Gopāla-tāpanī Upaniṣad

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 service (bhajana) to him [i.e., Śrī Kṛṣṇa]. It is engaging in [alt., offering to] him [along with the other senses] the mind free from all upādhis [i.e., material desires, forms of conditioning, etc.] related to this world and the next [i.e., engaging in hearing, praising, remembering, and so forth in relation to him]. And this is indeed [secondarily] naiṣkarmya [i.e., mukti, or jñāna; lit., exoneration from and transcendence of karma].”

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