Cintamani (or the Cintamani Stone), is a wish-fulfilling jewel in Goloka Vrindavana.
Cintamani is ALWAYS aspired to achieve by great devotes because they ONLY desire to please Krsna.
To say you have no desires in Vaikuntha or Goloka Vrindavana is Impersonalism or Mayavadi nonsense.
One NEVER loses "desires" once they are in the Spiritual Worlds because THOSE desires are forever expanding to always please Krsna.
Spiritual life means to be always be ACTIVELY involved in a variety of voluntary activities to please Krsna and NEVER be inactive.
This is what PERSONALISM means.
It is foolish to think one becomes "desireless" in the Spiritual Worlds, only foolish impersonalist try to extinguish their desires and individual identity.
Actually devotees of Krsna are ALWAYS increasing their desires in both Vaikuntha and Goloka Vrindavana because they aspire to ALWAYS please Krsna more and more.
In this temporary material universe there are millions of Brahmanda universes, and in each Brahmanda exists a smaller secondary material universe that houses many planetary systems.
There are innumerable Brahmanda universes coming out of the pores of Maha Visnu’s body when He exhales; and when He inhales, they all enter back into Him.
And Maha Visnu is only a portion of Krsna. Maha Visnu expands Himself as Garbhodakashayi Visnu and enters into every secondary material universe found deep inside each massive Brahmanda universe.
And beyond this mundane material world there are the spiritual worlds, full of innumerable, gigantic eternal Spiritual Planets called Vaikunthas and Goloka Vrindavana, which are all resting in the effulgence of Sri Krsna.
Krsna engages in divine pastimes in the massive central Planet called Goloka Vrindavana, Krsna's eternal home of transcendental pastimes.
Krsna as His original Form in Vrindavan NEVER leaves there.
Therefore all His pastimes in the material world's facsimile of Vrindavana, including killing demons, are performed by His Visnu-tattva expansion who plays the part of Krsna.
The Supreme Abode of the Personality of Godhead, Krsna, is described in the Brahma-samhita as cintamani-dhama, a place where all desires are fulfilled.
The Supreme Abode of Lord Krsna, known as Goloka Vrndavana, is full of palaces made of touchstone.
There are also trees, called “desire trees,” that supply any type of eatable upon demand, and there are cows, known as surabhi cows, which supply a limitless supply of milk.
In this abode, the Krsna is served by hundreds of thousands of goddesses of fortune (Lakshmis), and He is called Govinda, the primal Lord and the cause of all causes.
Vedic literatures (Katha Upanisad 1.3.11) state that there is nothing superior to the abode of the Supreme Godhead, and that abode is the ultimate destination (purushan na param kincit sa kastha parama gatih).
When one attains to Vaikuntha or Goloka-Vrindavana, if one chooses, they never returns to the material world.
Krsna’s Supreme Abode and Krsna Himself are nondifferent, being of the same quality. This Supreme abode of Lord Krsna is shaped like the whorl of a lotus flower.
Even when the Lord descends to any one of the mundane planets, He does so by manifesting His own abode as it is.
On this earth, Vrndavana (160 kilometres southeast of Delhi), is a replica of that supreme Goloka Vrindavana located in the spiritual sky.
When Krsna descended on this earth, He sported on that particular tract of land known as Vrindavana, comprising about 217 square kilometres in the district of Mathura, India.
Krsna means the highest pleasure.
We are all hankering after pleasure. We, the living entities, like Krsna, are full of consciousness, and we are looking for happiness.
Krsna is perpetually happy, and if we associate with Krsna and cooperate with Him we will also become happy.
Krsna descends to this material world to show His pastimes in Vrndavana, which are full of happiness, His activities with His cowherd boy friends, with the gopis, with the inhabitants of Vrndavana and with the cows were all full of happiness.
The total population of Vrndavana knew nothing but Krsna and never knew Him as the Supreme Lord, to them He was their best friend and protector.
They did not care if He was God or not, He was just their amazing friend.
The purpose of Krsna’s pastimes in Vrindavan on this planet is so we can see such wonderful pastimes of Krsna and therefore come to understand something of what life in the spiritual world, the abode of Krsna, will be like when we go there.
Krsna gives a description of the eternal sky in Bhagavad-Gita As It Is
“That abode of Mine is not illuminated by the sun or moon, nor by electricity. And anyone who reaches it never comes back to this material world.” (Bg. 15.6)
This verse gives a description of that eternal spiritual sky. We have a material conception of the sky, and we think of it in relationship to the sun, moon, stars and so on, but in this verse Krsna states that in the eternal Spiritual sky there is no need for the sun nor for the moon nor fire of any kind because the spiritual sky is already illuminated by the brahmajyoti, the rays emanating from the Krsna's Body.
Krsna resides eternally in His abode in the spiritual sky on central planet of Goloka-Vrindavana but can be approached from in this world via a bonafide Spiritual Master of Krsna.
Krsna comes to facsimile of His Vrindavana home via His Visnu-tattva expansion who plays the part of Krsna.
Krsna's original form is eternally present in Vrindavan performing unlimited wonderful pastimes there and never leaves.
When Krsna manifests as His Vrindavana form in the material creation, it is His Visnu-tattva expansion who descends and exhibits Himself as Kṛṣṇa, as Syamasundara, and plays that part.
Unfortunately the less intelligent deride Krsna because He comes as one of us and plays with us as a human being.
But because of this we should not consider that Krsna is one of us.
It is by His potency that He presents Himself as His real Vrindavana form and displays His pastimes.
Vrindavana in the material creation is a facsimile of the Spiritual Worlds Vrindavana pastimes with the added pastimes of killing demons.
Of course in the original Vrindavana there are no demons but in the material creation's facsimile they DO exist.
In the effulgent rays of the Spiritual Sky there are innumerable Vaikuntha planets are floating.
The brahmajyoti emanates from the Supreme Abode, Krsnaloka (Goloka-Vrindavana), and the anandamaya-cinmaya planets, which are not material, float in those rays too.
Krsna says, “One who can approach that Spiritual Sky is not required to descend again to the material sky.”
How to travel to the spiritual sky-
In the material sky, even if we approach the highest planet (Brahmaloka), what to speak of the moon, we will find the same conditions of life, namely birth, death, disease and old age.
No planet in the material universe is free from these four principles of material existence.
Therefore Krsna says in Bhagavad-Gita As It Is that the living entities are traveling from one planet to another, not by mechanical arrangement, but by a spiritual process.
No mechanical arrangement is necessary if we want interplanetary travel.
Bhagavad-Gita As It Is informs us how to travel to the higher planetary systems (devaloka) with a very simple formula: yanti deva-vrata devan.
One need only worship the particular demigod of that particular planet and in that way go to the moon, the sun or any of the higher planetary systems.
Yet Bhagavad-Gita As It Is does not advise us to go to any of the planets in this temporary decaying material world because even if we go to Brahmaloka, the highest planet in the material world, through some sort of mechanical means by maybe traveling for forty thousand years (and who would live that long?), we will still find the material inconveniences of birth, death, disease and old age.
But one who wants to approach the supreme planet, Krsnaloka, or any of the other planets within the spiritual sky, will not meet with these material inconveniences.
Among all of the planets in the Spiritual Sky there is one Supreme Planet called Goloka Vrndavana, which is the original planet and the abode of the original Personality of Godhead Sri Krsna.
All of this information is given in Bhagavad-Gita As It Is , and we are given through its instruction information how to leave the material world and begin a truly blissful life in the spiritual sky.
Who can reach the Spiritual Planets?
The Spiritual Worlds can be reached by one who is nirmana-moha.
What does this mean?
Someone wants to become a Lord of their surroundings, or become the president, or a rich man or a king or something else, so as long as we are attached to these designations, we are attached to the material body because designations belong to the material body.
But we are NOT these material bodily vessels, and realizing this is the first stage in spiritual realization.
We are associated with the three modes of material nature, but we must become detached through devotional service to the Lord.
If we are not attached to devotional service to the Lord, then we CANNOT become detached from the modes of material nature.
Designations and attachments are due to our lust and desire, our wanting to lord it over the material nature.
As long as we do not give up this propensity of lording it over material nature, there is NO possibility of returning to the Kingdom of the Supreme, the sanatana-dhama of Goloka Vrindavana or the Vaikuntha Planets.
Krsna's eternal kingdom, which is never destroyed, can be approached by one who is not bewildered by the attractions of false material enjoyments, who is situated in the service of the Supreme Lord. One so situated can easily approach the Supreme Abode of Krsnas.
How can we get to the Spiritual Worlds?
Next, one may raise the question of how one goes about approaching that abode of the Supreme Lord.
Information on this is given in the Eighth Chapter of Bhagavad-Gita As It Is. It is said there-
“Anyone who quits his body, at the end of life, remembering Me, attains immediately to My nature; and there is no doubt of this.” (Bg. 8.5)
One who thinks of Krsna at the time of his death goes to Krsna. One must remember the form of Krsna; if he quits his body thinking of Krsna's Bodily Form, he approaches the Spiritual Kingdom of Goloka Vrindavana.
One who leaves this material body thinking of the Supreme Personality of Godhead, at once manifests their perpetual Spiritual Bodily form (Vigraha), as is promised in the fifth verse of the Eighth Chapter where Lord Krsna says, “He attains My nature.”
Of course the jiva-souls ALWAYS have their free will to accept, or even reject Krsna's promise of no return to the material worlds once returning back home back to Godhead because there is ALWAYS choice in Goloka Vrindavana and Vaikuntha.
Our actions in this life in the material creation is a preparation for our next life, on and on, like that.
If we can prepare ourselves to selflessly serve Krsna in this life so we can get promotion to the kingdom of God (Goloka Vrindavana), then surely, after quitting this material troublesome body, we will uncover our Spiritual bodily form that is just like Krsnas.
Therefore at the end of life the devotees think of the Supreme Personality of Godhead Sri Krsna and because the devotee is in personal touch with the Supreme Lord, such a devotee enters into the Goloka Vrindavana in the spiritual sky, or serving Visnu on the Vaikuntha Planets, if they choose.
The Lord further adds, "of this there is no doubt.” This must be believed firmly to never again fall back to the material creation.
Our attitude can learn from the atitude of Arjuna when Kṛṣṇa gave him the choice to follow Him or reject Him:
“I believe everything that You have said.”
Therefore when the Lord says that at the time of death, whoever thinks of Him as Brahman or Paramatma or as the Personality of Godhead certainly enters into the spiritual sky, there is no doubt about it. There is no question of disbelieving it.
The information on how to think of the Supreme Being Krsna at the time of death is also given in the Bhagavad-Gita As It Is:
“In whatever condition one quits his present body, in his next life he will attain to that state of being without fail.” (Bg. 8.6)
So we can remember Krsna at the time of death we must always engage our minds in reading the Vedic literatures like Bhagavad-Gita As It Is and Srimad-Bhagavatam.
Just as materialists engage their minds in reading newspapers, magazines and so many materialistic literatures, we must transfer our reading to these literatures which are given to us by Vyasadeva; in that way it will be possible for us to remember the Supreme Lord at the time of death.
That is the only way suggested by the Lord, and He guarantees the result if you choose to accept:
“There is no doubt.” (Bg. 8.7)
“Therefore, Arjuna, you should always think of Me, and at the same time you should continue your prescribed duty and fight.
With your mind and activities always fixed on Me, and everything engaged in Me, you will attain to Me without any doubt.” (Bg. 8.7)
The Brahma Samhita
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) 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.
3) 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.
4) 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.
5) 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.
6) 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.
7) 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.
8) 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.
9) 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.
10) 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.
11) 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.
12) 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.
13) 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.
14) 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.
15) 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.
16) 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 Krsna's own realm named Goloka. I adore the primeval Lord Govinda, who has allotted their respective authorities to the rulers of those graded realms.
17) 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.
18) 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.
19) 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.
20) 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].
21) Brahma and other lords of the mundane worlds, appearing from the pores of hair of Maha-Visnu, remain alive as long as the duration of one exhalation of the latter [Maha-Visnu]. I adore
the primeval Lord Govinda of whose subjective personality Maha-Visnu is the portion of portion.
22) 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.
23) 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.
24) 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.
25) 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.
26) 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 jiva-souls, from Brahma to the meanest insect.
27) 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.
28) 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.
29) 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 Krsna 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-Vrindavana only to a very few self-realized souls in this world.**
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