to a Rishi with name of VaikuNTha Indra. See this link for clarification: click me.

[hinduism♥krishna]

Pranam-s, Jijnasa-ji:

Just a small correction. Let us take a look at the verse in question:

“The Gods be gracious unto us even from the place whence Vishnu strode through the seven regions of the earth!” (R.V.1.22.16)
“Through all this world strode Vishnu; thrice his foot he planted, and the whole [earth] was gathered in his footstep’s dust!” (R.V.1.22.17)
“Vishnu, the Guardian, he who deceives no one, made [these] three steps; thenceforth establishing his high decrees.” (R.V.1.22.18)
“Look, everybody, on Vishnu’s [magical] works, whereby the Friend of Indra, close-allied, has let his holy ways be seen.” (R.V.1.22.19)
“The princes evermore behold that loftiest place where Vishnu is, [that place] laid as it were an eye in heaven [itself].” (R.V.1.22.20)
“This, Vishnu’s station most sublime, the singers, ever vigilant, lovers of holy song, light up.” (R.V.1.22.21).

As per the anukramani-s, this verse is found in Mandala 1, hymn 22, dedicated/revealed to Rishi Medhātithi KāNva from numerous Gods: Ashvins, Savitur, Agni, Indrani & Varunani, Dyava-Prithivi, and Vishnu (who has the most number of verses in this hymn, totaling 6).

There are two places being described here, regarding Vishnu: the "station" is the Yajna-altar/cauldron/fire-pit, and the "loftiest place" is where Vishnu is, from where he originates to walk those most holy steps, leaving everything else in the dust of his footsteps, for he is the wide-strider.

Let's take a closer look at the Sanskrit of verse 20 and 21:

tád víṣṇoḥ paramám padáṃ sádā paśyanti sūráyaḥ divī́va cákṣur ā́tatam (R.V.1.22.20)

tád víprāso vipanyávo jāgr̥vā́ṃsaḥ sám indhate víṣṇor yát paramám padám (R.V.1.22.21)

No where is the term, "VaikuNTha", used. However, Vaishnava-s use "paramam padam" to attribute it as a justification for a mystical application for the Puranic VaikunTha. This can be confusing, and is a half truth. While many Rig Vedic hymns laud Vishnu's abode as most sublime, this abode doesn't really have a name, for it is just "paramam".

To see an actual mentioning of the term, "VaikuNTha", please see hymns R.V.10.47, R.V.10.48, R.V.10.49, and R.V.10.50. These four, as per the anukramani-s, are addressed to Indra-VaikuNTha. 10.47 is addressed to VaikuNTha Indra specifically, revealed to Rishi Saptagu Angirasa, while 48-50 are revealed to a Rishi with name of VaikuNTha Indra. See this link for clarification: click me.

Namaste sudas.

Very informative ! Well said.

Hari om ♥

[Amrut]

Highest PraNams Sudas bhai,

Very well said. This post is very informative. thank you for sharing this info with us.

You have done indepth study of Rig veda.

Please accept my praNam-s __/ \__

Thank you SmaraNam di a.k.a Govinda for pointers

Aum