Gopāla-tāpanī Upaniṣad

oṁ namo viśva-rūpāya viśva-sthity-anta-hetave

oṁ namo viśva-rūpāya viśva-sthity-anta-hetave |
viśveśvarāya viśvāya govindāya namo namaḥ ||
namo vijñāna-rūpāya paramānanda-rūpiṇe |
kṛṣṇāya gopīnāthāya govindāya namo namaḥ ||
namaḥ kamala-netrāya namaḥ kamala-māline |
namaḥ kamala-nābhāya kamalā-pataye namaḥ ||
barhāpīḍābhirāmāya rāmāyākuṇṭha-medhase |
ramā-mānasa-haṁsāya govindāya namo namaḥ ||
veṇu-vādana-śīlāya gopālāyāhi-mardine |
kālindī-kūla-lolāya lola-kuṇḍala-dhāriṇe ||
ballavī-nayanāmbhoja-māline nṛtya-śāline |
namaḥ praṇata-pālāya śrī-kṛṣṇāya namo namaḥ ||
(Gopāla-tāpanī Upaniṣad: 1.34–37, 40–41)

“Om.
Obeisance unto he who is the form of the universe,
Unto he who is the cause of the continuance and end of the universe,
Unto he who is the Lord of the universe,
Unto he who is the universe.
Unto Govinda,
Obeisance and obeisance.
Obeisance unto he whose form is constituted of consciousness,
Unto he who is the embodiment of the highest bliss.
Unto Kṛṣṇa,
Unto Gopīnātha,
Unto Govinda,
Obeisance and obeisance.
Obeisance unto he of lotus eyes.
Obeisance unto he of lotus garland.
Obeisance unto he of lotus navel.
Obeisance unto he who is the Lord of the kamalās [i.e., gopīs].
Unto he of delightful peacock feather crest,
Unto he who is delightful,
Unto he of infinite intellect,
Unto he who is a swan in the Mānasa lake of the ramās [i.e., the gopīs],
Unto Govinda,
Obeisance and obeisance.
Obeisance unto he who is fond of playing the flute,
Unto he who is a cowherd,
Unto he who subdued the serpent [i.e., Kāliya],
Unto he who frolics on the bank of the Kālindī,
Unto he who wears swaying earrings,
Unto he whose garland
Is made of the lotuses of the gopīs’ eyes,
Unto he who is fond of dancing.
Unto he who protects the humble,
Unto Śrī Kṛṣṇa,
Obeisance and obeisance.”

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proktena bhakti-yogena bhajato māsakṛn muneḥ

proktena bhakti-yogena bhajato māsakṛn muneḥ |
kāmā hṛdayyā naśyanti sarve mayi hṛdi sthite ||
bhidyate hṛdaya-granthiś chidyante sarva-saṁśayāḥ |
kṣīyante cāsya karmāṇi mayi dṛṣṭe’khilātmani ||
(Śrīmad Bhāgavatam: 11.20.29–30)

“All desires situated in the heart are destroyed when the heart of a devotee worshiping me continuously by means of the [afore-] stated practice of bhakti becomes fixed upon me. The knot of the heart is rent, all doubts are cut away, and one’s karmas are eliminated when I, the Self of all, am seen.”

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nṛṣu tava māyayā bhramam amīṣv avagatya bhṛśaṁ

nṛṣu tava māyayā bhramam amīṣv avagatya bhṛśaṁ
tvayi sudhiyo’bhave dadhati bhāvam anuprabhavam |
katham anuvartatāṁ bhava-bhayaṁ tava yad bhrū-kuṭiḥ
sṛjati muhus trinemir abhavac-charaṇeṣu bhayam ||
(Śrīmad Bhāgavatam: 10.87.32)

[Translated according to Śrī Śrīdhara Svāmīpāda’s commentary:] “Understanding the ignorance as a consequence of your māyā among these human beings wherefrom repeated birth ensues, the wise foster bhāva [i.e., render service] profusely for you, Non-existence [i.e., you who are the cause of liberation from material existence]. How could your followers have any distress on account of [material] existence, since the furrowing of your brows—time (trinemi)—creates distress perpetually for those who are not in your shelter?”

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sat-puṇḍarīka-nayanaṁ meghābhaṁ vaidyutāmbaram

sat-puṇḍarīka-nayanaṁ meghābhaṁ vaidyutāmbaram |
dvi-bhujaṁ jñāna-mudrāḍhyaṁ vana-mālinam īśvaram ||
gopa-gopī-gavāvītaṁ sura-druma-talāśritam |
divyālaṅkaraṇopetaṁ rakta-paṅkaja-madhyagam ||
kālindī-jala-kallola-saṅgi-māruta-sevitam |
cintayaṁś cetasā kṛṣṇaṁ mukto bhavati saṁsṛteḥ ||
(Gopāla-tāpanī Upaniṣad: 1.9–11; cited in Hari-bhakti-vilāsa: 3.107–109, Kṛṣṇa Sandarbha: 153, Sārārtha-darśinī-ṭīkā on Śrīmad Bhāgavatam: 10.87.2)

“Excellent lotus eyes,

The luster of a cloud,

Cloth like lightning,

Two-arms,

Endowed with the posture of wisdom,

Wearing a forest garland,

Capable,

Surrounded by gopas, gopīs, and cows,

Situated at the base of a sura-tree,

Endued with divine ornaments,

Centered on red lotus [seat],

Attended by breezes

Bearing [the mist from] the waves

Of the waters of the Kālindī—

Meditating with the heart on Kṛṣṇa [in this way],

One becomes liberated from saṁsāra.”

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sa eva bhakti-yogākhya ātyantika udāhṛtaḥ

sa eva bhakti-yogākhya ātyantika udāhṛtaḥ |
yenātivrajya triguṇāṁ mad-bhāvāyopapadyate ||
(Śrīmad Bhāgavatam: 3.29.14; cited in Caitanya-caritāmṛta: 2.19.174)

“This [i.e., nirguṇa-bhakti] alone, known as bhakti-yoga, by which one surpasses the three guṇas and becomes fit for my bhāva [i.e., fit to experience my direct presence (bhāva), or, fit to attain prema (bhāva) for me], is declared the absolute [i.e., the supreme puruṣārtha].”

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nityo nityānāṁ cetanaś cetanānām 

nityo nityānāṁ cetanaś cetanānām
eko bahūnāṁ yo vidadhāti kāmān |
taṁ pīṭhagaṁ ye’nubhajanti dhīrās
teṣāṁ sukhaṁ śāśvataṁ netareṣām ||
(Gopāla Tāpanī Upaniṣad: 1.20; cited in Kṛṣṇa Sandarbha 106)

“The Eternal among eternals, the Conscious Being among conscious beings, although one, fulfills the desires of the multitudes. The joy [i.e., siddhi, attainment] of the resolute who worship him situated at the [yoga-] pītha is ever-lasting; that of others is not.”

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yo ha vai kāmena kāmān

yo ha vai kāmena kāmān kāmayate sa kāmī bhavati |
yo ha vai tv akāmena kāmān kāmayate so’kāmī bhavati ||
(Gopāla-tāpanī Upaniṣad: 2.25–26)

“One who engenders desire for objects of desire with desire [to enjoy those objects of desire] is a desirer [of those objects], but one who engenders desire for objects of desire without desire [to enjoy those objects of desire] is a non-desirer [i.e., may appear like a desirer or enjoyer of those objects but actually is not].”

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bhaktir asya bhajanam

bhaktir asya bhajanam | tad ihāmutropādhi-nairāsyenāmuṣmin manaḥ-kalpanam | etad eva ca naiṣkarmyam ||
(Gopāla-tāpanī Upaniṣad: Pūrva, 14; cited in Hari-bhakti-vilāsa: 1.166; Bhakti Sandarbha 169, 234)

“Bhakti is worship (bhajana) of him [i.e., Śrī Kṛṣṇa]. It is engaging the mind in him free from upādhis (adjuncts) [i.e., desires] related to this world and the next [i.e., engaging in hearing, praising, remembering, and so forth related to him without any motivation of attaining anything related to this world or the next but rather with the motivation solely of attaining him such that one can serve and satisfy him]. And this is indeed [secondarily] naiṣkarmya [i.e., mukti, syn., jñāna; lit., exoneration from and transcendence of karma].”

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