Śrī brahma-saṁhitā 5.56

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

Synonyms

śriyaḥ — 拉克施蜜，幸运女神; kāntāḥ — 爱侣; kāntaḥ — 享乐者，爱人; parama-puruṣaḥ — 至尊人格首神; kalpa-taravaḥ — 如愿树; drumāḥ — 所有树木; bhūmiḥ — 大地; cintāmaṇi-gaṇa-mayi — 由超然点金石宝石所造; toyam — 水体; amṛtam —甘露; kathā — 说话; gānam — 歌唱; nāṭyam — 舞蹈; gamanam —走路; api — 也; vaṁśī — 笛子; priya-sakhī — 永恒的伙伴; cit-ānandam — 超然极乐; jyotiḥ — 光灿; param — 至尊; api — 也; tat — 那; āsvādyam — 处处感受到; api ca — 也; saḥ — 那; yatra — 那里; kṣīra-abdhiḥ — 牛奶之洋; sravati — 流淌; surabhībhyaḥ —从苏茹阿碧奶牛; ca — 和; su-mahān — 非常伟大; nimeṣa-ardha — 半刻; ākhyaḥ — 称为; vā — 或者; vrajati — 流逝; na — 不; hi — 当然; yatra — 那里; api — 甚至; samayaḥ — 时间; bhaje — 我崇拜; śveta-dvīpam — 斯维塔兑帕; tam — 那; aham — 我; iha — 这里; golokam — 哥楼卡; iti —从而; yam —那个; vidantaḥ — 知道; te — 他们; santaḥ — 自我觉悟的灵魂; kṣiti — 在这世上; virala — 罕有; cārāḥ — 为数; katipaye — 很少.

译文

我崇拜超然的天地斯维塔兑帕，在那里，满怀爱意的伴侣拉克施蜜们以其纯粹无暇的灵性精髓为至尊主奎师那做爱恋的服务，把他作为她们唯一的爱人；在那里，每一棵树都是超然的如愿树；在那里，土壤是如愿宝石，所有水体都是甘露，每一个字都是一首歌，每一个步伐都是一支舞蹈，笛子是主最爱的贴身之物，那里的光灿充盈着超然的喜乐，无上的灵性存在都可供享用、甜美可口，无数奶牛总是喷射出超然的牛奶之洋；那里永远存在着超然的时间，永远只有当下，没有过去或未来，因此不受制于时间的流逝，哪怕半刻。那个国度就是哥楼卡，这世上只有屈指可数的觉悟自我之的灵魂知道这个地方。

要旨

吉瓦通过完美履行他们的茹阿萨·巴占达到的领域，虽然纯粹超然，但绝不匮乏多样性。沉湎于愤怒、恐惧和虚幻之人达到无分别的领域。根据其各自服务的茹阿萨性质，奉献者达到外琨塔之上的超然领域哥楼卡。其实这个领域就是斯维塔兑帕，即“白洲”，那里无与伦比的纯净。这世上觉悟了纯粹奉爱而达到最高茹阿萨境界之人，能在这物质世界中的哥库拉、温达文和纳瓦兑帕中看到斯维塔兑帕的存在，将其等同于“哥楼卡”。在超然领域哥楼卡，所有被纳入纯粹认知原则的存在永远呈现着其无上的美，包括爱人与他所爱之人，大树与藤蔓，山峰，河流与森林，水体，言语，行动，笛声，日月，被品味之物与品味（比如不可思议的六十四项美术技艺），流淌甘露乳汁的奶牛以及超然永存的时间。

韦达经以及其他经典，比如往事书，坛陀等多个篇章都有描述哥楼卡的线索。《Chāndogya》中说： brūyād yāvan vā ayam ākāśas tāvan eṣa antar hṛda ākāśaḥ ubhe asmin dyāvā-pṛthivī antar eva samāhite. ubhāv agniś ca vāyuś ca sūrya-candramasāv ubhau vidyun nakṣatrāṇi yac cāsyehāsti yac ca nāsti sarvaṁ tad asmin samāhitam iti。

总而言之，这个物质世界中的所有多样性，以及远比物质更多的多样性，都可见于哥楼卡。超然世界中的多样性是完全集中的，而在物质世界中并非如此，因此祸福相依。哥楼卡的集中的多样性是纯粹无暇的，充满超然的认知喜乐。韦达经以及修习韦达经揭示的奉爱的圣人，他们得益于他们被奉爱驱动的个体认知倾向，能得见神圣的王国，凭借奎师那恩典的力量，他们微小的认知能力达到无穷的境界，让他们能够达到奎师那的享乐的层面。

“即便至尊也是享乐的对象”（param api tad āsvādyam api ca）这一观点有一个隐含的含义。param api这个词表明，在所有超然喜乐原则中，圣奎师那是唯一的绝对真理，而tad āsvādyam api 的意思是，他的享乐对象。茹阿达对奎师那的爱的荣耀，茹阿达所觉悟的奎师那的怡人品质（rasa），以及在这觉悟过程中茹阿达所觉知的极乐，当这三重巴瓦（情感）被奎师那享受时，他便成为圣高茹阿孙达尔。也正是这三重巴瓦构成了圣高茹阿孙达尔所展示的美味爱心（rasa）服务的超然极乐。这也永恒地只存在于这个斯维塔兑帕。

Śrī brahma-saṁhitā 5.56

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

Synonyms

śriyaḥ — Lakṣmīs, goddesses of fortune; kāntāḥ — loving consorts; kāntaḥ — the enjoyer, lover; parama-puruṣaḥ — the Supreme Personality of Godhead; kalpa-taravaḥ — desire trees; drumāḥ — all the trees; bhūmiḥ — the land; cintāmaṇi-gaṇa-mayi — made of the transcendental touchstone jewels; toyam — the water; amṛtam — nectar; kathā — talking; gānam — song; nāṭyam — dancing; gamanam — walking; api — also; vaṁśī — the flute; priya-sakhī — constant companion; cit-ānandam — transcendental bliss; jyotiḥ — effulgence; param — the supreme; api — also; tat — that; āsvādyam — everywhere perceived; api ca — also; saḥ — that; yatra — where; kṣīra-abdhiḥ — ocean of milk; sravati — flows; surabhībhyaḥ — from surabhi cows; ca — and; su-mahān — very great; nimeṣa-ardha — half a moment; ākhyaḥ — called; vā — or; vrajati — passes away; na — not; hi — certainly; yatra — where; api — even; samayaḥ — time; bhaje — I worship; śveta-dvīpam — Śvetadvīpa; tam — that; aham — I; iha — here; golokam — Goloka; iti — thus; yam — which; vidantaḥ — know; te — they; santaḥ — self-realized souls; kṣiti — in this world; virala — seldom; cārāḥ — going; katipaye — few.

Translation

I worship that transcendental seat, known as Śvetadvīpa where as loving consorts the Lakṣmīs in their unalloyed spiritual essence practice the amorous service of the Supreme Lord Kṛṣṇa as their only lover; where every tree is a transcendental purpose tree; where the soil is the purpose gem, all water is nectar, every word is a song, every gait is a dance, the flute is the favorite attendant, effulgence is full of transcendental bliss and the supreme spiritual entities are all enjoyable and tasty, where numberless milk cows always emit transcendental oceans of milk; where there is eternal existence of transcendental time, who is ever present and without past or future and hence is not subject to the quality of passing away even for the space of half a moment. That realm is known as Goloka only to a very few self-realized souls in this world.

Purport

That region which jīvas attain by the best performance of their rasa-bhajana, though purely transcendental, is by no means devoid of variegatedness. The nondifferentiated region is attained by indulging in anger, fear and delusion. The devotees attain Goloka, the transcendental region above Vaikuṇṭha, according to the quality of rasa of the respective services. In reality that region is no other than Śvetadvīpa or "the White Island," being exceedingly pure. Those, who attain the highest rasa in the shape of the realization of pure devotion in this world, viewing the reality of Śvetadvīpa in Gokula, Vṛndāvana and Navadvīpa within this mundane world, designate the same as "Goloka." In that transcendental region of Goloka there are always visible, in their supreme beauty. all the distinctive entities that are incorporated in the pure cognitive principle, viz., the lover and His beloved ones, trees and creepers, mountains, rivers and forests, water, speech, movement, music of the flute, the sun and the moon, tasted and taste (i.e., the unthinkable wonders of the 64 aesthetic arts), milk cows yielding nectarean flow of milk and transcendental ever-existing time.

Descriptions that supply the clue to Goloka are found in various places in the Vedas and the other śāstras such as the Purāṇas, tantras etc. The Chāndogya says: brūyād yāvan vā ayam ākāśas tāvan eṣa antar hṛda ākāśaḥ ubhe asmin dyāvā-pṛthivī antar eva samāhite. ubhāv agniś ca vāyuś ca sūrya-candramasāv ubhau vidyun nakṣatrāṇi yac cāsyehāsti yac ca nāsti sarvaṁ tad asmin samāhitam iti.

The sum and substance of it is that all the variegatedness of this mundane world and much more variety over and above the mundane, are to be found in Goloka. The variety in the transcendental world is fully centralized whereas in the mundane world it is not so and hence productive of weal and woe. The centralized variety of Goloka is unalloyed and full of transcendental cognitive joy. The Vedas and sādhus practicing devotion revealed by the Vedas, by availing the support of their individual cognitional aptitude actuated by devotion, may have a sight of divine realm and by the power of the grace of Kṛṣṇa their tiny cognitive faculty attaining the quality of infinitude they are enabled to be on the level of the plane of enjoyments of Kṛṣṇa.

There is a hidden meaning of the proposition "even the Supreme that is also nevertheless the object of enjoyment" (param api tad āsvādyam api ca). The word param api indicates that Śrī Kṛṣṇa is the only Truth Absolute in all the transcendental blissful principles and tad āsvādyam api means His object of enjoyment. The glory of Rādhā's love for Kṛṣṇa, tasty quality (rasa) of Kṛṣṇa that is realized by Rādhā and the bliss of which Rādhā is conscious in the process of such realization, all these threefold bhāvas (emotional entities) becoming available for enjoyment by Kṛṣṇa He attains His personality of Śrī Gaurasundara. It is also this that constitutes the transcendental bliss of the delicious loving (rasa) service manifested by Śrī Gaurasundara. This also eternally exists only in the selfsame Śvetadvīpa.