Goloka Yantra is an esoteric device to help the mind to depict the happenings of topmost spiritual realm known as Goloka. Its details are given in ancient writing of Çré Brahma-saàhitä 5.1-5, while it is expanded throughout the whole Fifth chapter.
Çréla Bhaktisiddhänta Sarasvaté Öhäkura provided purport explanations to the verses.
éçvaraù paramaù kåñëaù
anädir ädir govindaù
éçvaraù—the controller; paramaù—supreme; kåñëaù—Lord Kåñëa; sat—comprising eternal existence; cit—absolute knowledge; änanda—and absolute bliss; vigrahaù—whose form; anädiù—without beginning; ädiù—the origin; govindaù—Lord Govinda; sarva-käraëa-käraëam—the cause of all causes.
Kåñëa who is known as Govinda is the Supreme Godhead. He has an eternal blissful spiritual body. He is the origin of all. He has no other origin and He is the prime cause of all causes.
Kåñëa is the exalted Supreme entity having His eternal name, eternal form, eternal attribution and eternal pastimes. The very name "Kåñëa" implies His love-attracting designation, expressing by His eternal nomenclature the acme of entity. His eternal beautiful heavenly blue-tinged body glowing with the intensity of ever-existing knowledge has a flute in both His hands. As His inconceivable spiritual energy is all-extending, still He maintains His all-charming medium size by His qualifying spiritual instrumentals. His all-accommodating supreme subjectivity is nicely manifested in His eternal form. The concentrated all-time presence, uncovered knowledge and inebriating felicity have their beauty in Him. The mundane manifestive portion of His own Self is known as all-pervading Paramätmä, Éçvara (Superior Lord) or Viñëu (All-fostering). Hence it is evident that Kåñëa is sole Supreme Godhead. His unrivaled or unique spiritual body of superexcellent charm is eternally unveiled with innumerable spiritual instrumentals (senses) and unreckonable attributes keeping their signifying location properly, adjusting at the same time by His inconceivable conciliative powers. This beautiful spiritual figure is identical with Kåñëa and the spiritual entity of Kåñëa is identical with His own figure.
The very intensely blended entity of eternal presence of felicitous cognition is the charming targeted holding or transcendental icon. It follows that the conception of the indistinguishable formless magnitude (Brahman) which is an indolent, lax, presentment of cognitive bliss, is merely a penumbra of intensely blended glow of the three concomitants, viz., the blissful, the substantive and the cognitive. This transcendental manifestive icon Kåñëa in His original face is primordial background of magnitudinal infinite Brahman and of the all-pervasive oversoul. Kåñëa as truly visioned in His variegated pastimes, such as owner of transcendental cows, chief of cowherds, consort of milk-maids, ruler of the terrestrial abode Gokula and object of worship by transcendental residents of Goloka beauties, is Govinda. He is the root cause of all causes who are the predominating and predominated agents of the universe. The glance of His projected fractional portion in the sacred originating water viz., the personal oversoul or Paramätmä, gives rise to a secondary potency-nature who creates this mundane universe. This oversoul's intermediate energy brings forth the individual souls analogously to the emanated rays of the sun.
This book is a treatise of Kåñëa; so the preamble is enacted by chanting His name in the beginning.
gokuläkhyaà mahat padam
sahasra-patra—possessing a thousand petals; kamalam—a lotus; gokula-äkhyam—known as Gokula; mahat padam—the superexcellent station; tat—of that (lotus); karëikäram—the whorl; tat—of Him (Kåñëa); dhäma—the abode; tat—that (Gokula); ananta—of His infinitary aspect, Balaräma; aàça—from a part; sambhavam—produced.
[The spiritual place of transcendental pastimes of Kåñëa is portrayed in the second verse.] The superexcellent station of Kåñëa, which is known as Gokula, has thousands of petals and a corolla like that of a lotus sprouted from a part of His infinitary aspect, the whorl of the leaves being the actual abode of Kåñëa.
Gokula, like Goloka, is not a created mundane plane-unbounded character forms the display of His unlimited potency and His propagating manifestation. Baladeva is the mainstay of that energy. The transcendental entity of Baladeva has two aspects viz., infinite spiritual manifestation and infinite accommodating space for insentient gross things. The uniquadrantal delineation of material universe will be dealt with in the proper place. The triquadrantal extensions of the transcendental infinitary field of the almighty, unlamenting, nonperishing and nonapprehending unlimited situations of halo which are fully spiritual majestic foliation. This very majestical extension portrays the manifested lofty rich feature of the vaster unlimited region or greater atmosphere which has its resplendent location wholly beyond the realm of mundane nature, on the further shore of Virajä surrounded by the halo of Brahman or indistinguishable entity. This majestical power of unlimited spirit emanates on the upper portion of the luminous sphere into the most charming Gokula or eternally existing Goloka, exceedingly beautified by the assorted display of effulgence. Some designate this region as the abode of the Supreme Näräyaëa, or the original fountainhead. Hence Gokula, which is identical with Goloka, is the supreme plane. The same sphere shines as Goloka and Gokula respectively by its upper or transcendental and lower or mundane situation.
Çré Sanätana Gosvämé has told us as follows in his Båhad-bhägavatämåta which embodies the final essence of all the books of instructions: "He displays His pastimes here in this land as He is used to do in Goloka. The difference between the two planes lies only in their locations as high and low; that is, in other words, Kåñëa plays exactly the same part in Goloka as He exhibits on the mundane plane of Gokula. There is practically no difference between Gokula and Goloka save that this what exists in the shape of Goloka in the upper region is the same as Gokula on the mundane plane when Kåñëa showed His various activity there. Çré Jéva Gosvämé has also inculcated the same in the Bhagavat-sandarbha of his 'Six Treatises.' " To ascertain the plane of Goloka-Våndävana is the eternal abode of Kåñëa and Goloka and Våndävana are identically one, and though both are identical, yet Kåñëa's inconceivable energy has made Goloka the acme of this spiritual kingdom and Gokula of Mathurä province forming a part of the mundane plane which is also a manifestation of triquadrantal vibhüti (conducting majesty). Poor human understanding cannot possibly make out how the extensive triquadrantal, which is beyond human comprehension, can be accommodated in the limited nether material universe of a uniquadrantal disclosure. Gokula is a spiritual plane, hence his condescended position in the region of material space, time, etc., is in no way restricted but unlimitedly manifested with his full boundless propriety. But conditioned souls are apt to assert a material conception in regard to Gokula by their miserable senses so as to bring him below the level of their intellect. Though the eye of an observer is impeded by a cloud when gazing at the sun and though the tiny cloud can never really cover the sun, still the clouded vision apparently observes the sun as covered by the cloud. In just the same way the conditioned souls with their obscured intelligence, senses and decisions, accept Gokula as a piece of measurable land. We can see Gokula from Goloka which is eternal. This is also a mystery. The attainment of final beatitude is the success in attaining one's eternal self. The success in identifying the true self is finally achieved when the screen of gross and subtle coils of conditioned souls is removed by the sweet will of Kåñëa. However, the idea of Goloka is seen to differ from Gokula till the success in unalloyed devotion is achieved. The transcendental plane of infinite spiritual manifestation having thousands of petals and corolla like those of the lotus, is Gokula, the eternal abode of Kåñëa.
karëikäraà mahad yantraà
prakåtyä puruñeëa ca
rasenävasthitaà hi yat
karëikäram—the whorl; mahat—great; yantram—figure; ñaö-koëam—a hexagon; vajra—like a diamond; kélakam—the central support; ñaö-aìga-ñaö-padé—of the eighteen-syllable mantra with sixfold divisions; sthänam—the place of manifestation; prakåtyä—along with the predominated aspect of the Absolute; puruñeëa—along with the predominating aspect of the Absolute; ca—also; prema-änanda—of the bliss of love of God; mahä-änanda—of the great transcendental jubilations; rasena—with the rasa (mellow); avasthitam—situated; hi—certainly; yat—which; jyotiù-rüpeëa—transcendental; manunä—with the mantra; käma-béjena—with the käma-béja (kléà); saìgatam—joined.
The whorl of that transcendental lotus is the realm wherein dwells Kåñëa. It is a hexagonal figure, the abode of the indwelling predominated and predominating aspect of the Absolute. Like a diamond the central supporting figure of self-luminous Kåñëa stands as the transcendental source of all potencies. The holy name consisting of eighteen transcendental letters is manifested in a hexagonal figure with sixfold divisions.
The transcendental pastimes of Kåñëa are twofold, viz., manifested and nonmanifested. The pastimes in Våndävana visible to mortal eyes are the manifestive lélä of Çré Kåñëa, and that which is not so visible, is nonmanifestive lélä of Kåñëa. The nonmanifestive lélä is always visible in Goloka and the same is visible to human eyes in Gokula, if Kåñëa so desires. In his Kåñëa-sandarbha Çré Jéva Gosvämé Prabhu says, "Nonmanifestive pastimes are expressed in manifestive kåñëa-lélä. and goloka-lélä is the nonmanifestive pastimes of Kåñëa visualized from the mundane plane." This is also corroborated by Çré Rüpa in his Bhägavatämåta. The progressive transcendental manifestation of Gokula is Goloka. So Goloka is the selfsame majestic manifestation of Gokula. The eternal pastimes of Çré Kåñëa, although not visible in Gokula, are eternally manifested in Goloka. Goloka is the transcendental majestic manifestation of Gokula. The manifestations of the nonmanifestive pastimes of Kåñëa with regard to the conditioned souls, are twofold, viz., (1) worship through the channel of the mantras (inaudibly recited, liberating, self-dedicatory. transcendental sounds), (2) spontaneous outflow of heart's spiritual love for Kåñëa. Çré Jéva Gosvämé has said that worship through the mantra is possible permanently in the proper place, when confined to one pastime. This meditative manifestation of Goloka is the pastime attended with the worship of Kåñëa through the mantra. Again, the pastimes that are performed in different planes and in different moods, are autocratic in diverse ways; hence svä-rasiké, i.e., spontaneous, outflow of heart's spiritual love for Kåñëa. This çloka conveys a twofold meaning. One meaning is that in the pastime attended with worship through the mantra consisting of eighteen transcendental letters, transcendental words contained in the said mantra being differently placed make a manifestation of only one lélä of Çré Kåñëa. As for example kléà kåñëäya govindäya gopéjana-vallabhäya svähä—this is a hexagonal mantra consisting of six transcendental words, viz., (1) kåñëäya, (2) govindäya, (3) gopéjana, (4) vallabhäya, (5) svä, (6) hä. These six transcendental words, when placed juxtapositionally. indicate the mantra.
The hexagonal great transcendental machinery is in this wise. The principal seed, i.e. kléà, is situated in the instrument as the central pivot. Anybody with an impression of such an instrument in his mind and concentrating his thought on such spiritual entities, can attain, like Candradhvaja, to the knowledge of the cognitive principle. The word svä indicates kñetrajïa i.e., one who is conversant with one's inner self, and the word hä indicates the transcendental nature. This meaning of the mantra has also been corroborated by Çré Hari-bhakti-viläsa. The general meaning is this that one who is desirous of entering into the esoteric pastimes of Kåñëa will have to practice His transcendental service along with the culture of the devotional knowledge relative to Him. (1) kåñëa-svarüpa—the proper Self of Kåñëa; (2) kåñëasya cin-maya-vraja-lélä-viläsa-svarüpa—the true nature of Kåñëa's transcendental pastimes in Vraja; (3) tat-parikara-gopéjana-svarüpa—the true nature of His spiritual associates in Vraja, viz., the spiritual milkmen and the milkmaids; (4) tad-vallabha—the true nature of self-surrender to Kåñëa in the footsteps of the spiritual milkmaids of Vraja; (5) çuddha-jévasya cid-(jïäna)-svarüpa—the true nature of the spiritual knowledge of the unalloyed individual soul; (6) cit-prakåtir arthät kåñëa-sevä-svabhäva—the true nature of transcendental service to Kåñëa is this that the esoteric relation is established on the awakening of one's pure cognition. The meaning is that rasa is only the transcendental service of the central refuge Çré Kåñëa, as predominating aspect of the Absolute, by one's ego as the spiritual maid of the predominated moiety of the absolute integer, attended with pure devotion in the shape of one's entire self-surrender. The pastime in Goloka or in Gokula during the stage of devotional progress, is the meditative worship through the mantra, and during the stage of perfection the pastimes manifest themselves as the unrestrained transcendental jubilations. This is the real aspect of Goloka or Gokula, which will be made more explicit in due course. The meaning of the words jyoté-rüpeëa manunä [Bs. 5.3] is that the transcendental meaning is expressed in the mantra by means of which, on transcendental desire of love for Kåñëa and the service of Kåñëa being added, one is established in the eternal love of Kåñëa. Such eternal pastimes are eternally manifested in Goloka.
tat-paträëi çriyäm api
tat—of that (lotus); kiïjalkam—the petals; tat-aàçänäm—of His (Kåñëa's) fragmental portions; tat—of that (lotus); paträëi—the leaves; çriyäm—of the gopés (headed by Çrématé Rädhäräëé); api—also.
The whorl of that eternal realm Gokula is the hexagonal abode of Kåñëa. Its petals are the abodes of gopés who are part and parcel of Kåñëa to whom they are most lovingly devoted and are similar in essence. The petals shine beautifully like so many walls. The extended leaves of that lotus are the gardenlike dhäma, i.e. spiritual abode of Çré Rädhikä, the most beloved of Kåñëa.
The transcendental Gokula is shaped like the lotus. The eternal world is like a hexagonal figure; in that the entities Çré Rädhä-Kåñëa, appearing in the form of a mantra consisting of eighteen transcendental letters, are centered. The propagating manifestations emanating from the cit potency are present there with the said entities as the center. Çré Rädhä-Kåñëa is the primary cause or the seed Himself. Gopäla-täpané says, "Oàkära" signifies the All-Powerful Gopäla and His potency; and "kléà" is the same as oàkära. Hence käma-béja or the primary cause of all-love, is connotative of the entities Çré Rädhä-Kåñëa.
caturbhiù puruñärthaiç ca
caturbhir hetubhir våtam
çülair daçabhir änaddham
ürdhvädho dig-vidikñv api
añöabhir nidhibhir juñöam
añöabhiù siddhibhis tathä
manu-rüpaiç ca daçabhir
dik-pälaiù parito våtam
çyämair gauraiç ca raktaiç ca
çuklaiç ca pärñadarñabhaiù
çobhitaà çaktibhis täbhir
catuù-asraà——quadrangular place; tat—that (Gokula); paritaù—surrounding; çveta-dvépa—Çvetadvépa (the white island); äkhyam—named; adbhutam—mysterious; catuù-asram—quadrangular; catuù-mürteù—of the four primary expansions (Väsudeva, Saìkarñaëa, Pradyumna and Aniruddha); catuù-dhäma—consisting of four abodes; catuù-kåtam—divided into four parts; caturbhiù—by the four; puruña-arthaiù—human requirements; ca—and; caturbhiù—by the four; hetubhiù—causes, or bases of achievement; våtam—enveloped; çülaiù—with tridents; daçabhiù—ten; änaddham—fixed; ürdhva-adhaù—upwards and downwards (the zenith and nadir); dik—(in) the directions (north, south, east, and west); vidikñu—and in the intermediate directions (northeast, southeast, southwest, and northwest); api—also; añöabhiù—with the eight; nidhibhiù—jewels; juñöam—endowed; añöabhiù—with the eight; siddhibhiù—mystic perfections (aëimä, laghimä, präpti, präkämya, mahimä, éçitva, vaçitva, and kämävasäyitä); tathä—also; manu-rüpaiù—in the form of mantras; ca—and; daçabhiù—by ten; dik-pälaiù—protectors of the directions; paritaù—all around; våtam—surrounded; çyämaiù—blue; gauraiù—yellow; ca—and; raktaiù—red; ca—and; çuklaiù—white; ca—also; pärñada-åñabhaiù—with the topmost associates; çobhitam—shining; çaktibhiù—with potencies; täbhiù—those; adbhutäbhiù—extraordinary; samantataù—on all sides.
[The surrounding external plane of Gokula is described in this verse.] There is a mysterious quadrangular place named Çvetadvépa surrounding the outskirts of Gokula. Çvetadvépa is divided into four parts on all sides. The abode of Väsudeva, Saìkarñaëa, Pradyumna and Aniruddha are separately located in each of these four parts. These four divided abodes are enveloped by the fourfold human requirements such as piety, wealth, passion and liberation, as also by the four Vedas, viz., Åg, Säma, Yajur and Atharva, which deal with the mantra and which are the bases of achievements of the fourfold mundane requirements. Ten tridents are fixed in the ten directions, including the zenith and nadir. The eight directions are decorated with the eight jewels of Mahäpadma, Padma, Çaìkha, Makara, Kacchapa, Mukunda, Kunda, and Néla. There are ten protectors [dik-pälas] of the ten directions in the form of mantra. The associates of the hues of blue, yellow, red and white and the extraordinary potencies bearing the names of Vimala, etc., shine on all sides.
Primarily Gokula is the seat of transcendental love and devotion. Hence Yamunä, Çré Govardhana, Çré Rädhä-kuëòa, etc., of the terrestrial Vraja-maëòala lie within Gokula. Again, all the majesties of Vaikuëöha are manifested there extending in all directions. The pastimes of the four propagating manifestations are all there in their proper places. The paravyoma Vaikuëöha has got its extension from the display of the four propagating manifestations. Salvation as of Vaikuëöha, and piety. wealth and passion pertaining to worldly people, are in the proper places in Gokula as their original seed, i.e., primary cause. The Vedas also are engaged in singing the song of the Lord of Gokula. There are ten tridents in ten directions to prevent and disappoint those who are aspirants for having an entrance into Goloka through meditations without the grace of Kåñëa. Self-conceited people who try to reach this region through the paths of yoga (meditation) and jïäna (empiric knowledge) are baffled in their attempts, being pierced by the ten tridents. Self-annihilation has its excellence in Brahma-dhäma which represents the outside covering of Goloka in the shape of tridents. Çüla means a trident; the mundane threefold attributes and the threefold divisions of time represent the trident. Añöäìga-yogis i.e. ascetics who practice the eightfold yoga, are the nondifferentiative liberationists who, trying to approach in the direction of Goloka, fall headlong into the pits of disappointment by being pierced and cut asunder by these tridents placed in ten directions. Those who proceed towards the direction of Goloka through the channel of devotion alloyed with majestic ideas, are fascinated with the charms of Vaikuëöha which is the outer covering plane of Çré Goloka, at the sight of the eight perfections, viz., aëimä, etc., and majesties like mahäpadma, etc. Those who are less forward in their intelligence relapse to the sevenfold world falling under the control of the ten protectors (of the ten directions) in the guise of mantras. In this wise, Goloka has become unknowable and inaccessible. It is only the divine selves of Godhead, the propounders of the divine dispensations for the different ages, who are always forward there to favor the approaching devotees who seek entry into the realm of Goloka through the channel of pure devotional love. These divine forms of Godhead are surrounded there with attendants of their respective natures. Çvetadvépa in Goloka is their place of abode. Hence Çréla Öhäkura Våndävana the manifest Vyäsa of caitanya-lélä, has described the village of Navadvépa as bearing the name of Çvetadvépa. In this Çvetadvépa the concluding portions of the pastimes of Gokula exist eternally as the pastimes of Navadvépa. Hence the region of Navadvépa, Vraja and the realm of Goloka are one and the same indivisible entity; the difference only lies in the manifestations of the infinite variety of sentiments, corresponding to the diverse nature of their devotional love. There is in this a most hidden principle which only the greatest souls who are possessed of the highest transcendental love, are enabled to realize by the direct grace of Kåñëa. The truth is as follows: In this mundane world there are fourteen spheres disposed in the graded order of high and low. Persons living with wives and children hankering for the pleasure-giving effect of their fruitive actions, move up and down within the limits of the three worlds of Bhüù, Bhuvaù and Svaù. Brahmacärés of great austerities, ascetics and persons addicted to hypothetical truth, persons of a neutral disposition adopting nonfruitive works by an aptitude which seeks to be free from all mundane desires, move up and down within the limits of the worlds of Mahaù, Janaù, Tapaù and Satya. Above these worlds lies the abode of four-headed Brahmä, above which lies the unlimited realm of Vaikuëöha of Viñëu, Kñérodakaçäyé, lying in the ocean of milk. Paramahaàsa-sannyäsés and the demons killed by Çré Hari, by crossing the Virajä, i.e., by passing beyond the fourteen worlds, enter into the luminous realm of Brahman and attain to nirväëa in the form of temporary abeyance of the temporal ego. But the devotee actuated by knowledge (jïäna-bhakta), the devotee actuated by the pure devotional aptitude (çuddha-bhakta), the devotee imbued with loving devotion (prema-bhakta), the devotee actuated by pure love (premapara-bhakta), and the devotee impelled by overwhelming love (premätura-bhakta), who serve the majesty of Godhead, have their locations in Vaikuëöha, i.e., the transcendental realm of Çré Näräyaëa.
The devotees who are imbued with all-love and who walk in the footsteps of the spiritual maids of Vraja, alone attain to the realm of Goloka. The different locations of the devotees in Goloka according to the respective differences in the nature of their rasa, i.e., mellow quality. are settled by the inconceivable power of Kåñëa. The pure devotees following the devotees of Vraja and those following the pure devotees of Navadvépa are located in the realm of Kåñëa and Gaura respectively. The identical devotees of Vraja and Navadvépa simultaneously attain to the pleasures of service in the realm of Kåñëa and Gaura. Çré Jéva Gosvämé writes in his work Gopäla-campü that "the supreme transcendental realm is called Goloka being the abode of go, transcendental cows, and gopa, transcendental cowherds. This is the seat of the rasa pastimes of the absolute Çré Kåñëa. Again the realm is called Çvetadvépa owing to the realization of some of the rasas which are the inconceivable manifestation derived from the untouched purity of that supreme realm. The twofold entities of the supreme Goloka and the supreme Çvetadvépa are indivisibly the realm of Goloka." The gist of the whole matter is this-Goloka as Çvetadvépa is eternally manifest because the pleasures of enjoyment of the rasa could not be had in its entirety in the pastimes of Kåñëa in Vraja. He accepts the emotion and effulgence of His predominated moiety. Çré Rädhikä, and makes an eternal pastime for the enjoyment of kåñëa-rasa there. Çré Kåñëacandra coveting to taste the following pleasures, viz., to realize (1) the nature of the greatness of love of Çré Rädhä; (2) the nature of the wonderful sweetness of His love of which Çré Rädhikä has got the taste; (3) the nature of the exquisite joy that accrues to Çré Rädhä by Her realization of the sweetness of His love, took His birth, like the moon, in the ocean of the womb of Çré Çacé-devé. The esoteric desire of Çré Jéva Gosvämé Prabhu is herein made manifest. In the Veda it is also said, "Let me tell you the mystery. In Navadvépa, the identical realm of Goloka, on the bank of the Ganges, Gauracandra who is Govinda, the entity of pure cognition, who has two hands, who is the soul of all souls, who has the supreme great personality as the great meditative sannyäsin and who is beyond the threefold mundane attributes, makes the process of pure unalloyed devotion manifest in this mundane world. He is sole Godhead. He is the source of all forms, the Supreme Soul and is Godhead manifesting Himself in yellow, red, blue and white colors. He is the direct entity of pure cognition full of the spiritual (cit) potency. He is the figure of the devotee. He is the bestower of devotion and cognizable by devotion alone. The selfsame Gauracandra, who is no other than Kåñëa Himself, in order to taste the rasa of the pastimes of Rädhä-Kåñëa in Goloka, is manifest in the eternal realm of Navadvépa identical with Goloka." This is also clear from the Vedic declarations, viz., äsan varëäs trayaù, kåñëa-varëaà tviñäkåñëam, yathä paçyaù paçyati rukma-varëam, mahän prabhur vai and various other statements of the theistic scriptures. Just as Çré Kåñëa had His birth in the mundane Gokula through the agency of Yogamäyä who is the primal energy of the Supreme Lord, so with her help He manifests the lélä of His birth in the womb of Çacé-devé in Navadvépa on this mundane plane. These are the absolute truths of spiritual science and not the outcome of imaginary speculation under the thraldom of the deluding energy of Godhead.
The plan is to build Goloka Yantra as a structure in Sridhama Mayapur. Your support in this regard is much appreciated.