गुरुवार, 31 दिसंबर 2020

वर्ष नूतनं ते शुभं मुदं.../ स्वामी तेजोमयानन्द / चिन्मय मिशन / स्वर : हरिणी राव

 https://youtu.be/Q8JYVWIJ7Xw

Presenting a beautiful new year greeting in Sanskrit written and 
composed by Pujya Swami Tejomayananda of Chinmaya Mission.
Wishing you all a very happy new year. :

 क्षणं प्रतिक्षणं यन्नवं नवम्  
तच्च सुन्दरं सच्च तच्छिवम् 
वर्षनूतनं ते शुभं मुदम् 
उत्तरोत्तरं भवतु सिद्धिदम् 

Translation :

That which is ever new and fresh,
that alone is Good, Real and Beautiful.
May this New Year bring you greater
goodness, happiness and success.

Swami Tejomayananda
Swami Tejomayananda, Global Head Chinmay Mission,
is a visionary, working in relentless pursuit of the vision
of his Guru, Pujya Swami Chinmayananda.

Swami Tejomayananda is a versatile speaker, equally at
ease in all forums. His humility, gentle temperament, and
ready wit, combine erudition with devotion, and his talks
not only convince the intellect, but also move the heart.
Swamiji is lucid and clear while discoursing on the Bhagavad Gita,
expounding the Upanishads or explaining the intricacies of the
Brahma Sutras. Although not formally trained in music, Swamiji
has the distinction of being the first person to have set to music
and recorded the whole Tulsi Ramayana. Swamiji spreads the message of the scriptures through
Jnana Yajnas (series of lectures) and spiritual camps.
His genius lies in adroitly combining the knowledge of
Vedanta with the ideals of Bhakti. More importantly, he
is a living example of those ideals.

Harini Rao,

Harini Rao, a student and practitioner of Hindustani classical music.
She is a disciple of gurus Smt Swati Phadke and vid.
Manjusha Patil Kulkarni. Harini is also a playback singer in the
Telugu film industry.

बुधवार, 30 दिसंबर 2020

शिक्षाष्टकं.../ श्री चैतन्य महाप्रभु (१४८६-१५३४) / स्वर : स्वरूप दामोदर दास

https://youtu.be/L9NrTUOvaQw

The Shikshashtakam is a 16th-century Gaudiya Vaishnava Hindu prayer of 
eight verses composed in the Sanskrit language. They are the only verses left 
personally written by Chaitanya Mahaprabhu (1486 – 1534) with the majority of 
his philosophy being codified by his primary disciples, known as the Six 
Goswamis of Vrindavan. The Shikshashtakam is quoted within the 
Chaitanya Charitamrita, Krishnadasa Kaviraja Goswami's biography of 
Chaitanya Mahaprabhu, written in Bengali. The name of the prayer comes 
from the Sanskrit words Śikṣā, meaning 'instruction', and aṣṭaka, meaning 
'consisting of eight parts', i.e., stanzas. The teachings contained within the 
eight verses are believed to contain the essence of all teachings on 
Bhakti yoga within the Gaudiya tradition.

श्री शिक्षाष्टकम्

चेतो-दर्पण-मार्जनं भव-महा-दावाग्नि-निर्वापणं
श्रेयः-कैरव-चन्द्रिका-वितरणं विद्या-वधू-जीवनम्
आनन्दाम्बुधि-वर्धनं प्रति-पदं पूर्णामृतास्वादनं
सर्वात्म-स्नपनं परं विजयते श्री-कृष्ण-सण्कीर्तनम् ॥१॥

Glory to the śrī-kṛṣṇa-saṅkīrtana, which cleanses the heart of all the dust accumulated for years and extinguishes the fire of conditional life, of repeated birth and death. This saṅkīrtana movement is the prime benediction for humanity at large because it spreads the rays of the benediction moon. It is the life of all transcendental knowledge. It increases the ocean of transcendental bliss, and it enables us to fully taste the nectar for which we are always anxious. (1)

नाम्नामकारि बहुधा निज-सर्व-शक्तिस्
तत्रार्पिता नियमितः स्मरणे न कालः
एतादृशी तव कृपा भगवन्ममापि
दुर्दैवमीदृशमिहाजनि नानुरागः ॥२॥

O my Lord, Your holy name alone can render all benediction to living beings, and thus You have hundreds and millions of names, like Kṛṣṇa and Govinda. In these transcendental names You have invested all Your transcendental energies. There are not even hard and fast rules for chanting these names. O my Lord, out of kindness You enable us to easily approach You by Your holy names, but I am so unfortunate that I have no attraction for them. (2)

तृणादऽपि सुनीचेन
तरोरऽपि सहिष्णुना
अमानिना मानदेन
कीर्तनीयः सदा हरिः ॥३॥

One should chant the holy name of the Lord in a humble state of mind, thinking oneself lower than the straw in the street; one should be more tolerant than a tree, devoid of all sense of false prestige, and should be ready to offer all respect to others. In such a state of mind one can chant the holy name of the Lord constantly. (3)

न धनं न जनं न सुन्दरीं
कवितां वा जगदीश कामये
मम जन्मनि जन्मनीश्वरे
भवताद् भक्तिर् अहैतुकी त्वयि ॥४॥

O almighty Lord, I have no desire to accumulate wealth, nor do I desire beautiful women, nor do I want any number of followers. I only want Your causeless devotional service, birth after birth. (4)

अयि नन्द-तनुज किङ्करं
पतितं मां विषमे भवाम्बुधौ
कृपया तव पाद-पङ्कज-
स्थित-धूली-सदृशं विचिन्तय ॥५॥

O son of Mahārāja Nanda [Kṛṣṇa], I am Your eternal servitor, yet somehow or other I have fallen into the ocean of birth and death. Please pick me up from this ocean of death and place me as one of the atoms at Your lotus feet. (5)

नयनं गलदश्रु-धारया
वदनं गद्गद-रुद्धया गिरा
पुलकैर्निचितं वपुः कदा
तव-नाम-ग्रहणे भविष्यति ॥६॥

O my Lord, when will my eyes be decorated with tears of love flowing constantly when I chant Your holy name? When will my voice choke up, and when will the hairs of my body stand on end at the recitation of Your name? (6)

युगायितं निमेषेण
चक्षुषा प्रावृषायितम्
शून्यायितं जगत्सर्वं
गोविन्द-विरहेण मे ॥७॥

O Govinda! Feeling Your separation, I am considering a moment to be like twelve years or more. Tears are flowing from my eyes like torrents of rain, and I am feeling all vacant in the world in Your absence. (7)

आश्लिष्य वा पाद-रतां पिनष्टु माम्
अदर्शनान्मर्म-हताम्-हतां करोतु वा
यथा तथा वा विदधातु लम्पटो
मत्प्राण-नाथस्तु स एव नापरः ॥८॥

I know no one but Kṛṣṇa as my Lord, and He shall remain so even if He handles me roughly by His embrace or makes me brokenhearted by not being present before me. He is completely free to do anything and everything, for He is always my worshipful Lord, unconditionally. (8)

मंगलवार, 29 दिसंबर 2020

श्री ब्रह्म संहिता (ब्रह्मा द्वारा भगवान कृष्ण की स्तुति) / स्वर : स्वरुप दामोदर दास

 https://youtu.be/CC083PNALVQ  

ब्रह्मसंहिता एक संस्कृत पंचरात्र ग्रन्थ है जिसमें सृष्टि के आरम्भ में भगवान ब्रह्मा द्वारा 

भगवान कृष्ण या गोविन्द की स्तुति की गयी है। गौड़ीय वैष्णव संप्रदाय में इस ग्रन्थ की 

बहुत प्रतिष्ठा है।

ब्रह्मसंहिता में कहा है-

ईश्वरः परमः कृष्णः सच्चिदानन्द विग्रहः।
अनादिरादि गोविन्दः सर्वकारण कारणम्॥
(श्री कृष्ण परम ईश्वर हैं तथा सच्चिदानन्द हैं। वे आदि पुरुष गोविन्द समस्त कारणों के कारण हैं।)
Introduction :

The origins of the text known as Brahma-samhita are lost in 
cosmic antiquity. According to Vedic tradition, these “Hymns 
of Lord Brahma” were recited or sung countless millennia ago 
by the first created being in the universe, just prior to the act 
of creation. The text surfaced and entered calculable history 
early in the sixteenth century when it was discovered by a pilgrim 
exploring the manuscript library of an ancient temple in what is 
now Kerala state in South India. The pilgrim who rescued 
Brahma-samhita from obscurity was no ordinary pilgrim, and His 
pilgrimage was not meant, as is the custom, for self-purification 
but for world-purification. He was Sri Caitanya Mahaprabhu 
- saint, mystic, religious reformer, and full incarnation of the 
Supreme Lord, Sri Krsna, descending into the present epoch for 
the salvation of all souls. Sri Caitanya found “one chapter of the 
Brahma-samhita” (what we now have as Brahma-samhita is, 
according to tradition, only one of a hundred chapters 
composing an epic work lost to humanity).

In spite of the seeming topical complexity of the text, the 
essential core of the Brahma-samhita consists of Lord Brahma’s 
extraordinarily beautiful prayers about the Supreme Personality 
of Godhead, Lord Sri Krsna, and His eternal, transcendental abode, 
Goloka Vrndavana. This core of the text stretches through verse 
twenty-nine to fifty-six, and a brief, subsequent exposition by 
Lord Krsna on the path of krsna-bhakti, love of God, brings the 
text to a close.

ईश्वरः परमः कृष्णः सच्चिदानंद विग्रहः
अनादिरादिर्गॊविंदः सर्व कारण कारणं

चिंतामणि-प्रकर-सद्मिसु कल्पवृक्ष-
लक्षावृतेषु सुरभिरभिपालयंतं
लक्श्मी-सहस्र-शत-संभ्रम-सेव्यमानं
गोविंदं आदिपुरुषं तमहं भजामि

वेणुं क्वणंतं अरविंद-दलायताक्षं
बर्हावतंसं असितांबुद सुंदरांगं
कंदर्प-कोटि-कमनीय-विशेष-शोभं
गोविंदं आदिपुरुषं तमहं भजामि

आलोल-चंद्रक-लसद्-वनमाल्य-वंशी
रत्नांगदं प्रणय -केलि-कला-विलासं
श्यामं त्रिभंग-ललितं नियत-प्रकाशं
गोविंदं आदिपुरुषं तमहं भजामि

अंगानि यस्य सकलेंद्रिय- वृत्ति-मंति
पश्यंति पांति कलयंति चिरं जगंति
आनंद चिन्मय सदुज्ज्वल विग्रहस्य
गोविंदं आदिपुरुषं तमहं भजामि

अद्वैतं अच्युतं अनादिं अनंत-रूपं
आद्यं पुराणपुरुषं नव-यौवनंच
वेदेषु दुर्लभं अदुर्लभं आत्म-भक्तौ
गोविंदं आदिपुरुषं तमहं भजामि

पंथास्तु कोटि-शत-वत्सर-संप्रगम्यो
वायोरथापि मनसो मुनि पुंगवानां
सो प्यस्ति यत्-प्रपद-सीम्नि अविचिंत्य-तत्त्वे
गोविंदं आदिपुरुषं तमहं भजामि

एकोsप्यसौ रचयितुं जगद्-अंड-कोटिं
यच्छक्विरस्ति जगदंडचया यदंतः
अंडांतरस्थ परमाणु चयांतरस्थं
गोविंदं आदिपुरुषं तमहं भजामि

यद्-भाव-भावित-धियो मनुजास्तथैव
संप्राप्य रूप-महिमासन-यान-भूषाः
सूक्तैःयमेव नियम प्रथितैःस्तुवंति
गोविंदं आदिपुरुषं तमहं भजामि

आनंद-चिन्मय-रस-प्रतिभाविताभिः
ताभिर्य एव निजरूपतया कलाभिः
गोलोक एव निवसति अखिलात्मभूतो
गोविंदं आदिपुरुषं तमहं भजामि

प्रेमांजन-च्छुरित-भक्ति-विलोचनेन
संतः सदैव हृदयेषु विलोकयंति
यं श्यामसुंदरं अचिंत्य-गुण-स्वरूपं
गोविंदं आदिपुरुषं तमहं भजामि

रामादि मूर्तिषु कल-नियमेन तिष्ठुन्
नानावतारं अकरोद्भुवनेषु किंतु
कृष्णः स्वयं समभवत् परमः पुमान् यो
गोविंदं आदिपुरुषं तमहं भजामि

यस्य प्रभा प्रभवतो जागदंड कोटि
कोटिष्वशेष वसुधादि विभूति-भिन्नं
तद्ब्रह्म निष्कलं अनंतं अशेष भूतं
गोविंदं आदिपुरुषं तमहं भजामि

माया हि यस्य जगदंड शतानि सूते
त्रैगुण्य-तद्-विषय-वेद-वितायमाना
सत्त्वावलंबि परसत्त्वं विशुद्धसत्त्वं
गोविंदं आदिपुरुषं तमहं भजामि

आनंद-चिन्मय रसात्मतया मनःसु
यः प्राणिनां प्रतिफलन् स्मरतां उपेत्य
लीलायितेन भुवनानि जयत्यजस्रं
गोविंदं आदिपुरुषं तमहं भजामि

गोलोक नाम्नि निज-धाम्नि तले च तस्य
देवी-महेश-हरि-धामनु तेषु तेषु
ते ते प्रभाव निचया विहिताश्च येन
गोविंदं आदिपुरुषं तमहं भजामि

सृष्टि-स्थिति-प्रलय-साधन-शक्तिरेका
छायेव यस्य भुवनानि बिभर्ति दुर्गा
इच्छनुरूपं अपि यस्य च चेष्टते सा
गोविंदं आदिपुरुषं तमहं भजामि

क्षीरं यथा दधि विकार-विशेष योगात्
संजायते न हि ततः पृथगस्ति हेतोः
यः शंभुतामपि तथा समुपैति कार्याद्
गोविंदं आदिपुरुषं तमहं भजामि

दीपार्चिरेव हि दशांतरं अभ्युपेत्य
दीपायते विवृत-हेतु-समान-धर्म
यस्तादृगेव हि च विष्णुतया विभाति
गोविंदं आदिपुरुषं तमहं भजामि

यः कारणार्णव जले भजतिस्म योग-
निद्रां अनंत-जगद्-अंड-स-रोम कूपः
आधार-शक्तिं अवलंब्य परां स्व-मूर्तिं
गोविंदं आदिपुरुषं तमहं भजामि

यस्यैक-निश्वसितकालमथावलंब्य
जीवंति लोम-विलजा जगदंडनाथाः
विष्णुर् महान् स इह यस्य कला-विशेषो
गोविंदं आदिपुरुषं तमहं भजामि

भास्वान् यथाश्म-शकलेषु निजेषु तेजः
स्वीयं कियत् प्रकटयत्यपि तद्वदत्र
ब्रह्माय एष जगदंड-विधान-कर्ता
गोविंदं आदिपुरुषं तमहं भजामि

यत्-पाद-पल्लव-युगं विनिधाय कुंभ
द्वंद्वे प्रणाम-समये स गणाधिराजः
विघ्नान् विहंतं आलं अस्य जगत्-त्रयस्य
गोविंदं आदिपुरुषं तमहं भजामि

अग्निर् मही गगनं अंबु मरुद् दिशश्च
कालस्तथात्म मनसीति जगत्-त्रमाणि
यस्माद् भवंति विभवंति विशंति यं च
गोविंदं आदिपुरुषं तमहं भजामि

यच्छक्षुरेष सविता सकल-ग्रहाणां
राजा समस्त सुरमूर्तिरशेष तेजाः
यस्याज्ञया भ्रमति संभृत-काल-चक्रो
गोविंदं आदिपुरुषं तमहं भजामि

धर्मो थ पाप नीचयः श्रुतयस्त पांसि
ब्रह्मादि-कीट-पतगावधयश्च जीवः
यद्धत्त-मात्र-विभव-प्रकट-प्रभावा
गोविंदं आदिपुरुषं तमहं भजामि

यस्त्विंद्रगोपं अथवॆंद्रं अहो स्वकर्म
बंधानुरूप-फल-भाजनम् आतनोति
कर्माणि निर्दहति किंतु च भक्तिभाजां
गोविंदं आदिपुरुषं तमहं भजामि

यं क्रोध-काम-सहज-प्रणयादि भीति-
वात्सल्य-मोह-गुरु-गौरव-सेव्य-भावैः
संचिंत्य तस्य सदृशीं तनुमापुरेते
गोविंदं आदिपुरुषं तमहं भजामि

श्रियः कांताः कांतः परम-पुरुषः कल्पतरवो
द्रुमा भूमिश्चिंतामणि-गण-मयी तोयं अमृतं
कथा गानं नाट्यं गमनं अपि वंशी प्रिय-सखी
चिदानंदं ज्योतिः परं अपि तदास्वाद्यमपि च

स यत्र क्षीराब्धिः स्रवति सुरभिभ्यश्च सु महान्
निमेषार्धाख्यो वा व्रजति न हि यत्रापि समयः
भजे श्वेतद्वीपं तं अहं इह गोलोकं इति यं
विदंतस्ते संतः क्षिति-विरल-चाराः कतिपये

TRANSLATION :

1) Krsna 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.

 

2) Enlightened by the recollection of that Gayatri, embodying 

the three Vedas, Brahma became acquainted with the expanse 

of the ocean of truth. Then he worshiped Sri Krishna, the essence 

of all Vedas, with this hymn.

 

3) I worship Govinda, the primeval Lord, the first progenitor 

who is tending the cows, yielding all desire, in abodes built 

with spiritual gems, surrounded by millions of purpose trees, 

always served with great reverence and affection by hundreds 

of thousands of lakshmis or gopis.

 

4) I worship Govinda, the primeval Lord, who is adept in playing 

on His flute, with blooming eyes like lotus petals with head 

decked with peacock's feather, with the figure of beauty tinged 

with the hue of blue clouds, and His unique loveliness charming 

millions of Cupids.

 

5) I worship Govinda, the primeval Lord, round whose neck is 

swinging a garland of flowers beautified with the moon-locket, 

whose two hands are adorned with the flute and jeweled ornaments, 

who always revels in pastimes of love, whose graceful 

threefold-bending form of Syamasundara is eternally manifest.

 

6) I worship Govinda, the primeval Lord, whose transcendental 

form is full of bliss, truth, substantiality and is thus full of the most 

dazzling splendor. Each of the limbs of that transcendental figure 

possesses in Himself, the full-fledged functions of all the organs, 

and eternally sees, maintains and manifests the infinite universes, 

both spiritual and mundane.

 

7) I worship Govinda, the primeval Lord, who is inaccessible 

to the Vedas, but obtainable by pure unalloyed devotion of the 

soul, who is without a second, who is not subject to decay, 

is without a beginning, whose form is endless, who is the 

beginning, and the eternal purusha; yet He is a person possessing 

the beauty of blooming youth.

 

8) I worship Govinda, the primeval Lord, only the tip of the 

toe of whose lotus feet is approached by the yogis who 

aspire after the transcendental and betake themselves to 

pranayama by drilling the respiration; or by the jnanis 

who try to find out the non-differentiated Brahman 

by the process of elimination of the mundane, extending

over thousands of millions of years.

 

9) He is an undifferentiated entity as there is no distinction between 

potency and the possessor thereof. In His work of creation of millions 

of worlds, His potency remains inseparable. All the universes exist 

in Him and He is present in His fullness in every one of the atoms 

that are scattered throughout the universe, at one and the same time. 

Such is the primeval Lord whom I adore.

 

10) I adore the same Govinda, the primeval Lord, in whose praise men, 

who are imbued with devotion, sing the mantra-suktas told by the Vedas, 

by gaining their appropriate beauty, greatness, thrones, conveyances 

and ornaments.

 

11) I worship Govinda, the primeval Lord, residing in His own realm, 

Goloka, with Radha, resembling His own spiritual figure, the 

embodiment of the ecstatic potency possessed of the sixty-four 

artistic activities, in the company of Her confidantes [sakhis], 

embodiments of the extensions of Her bodily form, permeated 

and vitalized by His ever-blissful spiritual rasa.

 

12) I worship Govinda, the primeval Lord, who is Syamasundara, 

Krishna Himself with inconceivable innumerable attributes, whom 

the pure devotees see in their heart of hearts with the eye of devotion 

tinged with the salve of love.

 

13) I worship Govinda, the primeval Lord, who manifested Himself 

personally as Krishna and the different avataras in the world in the 

forms of Rama, Nrisimha, Vamana, etc., as His subjective portions.

 

14) I worship Govinda, the primeval Lord, whose effulgence is 

the source of the nondifferentiated Brahman mentioned in the 

Upanishads, being differentiated from the infinity of glories 

of the mundane universe appears as the indivisible, infinite, 

limitless, truth.

 

15) I worship Govinda, the primeval Lord, who is the absolute 

substantive principle being the ultimate entity in the form of the 

support of all existence whose external potency embodies the 

threefold mundane qualities, viz., sattva, rajas, and tamas and 

diffuses the Vedic knowledge regarding the mundane world.

 

16) I worship Govinda, the primeval Lord, whose glory ever 

triumphantly dominates the mundane world by the activity 

of His own pastimes, being reflected in the mind of 

recollecting souls as the transcendental entity of ever-blissful 

cognitive rasa.

 

17) Lowest of all is located Devi-dhama [mundane world], 

next above it is Mahesa-dhama [abode of Mahesa]; above 

Mahesa-dhama is placed Hari-dhama [abode of Hari] and 

above them all is located Krishna's own realm named Goloka. 

I adore the primeval Lord Govinda, who has allotted their 

respective authorities to the rulers of those graded realms.

 

18) The external potency Maya who is of the nature of the 

shadow of the cit potency, is worshiped by all people as Durga, 

the creating, preserving and destroying agency of this mundane 

world. I adore the primeval Lord Govinda in accordance with 

whose will Durga conducts herself.

 

19) Just as milk is transformed into curd by the action of acids, 

but yet the effect curd is neither same as, nor different from, 

its cause, viz., milk, so I adore the primeval Lord Govinda 

of whom the state of Sambhu is a transformation for the 

performance of the work of destruction.

 

20) The light of one candle being communicated to other candles, 

although it burns separately in them, is the same in its quality. 

I adore the primeval Lord Govinda who exhibits Himself 

equally in the same mobile manner in His various manifestations.

 

21) I adore the primeval Lord Govinda who assuming His own 

great subjective form, who bears the name of Sesha, replete 

with the all-accommodating potency, and reposing in the 

Causal Ocean with the infinity of the world in the pores of 

His hair, enjoys creative sleep [yoga-nidra].

 

22) Brahma and other lords of the mundane worlds, appearing 

from the pores of hair of Maha-Vishnu, remain alive as long 

as the duration of one exhalation of the latter [Maha-Vishnu]. 

I adore the primeval Lord Govinda of whose subjective 

personality Maha-Vishnu is the portion of portion.

 

23) I adore the primeval Lord Govinda from whom the separated 

subjective portion Brahma receives his power for the regulation 

of the mundane world, just as the sun manifests some portion of 

his own light in all the effulgent gems that bear the names 

of suryakanta, etc.

 

24) I adore the primeval Lord Govinda, whose lotus feet are 

always held by Ganesa upon the pair of tumuli protruding 

from his elephant head in order to obtain power for his function 

of destroying all the obstacles on the path of progress of the 

three worlds.

 

25) The three worlds are composed of the nine elements, 

viz., fire, earth, ether, water, air, direction, time, soul and mind. 

I adore the primeval Lord Govinda from whom they originate, 

in whom they exist and into whom they enter at the time of the

universal cataclysm.

 

26) The sun who is the king of all the planets, full of infinite 

effulgence, the image of the good soul, is as the eye of this world. 

I adore the primeval Lord Govinda in pursuance of whose order 

the sun performs his journey mounting the wheel of time.

 

27) I adore the primeval Lord Govinda, by whose conferred 

power are maintained the manifested potencies, that are 

found to exist, of all virtues, all vices, the Vedas, the 

penances and all jivas, from Brahma to the meanest insect.

 

28) I adore the primeval Lord Govinda, who burns up to their 

roots all fruitive activities of those who are imbued with devotion 

and impartially ordains for each the due enjoyment of the fruits of 

one's activities, of all those who walk in the path of work, 

in accordance with the chain of their previously performed works, 

no less in the case of the tiny insect that bears the name of 

indragopa than in that of Indra, king of the devas.

 

29) I adore the primeval Lord Govinda, the meditators of whom, 

by meditating upon Him under the sway of wrath, amorous passion, 

natural friendly love, fear, parental affection, delusion, reverence 

and willing service, attain to bodily forms befitting the nature of 

their contemplation.

 

30) I worship that transcendental seat, known as Svetadvipa 

where as loving consorts the Laksmis in their unalloyed spiritual 

essence practice the amorous service of the Supreme Lord Krishna 

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.