Goloka Vrindavana, the spiritual abode of Lord Krishna is mentioned in many places in the Srimad Bhagavatam and the Brahma Vaivarta Purana. Are there any other puranas apart from these where Goloka Vrindavana is mentioned?
Yes, apart from Shrimada Bhagavatam 10.27.1, Goloka is mentioned in many scriptures. While Bhagavatam describes Goloka as a place where the celestial cow Surabhi resides, but some other scriptures describe Goloka as eternal abode of Lord Krishna.
In this way, O son of Kunti, assuming diverse forms do I rove at will through the Earth, the region of Brahma himself, and that other high and eternal region of felicity called Goloka. Mahabharata, Shanti Parva, SECTION CCCXLIII
'O goddess, at this exhibition of thy freedom from cupidity and desire and at these penances of thine, O thou of beautiful face, I have been exceedingly gratified. I, therefore, grant thee the boon of immortality. Thou shalt dwell in a region that is higher than the three worlds, through my grace. That region shall be known to all by the name of Goloka. Mahabharata, Anusha Parva, SECTION LXXXIII
Skanda Purana, Vol 7, Chapter 48 describes about Goloka in detail. Some excerpt are here:
Having successively crossed (the sheaths of) the elements, viz. earth, water, fire, wind, and ether, Ego (Aham), Mahat and Prakrti, each of which is ten times (larger) than the previous one, he arrived at the wonderful Goloka.
It was the glorious abode, accessible only to those exclusively devoted to Hari. While going he saw the extensively wide and fathomless river Viraja.
A detailed description of Goloka is mentioned in Brahma Vaivarta Purana, Vol 1, Chapter 2.
Goloka, the abode of Lord Krishna is mentioned in Garga Samhita.
paripurnatamah sakshac chri-krishno bhagavan svayam asankhya-brahmanda-patir goloke dhamni rajate (1.1.19)
Meaning: The paripurnatama form of the Lord is Shri Krishna, who is the original Supreme Personality of Godhead Himself. He is the master of countless universes. He is splendidly manifest in the realm of Goloka.
Next chapter named "Description of the Abode of Shri Goloka" has all details of Goloka.
Goloka is mentioned in Brahma Samhita.
sahasra-patra-kamalaḿ gokulākhyaḿ mahat padam
tat-karṇikāraḿ tad-dhāma tad-anantāḿśa-sambhavam
The super excellent station of Kṛṣṇa, 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 Kṛṣṇa.
Goloka is mentioned in Shiv Purana
There are no worlds above it. The Goloka is near it. Mother cows named Suśīlā are there. They are favourites of Śiva.
The protector of that world is Kṛṣṇa. He is established there at the behest of Śiva by Śiva himself who moves about as he pleases due to his power.
Goloka is mentioned in Devi Bhagvat Purana.
5-26. Nârâyana spoke :-- “O Devarsi! The Mûlâ Prakriti, of the nature of Mâyâ of Para Brahman is an eternal entity (the nabho mandal); Time (Kâla), the ten quarters, the Universe Egg, the Goloka and, lower than this, the Vaikuntha Dhâma all are eternal things.
Many of others have been already answered.
Here are two more references that Jiva Goswami provides from Svayambhuva Agama and Mrtyunjaya Tantra in Krishna Sandarbha.
svāyambhuvāgame ca svatantratayaiva sarvopari tat-sthānam uktam | yathā īśvara-devī-saṃvāde caturdaśākṣara-dhyāna-prasaṅge pañcāśītitame paṭale
dhyāyet tatra viśuddhātmā idaṃ sarvaṃ krameṇa tu | nānā-kalpa-latākīrṇaṃ vaikuṇṭhaṃ vyāpakaṃ smaret || adhaḥ-sāmyaṃ guṇānāṃ ca prakṛtiṃ sarva-kāraṇam | prakṛteḥ kāraṇāny eva guṇāṃś ca kramaśaḥ pṛthak || tatas tu brahmaṇo lokaṃ brahma-cihnaṃ smaret sudhīḥ | ūrdhvaṃ tu sīmni virajāṃ niḥsīmāṃ vara-varṇini || vedāṅga-sveda-janita-toyaiḥ prasrāvitāṃ śubhām | imāś ca devatā dhyeyā virajāyāṃ yathā-kramam || ity ādy-anantaram -
tato nirvāṇa-padavīṃ munīnām ūrdhva-retasām | smaret tu parama-vyoma yatra devāḥ sanātanāḥ || tato'niruddha-lokaṃ ca pradyumnasya yathā-kramam | saṅkarṣaṇasya ca tathā vāsudevasya ca smaret || lokādhipān smaret... ity ādy-anantaraṃ ca -
pīyūṣa-latikākīrṇāṃ nānā-sattva-niṣevitām | sarvartu-sukhadāṃ svacchāṃ sarva-jantu-sukhāvahām || nīlotpala-dala-śyāmāṃ vāyunā cālitāṃ mṛdu | vṛndāvana-parāgais tu vāsitāṃ kṛṣṇa-vallabhām || sīmni kuñja-taṭāṃ yoṣit-krīḍā-maṇḍapa-madhyamām | kālindīṃ saṃsmared dhīmān suvarṇa-taṭa-paṅkajām || nitya-nūtana-puṣpādi-rañjitaṃ sukha-saṅkulam | svātmānanda-sukhotkarṣa-śabdādi-viṣayātmakam || nānā-citra-vihaṅgādi-dhvanibhiḥ parirambhitam | nānā-ratna-latā-śobhi-mattāli-dhvani-mandritam || cintāmaṇi-paricchinnaṃ jyotsnā-jāla-samākulam | sarvartu-phala-puṣpāḍhyaṃ pravālaiḥ śobhitaṃ pari || kālindī-jala-saṃsarga-vāyunā kampitaṃ muhuḥ | vṛndāvanaṃ kusumitaṃ nānā-vṛkṣa-vihaṅgamaiḥ || saṃsmaret sādhako dhīmān vilāsaika-niketanam | trilokī-sukha-sarvasvaṃ suyantraṃ keli-vallabham || tatra siṃhāsane ramye nānā-ratna-maye sukhe | sumano'dhika-mādhurya-komale sukha-saṃstare || dharmārtha-kāma-mokṣākhya-catuṣpādair virājate | brahma-viṣṇu-maheśānāṃ śiro-bhūṣaṇa-bhūṣite || tatra prema-bharākrāntaṃ kiśoraṃ pīta-vāsasam | kalāya-kusuma-śyāmaṃ lāvaṇyaika-niketanam || līlā-rasa-sukhāmbhodhi-saṃmagnaṃ sukha-sāgaram | navīna-nīradābhāsaṃ candrikāṅcita-kuntalam || ity ādi |
In Svayambhūva Āgama also, Kṛṣṇa’s abode is described as placed above all others. In the Eighty-fifth chapter , concerning meditation on the fourteen syllable mantra, in the discussion between Śiva and Devī, it is said:
The pure person should in sequence meditate on all of this. He should remember pervasive Vaikuṇṭha filled with various desire creepers. Below is prakrṭi the cause of everything, with the guṇas in a peaceful state. The guṇas and elements in sequence become differentiated from prakṛti. One should remember the planet of Brahmā below that, where Brahmā lives. O Parvatī! Above, at the edge of prakṛti, is the unlimited, beautiful Virajā, which flows with water from the perspiration of the Lord whose limbs are the Vedas. One should meditate on the devatā in the Virajā. One should meditate on the blissful place of the celibate sages, the spiritual sky in which the devatās are eternal. One should then meditate on the planets of Aniruddha, Pradyumna, Saṅkarṣaṇa and Vāsudeva in order. One should meditate on their rulers. One should meditate on the pure Yamunā River, dense with sweet creepers, served by various animals, giving the happiness of all seasons, giving joy to all beings, dark like a blue lotus, rippled by the gentle breeze, fragrant with Vṛndāvana pollen, dear to Kṛṣṇa, with bowers on its banks, with a pavilion for pastimes with the gopīs floating in the middle, with golden lotuses on its banks. One should meditate on Vṛndāvana, the abode of pastimes, colored with every fresh flowers, filled with happiness, described by words like “excellent bliss” and “giving joy to the self”, embraced by chirping of various colorful birds, decorated with the humming of intoxicated bees on creepers shining with various jewels, surrounded by cintāmaṇi, filled with patterns of moonlight, filled with flowers and fruits of all seasons, splendid with new buds everywhere, constantly quivering in the breeze which touched Yamunā’s water, flowering, with various trees and birds. He should meditate on an excellent jeweled pavilion, cherished for pastimes, beautifully constructed, giving joy to the three worlds, in the center of Vṛndāvana, where two trees join together. There on an attractive throne made of various gems, diffusing bliss, shining with dharma, artha, kāma and mokṣa, decorated with the crowns of Brahmā, Viṣṇu and Śiva. One should meditate on the youth wearing yellow cloth, filled with intense prema, having a dark complexion, the abode of beauty, absorbed in an ocean of joy arising from rasa in pastimes, an ocean of happiness, shining like a new cloud, with splendid curling hair.
Another reference is from Mrtyu-Sanjaya(or Mrtyunjaya?) Tantra, I don't have English Translation of it.
brahmāṇḍasyordhvato devi brahmaṇaḥ sadanaṃ mahat | tad-ūrdhvaṃ devi viṣṇūnāṃ tad-ūrdhvaṃ rudra-rūpiṇām || tad-ūrdhvaṃ ca mahā-viṣṇor mahā-devyās tad-ūrdhvagam | kālātikālayoś cātha paramānandayos tataḥ | pāre purī mahā-devyāḥ kālaḥ sarva-bhayāvahaḥ | tataḥ śrī-ratna-pīyūṣa-vāridhir nitya-nūtanaḥ || tasya pāre mahā-kālaḥ sarva-grāhaka-rūpa-dhṛk | tasyottare samudbhāsī ratna-dvīpaḥ śivāhvayaḥ || udyac-candrodayaḥ kṣubdha-ratna-pīyūṣa-vāridheḥ | madhye hema-mayīṃ bhūmiṃ smaren māṇikya-maṇḍitām || ṣoḍaśa-dvīpa-saṃyuktāṃ kalā-kauśala-maṇḍitām | vṛndāvana-samūhaiś ca maṇḍitāṃ paritaḥ śubhaiḥ || tan-madhye nandanodyānaṃ madanonmādanaṃ mahat | analpa-koṭi-kalpa-dru-vāṭībhiḥ pariveṣṭitam || ity ādi -
tan-madhye vipulāṃ dhyāyed vedikāṃ śata-yojanām | sahasrāditya-saṅkāśām... ity ādi - tasyāntare mahā-pīṭhaṃ mahā-cakra-samanvitam | tan-madhye maṇḍapaṃ dhyāyed vyāpta-brahmāṇḍa-maṇḍalam || ity ādi | dhyāyet tatra mahā-devīṃ svayam eva tathā-vidhaḥ | rakta-padma-nibhāṃ devīṃ bālārka-kiraṇopamām || ity ādi | pīta-vastra-paridhānāṃ vaṃśa-yukta-karāmbujām | kaustubhoddīpta-hṛdayāṃ vanamālā-vibhūṣitām || śrīmat-kṛṣṇāṅka-paryaṅka-nilayāṃ parameśvarīm || ity ādi |
iti dhyātvā tathā bhūtvā tasyā eva prasādataḥ | tad-ājñayā parānandam etyānanda-kalāvṛtam || tad-ākarṇaya deveśi kathayāmi davānaghe | etad-antar maheśāni śvetadvīpam anuttamam || kṣīrāmbhonidhi-madhyasthaṃ nirantara-sura-drumam | udyad-ardhendu-kiraṇa-dūrīkṛta-tamo-bharam || kāla-megha-samāloka-nṛtyad-barhi-kadambaram | kūjat-kokila-saṅghena vācālita-jagat-trayam || nānā-kusuma-saugandhya-vāhi-gandhavahānvitam | kalpa-vallī-nikuñjeṣu guñjad-bhṛṅga-gaṇānvitam || ramyāvāsa-sahasreṇa virājita-nabhas-talam | ramya-nārī-sahasraughair gāyadbhiḥ samalaṅkṛtam || govardhanena mahatā ramyāvāsa-vinodinā | śobhitaṃ śubha-cihnena māna-daṇḍena cāparam || avācī-prācy-udīcy-āśāḥ kramāyata-vivṛddhayā | vyāptā yamunayā devyā nīla-meghāmbu-śobhayā || tan-madhye sphaṭika-mayaṃ bhavanaṃ mahad adbhutam | ity ādi |
tat-tad-antar-mahā-kalpa-mandārādi-drumair vṛtam | tat-tan-madhye samudbhāsi-vṛndāvana-kulākulam || ity ādi |
kutracid ratna-bhavanaṃ kutracit sphaṭikālayam || ityādi | go-gopair asaṅkhyātaiḥ sarvataḥ samalaṅkṛtam | vipāpaṃ vilayaṃ ramyaṃ sadā ṣaḍ-ūrmi-vivarjitam || ity ādi | tasya madhye maṇimayaṃ maṇḍapaṃ toraṇānvitam | tan-madhye garuḍodvāhi-mahā-maṇi-mayāsanam || ity ādi | kalpa-vṛkṣa-samudbhāsi-ratna-bhūdhara-mastake | dhyāyet tatra paramānandaṃ ramyopāsyaṃ paraṃ mahaḥ || smared vṛndāvane ramye mohayantam anāratam | vallavī-vallabhaṃ kṛṣṇaṃ gopa-kanyāḥ sahasraśaḥ || ity ādi |
Golok is mentioned in Valmiki Ramayan
देवगन्धर्वगोलोकान् ब्रह्मलोकांस्तथापरान् ।
प्राप्नुवन्ति महात्मानो मातापितृपरायणाः ॥ ३७ ॥
(वाल्मीकि रामायण 2.30.37)
"माता-पिताकी सेवामें लगे रहनेवाले महात्मा पुरुष देवलोक, गन्धर्वलोक, ब्रह्मलोक, गोलोक तथा अन्य लोकोंको भी प्राप्त कर लेते हैं ॥"
In bhusundi ramayan purv bhag
परं ब्रह्म स्वयं रामः सच्चिदानन्द विग्रहः।
यस्य लोकः सदा भाति गोलोकात् परस्तु ते।
In maha ramayan
यथा लोकेषु गोलोकः सरयु निम्नगासु च।
शक्तीनां च यथा सीता रामो भगवतामपि। Maha ramayan
Golok is the best lok as in inside contains “saket lok”, where best river “saryu” flows and best goddess or shakti “sita” and supreme personality of godhead “shri Ram” are always engaged in playtimes.
Vasiṣṭha samhita विरजायाः परे पारे वैकुंठ यत्परं पदम्।
तस्माद् उपरि गोलोक सच्चिदानन्द्रिय गोचरम्।
तन्मध्ये रामधाम अस्ति साकेत यत्परात्परम्।
Vashisht samhita Beyond materialistic realms, there is “mahavaikuntha loka” and beyond that “golok” is situated and in middle of golok there is “saket” loka
In shuk samhita of srila shukdev goswami
गोलोकोऽयं से एवात्र दृश्यते पुरस्तथा।
सीताऽऽभिलापसंंभुत्यै श्रीरामेण विनिर्मितः। Shuka samhita
The highest realm “golok” is created by shri ram only to fulfill maa Sita’s wish where sarveshwari sita maharani and sarveshwar shri ram are engaged in playtimes.
And in various other scriptures