SB 10.28.17

Nanda and the cowherds saw more than Akrūra and experienced greater bliss than Akrūra. Seeing the place of Kṛṣṇa which was related to them, they naturally experienced the highest bliss. They were astonished because he maintained his mood as a son even there. He was being praised by the Vedas or was praised in the Vedas by works like Gopala-tāpanī Upaniṣad. Svagatim means the planet of Kṛṣṇa. Svām gatim, uttered by Kṛṣṇa, indicates the place related to the cowherd boy. Śukadeva mentions lokaṁ svaṁ gopānām. This clearly indicates Kṛṣṇa’s planet, related to the cowherds. By mentioning Kṛṣṇa directly, the verse indicates that this place is different from other Vaikuṇṭhas and establishes this place as the highest abode. Brahmā said previously: ahny āpṛtaṁ niśi śayānam atiśrameṇa lokaṁ vikuṇṭham upaneṣyati gokulaṁ sma || He will take the inhabitants of Vraja, who will be busy looking for (or engaged in serving) Nanda and Kṛṣṇa all day, and fall asleep exhausted at night, to Vaikuṇṭha-loka, to Gokula. SB 2.7.31 If Brahma-hrada in verse 16 refers to the name of Akrūra’s place (rather than the Brahman), during the day the people were engaged in serving him (āpṛtam) as described in SB 10.14.35 and at night, being tired, during samādhi, when they seemed to be sleeping, he showed them Goloka. If Brahma-hrada in verse 16 refers to submerging the cowherds in Brahman, during the day the cowherds would be engaged in various activities of searching for Nanda when he disappeared in the water, and at night while they slept in exhaustion (after submerging them in Brahman) and then showed the people of Vraja (Gokula) the Vaikuṇṭha called Goloka very near (upa). Brahma-saṁhitā says: īśvaraḥ paramaḥ kṛṣṇaḥ sac-cid-ānanda-vigrahaḥ anādir ādir govindaḥ sarva-kāraṇa-kāraṇam ||1|| Kṛṣṇa is the supreme controller. He is the enjoyer of innumerable consorts, and the possessor of an eternal form of knowledge and bliss. Though, he is without origin, he is the source of all other forms of God, and is the cause of all causes. He is Govinda, the boy who cares for the cows. sahasra patra kamalaṁ gokulākhyaṁ mahat padam | tat karṇikāraṁ tad dhāma tad anantāṁśa sambhavam ||2|| The dhāma of Kṛṣṇa called Gokula is the supreme abode. It is the center (pericarp) of a lotus with a thousand petals and it is sustained by a portion of the spiritual energy of Baladeva called Ananta. cintāmaṇi-prakara-sadmasu kalpa-vṛkṣa- lakṣāvṛteṣu surabhīr abhipālayantam | lakṣmī-sahasra-śata-sambhrama-sevyamānaṁ govindam ādi-puruṣaṁ tam ahaṁ bhajāmi ||29|| I worship the Supreme Lord Govinda who affectionately tends the cows in stables whose walls are made of cintāmaṇi, surrounded by desire trees. He is eagerly served by countless gopīs. goloka-nāmni nija-dhāmni tale ca tasya devī-maheśa-hari-dhāmasu teṣu teṣu | te te prabhāva-nicayā vihitāś ca yena govindam ādi-puruṣaṁ tam ahaṁ bhajāmi ||43|| I worship the Supreme Lord Govinda by whom respective powers are given to the abodes of Durgā, Śiva and Viṣṇu, which are situated below his own planet of Goloka. ānanda cinmaya rasa pratibhāvitābhis tābhir ya eva nija rūpatayā kalābhiḥ | goloka eva nivasaty akhilātma bhūto govindam ādi-puruṣaṁ tam ahaṁ bhajāmi ||37|| I worship the Supreme Lord Govinda who, though regarding all the inhabitants as his very self, resides in Goloka exclusively with the young gopīs, who are embodiments of madhura-rasa. He accepts them as his wives, while they respond to his conjugal affection reciprocally. śriyaḥ kāntāḥ kāntaḥ parama-puruṣaḥ kalpa-taravo drumā bhūmiś cintāmaṇi-gaṇa-mayi toyam amṛtam | kathā gānaṁ nāṭyaṁ gamanam api vaṁśī priya-sakhi cid-ānandaṁ jyotiḥ param api tad āsvādyam api ca || sa yatra kṣīrābdhiḥ sravati surabhībhyaś ca su-mahān nimeṣārdhākhyo vā vrajati na hi yatrāpi samayaḥ | bhaje śvetadvīpaṁ tam aham iha golokam iti yaṁ vidantas te santaḥ kṣiti-virala-cārāḥ katipaye ||56|| I worship this Goloka, where there are unlimited gopīs and their beloved Kṛṣṇa, the supreme form of God, where the trees and land fulfill all desires, where the water is as sweet as nectar, where the speaking is singing and the walking is dancing, where the flute is the best friend by announcing the joyful presence of Kṛṣṇa everywhere, where the sun and moon shine with knowledge and bliss eternally in perfect form, revealing all things, and where all relishable things are also knowledge and bliss. I worship Goloka, pure and uncontaminated, where extensive oceans of milk flow from the cows, where not even a moment of time passes, and which only a few rare devotees wandering on this earth have realized. Skanda Purāṇa says: evaṁ bahuvidai rūpaiś carāmīha vasundarām brahma-lokaṁ ca kaunteya golokaṁ ca sanātanam In many forms I move on earth, in Brahmaloka and eternal Golokam O Kaunteya, svargād ūrdhvaṁ brahma-loko brahmarṣi-gaṇa-sevitaḥ | tatra soma-gatiś caiva jyotiṣāṁ ca mahātmanām || tasyopari gavāṁ lokaḥ sādhyās taṁ pālayanti hi | sa hi sarva-gataḥ kṛṣṇa mahākāśa-gato mahān || upary upari tatrāpi gatis tava tapomayī | yāṁ na vidmo vayaṁ sarve pṛcchanto ’pi pitāmaham | gatiḥ śama-damāḍhyānāṁ svargaḥ sukṛta-karmaṇām || brāhmye tapasi yuktānāṁ brahma-lokaḥ parā gatiḥ | gavām eva tu yo loko durāroho hi sā gatiḥ || sa tu lokas tvayā kṛṣṇa sīdamānaḥ kṛtātmanā | dhṛto dhṛtimatā vīra nighantopdadravān gavām || Above the heavenly planets is Brahma-loka, Vaikuṇṭha, worshipped by the Vedas, the sages and Garuḍa and others. It is the goal of Śiva, of the liberated souls and the devotees. Above this is the planet of cows, protected by the perfected devotees. O Kṛṣṇa, it is all pervading and majestic, attained after realization of the Lord. Above that is your abode full of great powers (Gokula), which I cannot understand, though I have asked Brahmā. One can reach Svarga by control of the senses and mind and execution of pious acts. One can reach Vaikuṇṭha by engaging in meditation on Viṣṇu. But it is very difficult to attain Goloka. And the planet protected personally by you (Gokula), O hero, and which destroys the suffering of the cows and other inhabitants, is the residence of the determined and disciplined devotees. Hari-vaṁśa 2.19.29-35 The meaning is this. Svargāt means all the planets from Svarga to Brahmaloka for in the Second Canto it is said: bhūr-lokaḥ kalpitaḥ padbhyāṁ bhuvar-loko ’sya nābhitaḥ | svar-lokaḥ kalpito mūrdhnā iti vā loka-kalpanā || Earth and the lower planets are imagined extend from the feet. Bhuvarloka is at the navel. Svarga-loka is imaged to be the head. This is how others imagine the planets on the universal form. SB 2.5.42 Above those planets (ūrdhvam) is the planet of the supreme Brahman, Bhagavān. Verse 16 also said the cowherds saw the planet of Brahman, Goloka. As well it is said: grīvāyāṁ janaloko ’sya tapolokaḥ stana-dvayāt | mūrdhabhiḥ satyalokas tu brahmalokaḥ sanātanaḥ || Janaloka is on the neck, Tapaloka is on the breast and Satyaloka is on the heads of that form. Above this is the Lord’s planet which is eternal. SB 2.5.38 Śrīdhara Svāmī explains that verse. Brahmalokaḥ means Vaikuṇṭha. Sanātanaḥ means eternal, not created within the material world. Brahmarṣi-gaṇa-sevitaḥ means Vaikuṇṭha is served by the personified Vedas, sages such as Nārada and associates (gaṇa) like Garuḍa and Viṣvaksena. Having spoken of the inhabitant who is qualified to go there is described. Tatra soma-gatiś means it is the goal of Śiva and Umā (soma). The word jyotiḥ means Brahman according to chando ‘bhidhnaṇāt. (Brahma-sūtra 1.1.25) Therefore jyotiṣām refers to jīvanmukta jñānīs. Soma should actually be in the genitive like the other words jyotiṣām and mahātmanām. Mahātmanām refers to persons who have no interest in liberation, the devotees like Sanaka. muktānām api siddhānāṁ nārāyaṇa-parāyaṇaḥ sudurlabhaḥ praśāntātmā koṭiṣv api mahā-mune || O great sage, among many millions who are liberated and perfect in knowledge of liberation, one may be a devotee of Lord Nārāyaṇa, or Kṛṣṇa. Such devotees, who are fully peaceful, are extremely rare. SB 6.14.5 Among all the sages the devotees are considered the greatest. Above Vaikuṇṭha is the planet of the cows. The eternal spiritual devatās (sādhyāḥ), the root forms of the devatās in the material world, protect Goloka as the dikpālas. Te ha nākaṁ mahimānaḥ sacanta yatra pūrve ye ca sādhyāh santi viśve devāḥ These great souls, eternally accomplished beings, reside in the spiritual realm. Ṛg Veda Padma Purāṇa, Uttara-khaṇḍa says: tatra pūrve ye ca sādhyā viśve devāḥ sanātanāḥ | te ha nākaṁ mahimānaḥ sacantaḥ śubha-darśanāḥ || Those who are accomplished from the past, the eternal associates, with glorious appearance, reside in that abode. Hi means famous. Saḥ means Goloka. Goloka is all-pervading (sarvagaḥ) spreading itself into all objects of the material and spiritual worlds like Kṛṣṇa. This Goloka is described as mahān or great, because it is non-different from the form of the Lord. Mahāntaṁ vibhum ātmānam: the Lord, the soul, is great. (Kaṭha Upaniṣad 2.22) It is great because it is attained after brahman realization (mahākāśa-gataḥ). Ākāśa refers to brhaman. ākāśas tal-liṅgād: the word ākāśa denotes Brahman, because of indications in the text. (Vedānta-sūtra 1.1.22) Or Goloka is situated above Vaikuṇṭha (mahākāśa-gataḥ). goloka-nāmni nija-dhāmni tale ca tasya devī-maheśa-hari-dhāmasu teṣu teṣu | te te prabhāva-nicayā vihitāś ca yena govindam ādi-puruṣaṁ tam ahaṁ bhajāmi ||43|| I worship the Supreme Lord Govinda by whom respective powers are given to the abodes of Durgā, Śiva and Viṣṇu, which are situated below his own planet of Goloka. Above this is your destination in Goloka (tatra). This means “you play in various forms in Vaikuṇṭha but you play in Goloka as Govinda.” This place is unimpeded majesty (tapomayī). In the Sahasra-nāma-bhāśya it is also said paramam yo mahat tapaḥ: the Lord is supreme, great and full of power (tapa). Next it is stated the even persons like Brahmā cannot understand this place: yām na vidmo vayam (which I do not understand). Next he explains that the place called Gokula is the essence of all things. One can attain Svarga by sense control and one can attain Vaikuṇṭha beyond matter (brahma-lokaḥ parā gatiḥ ), residence of the prema-bhaktas having controlled minds (yuktānām) by concentrating the mind on Viṣṇu (tapasi) with the intention of attaining Vaikuṇṭha (brāhmye). Bhāgavatam explains that Kṛṣṇa frees the cows and all beings from the heat of the day: mocayan vraja-gavāṁ dina-tāpam. (SB 10.35.25) The place by its very nature destroys all problems for all the inhabitants of Vraja, because it is controlled by the actions of persons dedicated to serving there with suitable mood. This place is difficult to attain because of the rarity of this type of mood. This place, Gokula is protected by you (tvayā dhṛtaḥ). For example you lifted up Govardhana to protect it. If the literal meaning is taken there is contradiction because Satyaloka is not above Svarga, rather Maharloka is above. The moon is also below Dhruvaloka and the Sadhyas are not qualified to serve in Satyaloka. The material plane of the cows cannot be all-pervading. The place is most surprising and difficult to understand. Thus Goloka must not be a material place. And the planet, the place where Pūtanā attained liberation, and which remains eternally while appearing within the material world in the form of Vṛndāvana giving mercy to the jīvas in the world, which is protected personally by you and which destroys the suffering of the cows and other inhabitants, is the residence of the determined and disciplined devotees. Its appearance in the material world is not different from its form in the spiritual world since it possesses inconceivable śakti like the Lord. It can therefore appear in unlimited forms and still be located in one place as one object. In describing the glories of Dvārakā, it is shown that different times like morning and evening were present simultaneously. The appearance of Goloka situated above all else indicates its majesty. However, actually it pervades everywhere. In the forests of Vṛndāvana the kadamba trees, unknown on earth, untouched by material senses and objects, are eternally perfect. tatrāpi mahad āścaryaṁ paśyanti paṇḍitāḥ narāḥ kāliya-hrada pūrveṇa kadambo mahito durmaḥ śata-śākhaṁ viśālākṣi puṇyaṁ surabhi gandhi ca sa ca dvādaśa-māsātimanojña śubha-śītalaḥ puṣpāyati viśālākṣi prabhāsante diśo disaḥ O large-eyed woman! The wise see something very astonishing there. In front of the lake of Kāliya, there is a huge, pure kadamba tree with hundreds of branches and sweet fragrance. All year, attractive and cool, it continues to flower. All the directions are illuminated by this tree. Varāha Purāṇa tatrāpi mahad āścaryaṁ paśyanti paṇḍitāḥ narāḥ kāliya-hrada pūrveṇa kadambo mahito durmaḥ śata-śākhaṁ viśālākṣi puṇyaṁ surabhi gandhi ca sa ca dvādaśa-māsātimanojña śubha-śītalaḥ puṣpāyati viśālākṣi prabhāsante diśo disaḥ O large-eyed woman! The wise see something very astonishing there. In front of the lake of Kāliya, there is a huge, pure kadamba tree with hundreds of branches and sweet fragrance. All year, attractive and cool, it continues to flower. All the directions are illuminated by this tree. tatrāścaryam pravakṣyāmi tac chṛṇu tvaṁ vasundhare labhante manujāḥ siddhiṁ mama karma parāyaṇāḥ tasya tatrottare pārśve ’śoka-vṛkṣaḥ śita-prabhaḥ vaiśākhasya tu māsasya śukla-pakṣasya dvādaśī sapuṣpati ca madhyāhne mama bhakta-sukhāvahaḥ na kaścid api jānāti vinā bhāgavataṁ śucim O earth! Listen as I explain something astonishing there. Men who are absorbed in service to me attain that place. Near, to the north of that place, there is an aśoka tree emanating coolness. On the twelfth day of the waxing phase of Vaiśākha month, the tree blooms at noon, giving bliss to my devotees. Except for my pure devotee, no one knows this. kṛṣṇa-krīḍā-setu-bandhaṁ mahāpātaka-nāśanam balabhīṁ tatra krīḍārthaṁ kṛtvā devo gadādharaḥ gopakaiḥ sahitas tatra kṣaṇam ekaṁ dine dine tatraiva ramaṇārthaṁ hi nityaṁ kālaṁ sa gacchati The bridge built for Kṛṣṇa’s pastimes destroys the greatest of sins. Having constructed a lookout pavilion there for playing, the Lord, holder of the club, goes there in a moment’s time every day, enjoying with his cowherd friends, eternally. Ādi-varāha Purāṇa Goloka eva nivasaty akhilātma-bhūtaḥ Kṛṣṇa resides in Goloka regarding the inhabitants as his very self. Brahma-samhitā 5.37 tato vṛndāvanaṁ puṇyām vṛdnādevī-samāśritam hariṇādhiṣṭhitaṁ tac ca brahma-rudādi sevitam Pure Vṛndāvana is protected by Vṛndā. The Lord is situated there, and it is worshipped by Brahmā, Śiva and others. Skanda Purāṇa idaṁ vṛndāvanaṁ ramyaṁ mama dhāmaiva kevalaṁ tatra ye pāśavaḥ pakṣi mṛgāḥ kīṭā narāmaraḥ ye vasanti mamādhiṣṇye mṛtā yanti mamālayam tatra yā gopakanyāś ca nivasanti mamālaye yoginyastā mayā nityaṁ mama sevā parāyaṇāḥ pañca yojanam evāsti vanaṁ me deha-rūpakam kālindīyaṁ suṣumnākhyā paramāmṛta vāhinī atra devāś ca bhūtāni vartante sūkṣma-rūpataḥ sarva-devamayaś cāhaṁ na tyajāmi vanam kvacit āvirbhāvas tirobhāvo bhaven me ’tra yuge yuge tejomayam idam ramyam adṛśyaṁ carma-cakṣuṣā This pleasant Vṛndāvana is my only abode. There, all cows, animals, birds, insects and humans are without death. Those who live under my mercy come to my abode on dying. The daughters of the cowherd men live in my abode. Completely giving up all connections, they serve me continually. This place, measuring five yojanas, is non-different from my body. The Yamunā, flowing with the sweetest nectar, is the suṣumnā (central nerve) of that body. All the devas and elements exist there with spiritual forms. The embodiment of all devas, I do not leave that forest for a moment, though I appear and disappear in this world age after age. But this radiant forest full of pleasure is invisible to the material eye. Gautamīya-tantra Kṛṣṇa who plays eternally with his associates in Goloka, which is a particular manifestation of Vṛndāvana manifesting within invisible forests on earth (aprakaṭa pastimes) appears sometimes with his associates in the material world with visible form (prakaṭa pastimes). These associates are eternally present with Kṛṣṇa. This is understood for scriptures which describe worship of Kṛṣṇa with his devotees. When the associates appear in many forms, just as Vasudeva appeared in sixteen thousand forms along with his in Dvārakā at each wedding, the līlā-śakti, controlled by prema, to nourish the rasa of the pastimes, produces a separate identity for each form which does not search out the other forms since they do not make use of their eternal powers at that time. Kṛṣṇa showed them Goloka, a special manifestation of Vṛndāvana, situated here (aprakaṭa Vṛndāvana). Since the forms of prakaṭa and aprakaṭa Vṛndāvana are actually non-different, he did not reveal intimate associates other than the cowherds who were observing that place (since those intimate associates would be their aprakaṭa duplicates). Thus, the personifications of the scriptures who were praising Kṛṣṇa were not intimate associates, similar to regular vandis who travel from place to place. Having the cowherds see the scriptures praise Kṛṣṇa was to establish his credibility.