# Bs. 5.56 > श्रियः कान्ताः कान्तः परमपुरुषः कल्पतरवो > द्रुमा भूमिश्चिन्तामणिगणमयि तोयममृतम् । > कथा गानं नाट्यं गमनमपि वंशी प्रियसखि > चिदानन्दं ज्योतिः परमपि तदास्वाद्यमपि च । > स यत्र क्षीराब्धिः स्रवति सुरभीभ्यश्च सुमहान् > निमेषार्धाख्यो वा व्रजति न हि यत्रापि समयः । > भजे श्वेतद्वीपं तमहमिह गोलोकमिति यं > विदन्तस्ते सन्तः क्षितिविरलचाराः कतिपये ॥ ५६ ॥ ## Text > śriyaḥ kāntāḥ kāntaḥ parama-*puruṣa*ḥ *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-*puruṣa*ḥ*—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. --- *Translation and purport by Srila Bhaktisiddhanta Sarasvati Thakura*