Uttara-tāpanī 1
Sourceएकदा हि व्रज-स्त्रियः सकामाः शर्वरीम् उषित्वा सर्वेश्वरं गोपालं कृष्णम् ऊचिरे । उवाच ताः कृष्णः ।
ekadā hi vraja-striyaḥ sakāmāḥ śarvarīm uṣitvā sarveśvaraṃ gopālaṃ kṛṣṇam ūcire | uvāca tāḥ kṛṣṇaḥ |
English translation
Once, the lusty cowherd women of Vraja spent the night with the cowherd Kṛṣṇa, who is the supreme lord of all. In the morning, they engaged in a conversation with him as follows:
Uttara-tāpanī 2
Sourceअनु कस्मै ब्राह्मणाय भक्ष्यं दातव्यं भवति ।
anu kasmai brāhmaṇāya bhakṣyaṃ dātavyaṃ bhavati |
English translation
“To which brāhmaṇa should food be given?”
Uttara-tāpanī 3
Sourceदुर्वाससेति ।
durvāsaseti |
English translation
[Kṛṣṇa answered,] “To Durvāsas.”
Uttara-tāpanī 4
Sourceकथं यास्यामोऽ तीर्त्वा जलं यमुनाया यतः श्रेयो भवति ।
kathaṃ yāsyāmo' tīrtvā jalaṃ yamunāyā yataḥ śreyo bhavati |
English translation
The gopīs asked, “Without crossing the Yamunā’s waters, how will we be able to go in order to reap the benefits of this pious activity?”
Uttara-tāpanī 5
Sourceकृष्णेति ब्रह्मचारीत्य् उक्त्वा मार्गं वो दास्यति
kṛṣṇeti brahmacārīty uktvā mārgaṃ vo dāsyati
English translation
“Just say that Kṛṣṇa is a brahmacārī and the river will give way.”
Uttara-tāpanī 6
Sourceयं मां स्मृत्वाऽगाधा गाधा भवति । यं मां स्मृत्वाऽपूतः पूतो भवति । यं मां स्मृत्वाऽव्रती व्रती भवति । यं मां स्मृत्वा सकामो निष्कामो भवति । यं मां स्मृत्वाऽश्रोत्रियः श्रोत्रियो भवति ॥
yaṃ māṃ smṛtvā'gādhā gādhā bhavati | yaṃ māṃ smṛtvā'pūtaḥ pūto bhavati | yaṃ māṃ smṛtvā'vratī vratī bhavati | yaṃ māṃ smṛtvā sakāmo niṣkāmo bhavati | yaṃ māṃ smṛtvā'śrotriyaḥ śrotriyo bhavati ||
English translation
By remembering me, unfathomable waters become shallow. By remembering me, the impure person is purified. By remembering me, one who is unregulated adopts a regulated life. By remem-bering me, one who is filled with lust becomes desireless. By remembering me, one unlearned in the Vedas becomes learned.
Uttara-tāpanī 7
Sourceश्रुत्वा तद्-वाचं हि वै रौद्रं स्मृत्वा तद्-वाक्येन तीर्त्वा तत्-सौर्यां हि गत्वाश्रमं पुण्यतमं हि नत्वा मुनिं श्रेष्ठतमं हि वै रौद्रं चेति ।
śrutvā tad-vācaṃ hi vai raudraṃ smṛtvā tad-vākyena tīrtvā tat-sauryāṃ hi gatvāśramaṃ puṇyatamaṃ hi natvā muniṃ śreṣṭhatamaṃ hi vai raudraṃ ceti |
English translation
As soon as they heard these words, the gopīs remembered the fiery-tempered son of Rudra (Durvāsas) and, doing as Kṛṣṇa had told them, crossed over the Yamunā. Upon their arrival at the most sanctified hermitage of that leader of the saintly, they offered him their obeisances.
Uttara-tāpanī 8
Sourceदत्त्वास्मै ब्राह्मणाय क्षीर-मयं घृत-मयम् इष्टतमं ह वै मिष्टतमम् । तुष्टः स त्व् आभुक्त्वा हित्वाशिषं प्रयुज्यान्वाज्ञां त्व् अदात् ।
dattvāsmai brāhmaṇāya kṣīra-mayaṃ ghṛta-mayam iṣṭatamaṃ ha vai miṣṭatamam | tuṣṭaḥ sa tv ābhuktvā hitvāśiṣaṃ prayujyānvājñāṃ tv adāt |
English translation
They gave the brāhmaṇa a most desirable sweet milk rice pudding with clarified butter. Durvāsas happily ate the sweet rice, then gave the girls his remnants and blessed them before giving them permission to return.
Uttara-tāpanī 9
Sourceकथं यास्यामोऽतीर्त्वा सौर्याम् ।
kathaṃ yāsyāmo'tīrtvā sauryām |
English translation
The gopīs asked Durvāsas, “How shall we return without crossing the Yamunā?” VV 7b; BY 4a, P 10, J 7b. No comments of significance. ===============
Uttara-tāpanī 10
Sourceस होवाच मुनिः । दूर्वाशिनं मां स्मृत्वा मार्गं वो दास्यतीति ॥
sa hovāca muniḥ | dūrvāśinaṃ māṃ smṛtvā mārgaṃ vo dāsyatīti ||
English translation
The sage said to the gopīs, “Think of me as having eaten nothing but dūrvā grass and the river will make a path for you.”
Uttara-tāpanī 11
Sourceतासां मध्ये हि श्रेष्ठा गान्धर्वी ह्य् उवाच तं ह वै ताभिर् एवं विचार्य ।
tāsāṃ madhye hi śreṣṭhā gāndharvī hy uvāca taṃ ha vai tābhir evaṃ vicārya |
English translation
The best amongst the gopīs, Gāndharvī, spoke to the sage after considering several questions with the other gopīs.
Uttara-tāpanī 12
Sourceकथं कृष्णो ब्रह्मचारी कथं दूर्वाशिनो मुनिः ।
kathaṃ kṛṣṇo brahmacārī kathaṃ dūrvāśino muniḥ |
English translation
Gāndharvī asked, “How can Kṛṣṇa be called a brahmacārī, and how can you be said to be a fasting sage?”
Uttara-tāpanī 13
Sourceतां हि मुख्यां विधाय पूर्वम् अनु कृत्वा तूष्णीम् आसुः ॥
tāṃ hi mukhyāṃ vidhāya pūrvam anu kṛtvā tūṣṇīm āsuḥ ||
English translation
The other gopīs made Gāndharvī their spokeswoman and pushed her to the front. They themselves remained silent.
Uttara-tāpanī 14
Sourceशब्दवान् आकाशः । शब्दाकाशाभ्यां भिन्नः । तस्मिन्न् आकाशस् तिष्ठति । आकाशे तिष्ठति । स ह्य् आकाशस् तं न वेद । स ह्य् आत्माऽहं कथं भोक्ता भवामि ॥
śabdavān ākāśaḥ | śabdākāśābhyāṃ bhinnaḥ | tasminn ākāśas tiṣṭhati | ākāśe tiṣṭhati | sa hy ākāśas taṃ na veda | sa hy ātmā'haṃ kathaṃ bhoktā bhavāmi ||
English translation
Sound is the quality present in the ether. The ātmā is distinct from both sound and ether. The ether is situated in that ātmā, and the ātmā is in the sky. That very same ether, however, does not know the ātmā. Since I am verily that ātmā, how can I be considered an enjoyer?
Uttara-tāpanī 15
Sourceस्पर्शवान् वायुः । स्पर्श-वायुभ्यां भिन्नः । तस्मिन् वायौ तिष्ठति । वायुर् न न वेद तं हि स ह्य् आत्माहं कथं भोक्ता भवामि । रूपवद् इदं हि तेजः । रूपाग्निभ्यां भिन्नः । तस्मिन्न् अग्निस् तिष्ठति । अग्निर् न न वेद तं हि स ह्य् आत्माहं कथं भोक्ता भवामि । रसवत्य आपः । रसाब्भ्यो भिन्नः । तस्मिन्न् आपस् तिष्ठन्ति । अप्सु तिष्थाति । आपस् तं न विदुः । स ह्य् आत्माहं कथं भोक्ता भवामि । गन्धवतीयं भूमिः । गन्ध-भूमिभ्यां भिन्नः । तस्मिन् भूमिस् तिष्ठति । भूमौ तिष्थाति । भूमिस् तं न वेद । स ह्य् आत्माहं कथं भोक्ता भवामि ।
sparśavān vāyuḥ | sparśa-vāyubhyāṃ bhinnaḥ | tasmin vāyau tiṣṭhati | vāyur na na veda taṃ hi sa hy ātmāhaṃ kathaṃ bhoktā bhavāmi | rūpavad idaṃ hi tejaḥ | rūpāgnibhyāṃ bhinnaḥ | tasminn agnis tiṣṭhati | agnir na na veda taṃ hi sa hy ātmāhaṃ kathaṃ bhoktā bhavāmi | rasavatya āpaḥ | rasābbhyo bhinnaḥ | tasminn āpas tiṣṭhanti | apsu tiṣthāti | āpas taṃ na viduḥ | sa hy ātmāhaṃ kathaṃ bhoktā bhavāmi | gandhavatīyaṃ bhūmiḥ | gandha-bhūmibhyāṃ bhinnaḥ | tasmin bhūmis tiṣṭhati | bhūmau tiṣthāti | bhūmis taṃ na veda | sa hy ātmāhaṃ kathaṃ bhoktā bhavāmi |
English translation
Touch is quality associated with the air. The ātmā is distinct from both touch and air. The air is situated in that ātmā, and the ātmā is in the air. The air, however, does not know the ātmā. Since I am verily that ātmā, how can I be considered an enjoyer? Form is the quality present in the fire. The ātmā is distinct from both form and fire. Fire is situated in that ātmā, and the ātmā is in the sky. Fire, however, does not know the ātmā. Since I am verily that ātmā, how can I be considered an enjoyer? Flavor is the attribute of water. The ātmā is distinct from both favor and water. The water is situated in that ātmā, and the ātmā is in the sky. The water, however, does not know the ātmā. Since I am verily that ātmā, how can I be considered an enjoyer? Odor is the attribute present in earth. The ātmā is distinct from both odor and earth. The earth is situated in that ātmā, and the ātmā is in the earth. The earth, however, does not know the ātmā. Since I am verily that ātmā, how can I be considered an enjoyer?
Uttara-tāpanī 16
Sourceइदं हि मनस् तेष्व् एवेदं मनुते । तानीदं हि गृह्णाति ।
idaṃ hi manas teṣv evedaṃ manute | tānīdaṃ hi gṛhṇāti |
English translation
It is the mind alone which considers itself to be the enjoyer of the objects of the senses, because it alone grasps the sense objects.
Uttara-tāpanī 17
Sourceयत्र सर्वम् आत्मैवाभूत् तत्र वा कुत्र मनुते । क्व वा गच्छतीति स ह्य् आत्माहं कथं भोक्ता भवामि ।
yatra sarvam ātmaivābhūt tatra vā kutra manute | kva vā gacchatīti sa hy ātmāhaṃ kathaṃ bhoktā bhavāmi |
English translation
In the situation where everythiug has become the self alone, how can it think itself to be the enjoyer, and of what? Where indeed will it go? In consideration of this, how could I, being that self, be the enjoyer of the sense objects?
Uttara-tāpanī 18
Sourceअयं हि कृष्णो यो वो हि प्रेष्ठः शरीर-द्वय-कारणं भवति ।
ayaṃ hi kṛṣṇo yo vo hi preṣṭhaḥ śarīra-dvaya-kāraṇaṃ bhavati |
English translation
This very Kṛṣṇa, who is your most dearly beloved, is the cause of both bodies.
Uttara-tāpanī 19
Sourceद्वा सुपर्णौ भवतो ब्रह्मणोऽंशभूतस्तथेतरो भोक्ता भवति । अन्यो हि साक्षी भवतीति । वृक्षधर्मे तौ तिष्ठतः । अतो भोक्त्रभोक्तारौ । पूर्वो हि भोक्ता भवति तथेतरोऽभोक्ता कृष्णो भवतीति ।
dvā suparṇau bhavato brahmaṇo'ṃśabhūtastathetaro bhoktā bhavati | anyo hi sākṣī bhavatīti | vṛkṣadharme tau tiṣṭhataḥ | ato bhoktrabhoktārau | pūrvo hi bhoktā bhavati tathetaro'bhoktā kṛṣṇo bhavatīti |
English translation
There are two beautifully plumed birds; the lesser of the two, a fragmentary portion of Brahman, is the enjoyer; the other is merely an observer. They both make their home in this body which, like a tree, is meant to be felled. They are thus the enjoyer and non-enjoyer. The former is the enjoyer; the latter, the non-enjoyer, is Kṛṣṇa.
Uttara-tāpanī 20
Sourceयत्र विद्याविद्ये न विदामो विद्याविद्याभ्यां भिन्नः । विद्यामयो हि यः स कथं विषयी भवतीति ।
yatra vidyāvidye na vidāmo vidyāvidyābhyāṃ bhinnaḥ | vidyāmayo hi yaḥ sa kathaṃ viṣayī bhavatīti |
English translation
In that situation we know neither knowledge nor ignorance; [for] he is distinct from both knowledge and ignorance. How can he who is knowledge in essence be a sensualist? BY 14: Now Durvāsas takes up the question of why one [of the individual soul and the indweller] is the enjoyer and the other not. Whereas God is distinct from both knowledge and ignorance, we know neither knowledge nor ignorance. The reason for this is given: “he is knowledge in essence.” Knowledge refers to a mode of being in which there is only Brahman in the awareness that there is nothing beyond Brahman. Because of its self-illuminatory nature, [Brahman] cannot be the object of knowledge, just as the sun lights up objects like pots, etc., in this world, while the pots, etc., of the world do not illuminate the sun. P 25, J: Now Durvāsas wishes to show how this applies to Kṛṣṇa in particular. Knowledge and ignorance are both functions of the illusory energy. As Kṛṣṇa himself says in the Eleventh Canto: vidyāvidye mama tanū viddhy uddhava śarīriṇām mokṣa-bandha-karī ādye māyayā me vinirmite O Uddhava, know that knowledge and ignorance are two manifestations from me which bring liberation and bondage to the embodied beings. Both are beginningless and are the creations of my illusory potency (SB 11.11.3). “In that situation” means when in a situation of proximity to him [who keeps himself distinct from both knowledge and ignorance]. “We do not know” means “we do not recognize.” This non-recognition is the result of knowing that Kṛṣṇa is the source of the partial manifestation, antaryāmī, who is the source of knowledge and ignorance in this universe. This is stated in Viṣṇu-purāṇa, yasyāyutāyutāṃśāṃśe viśva-śaktir iyaṃ sthitā The creative power of this universe is situation in the portion of a portion [of Viṣṇu]. (ViP 1.9.52) When Durvāsas says, “He is distinct from both knowledge and ignorance,” he means that he keeps himself separate from these material functions. As Arjuna says in the First Canto: tvam ādyaḥ puruṣaḥ sākṣād īśvaraḥ prakṛteḥ paraḥ māyāṃ vyudasya cic-chaktyā kaivalye sthita ātmani You are the original person himself, transcendental to material energy. You have cast away the effects of the material energy by dint of your spiritual potency. You are always situated in the liberated state, the Self (SB 1.7.23). Durvāsas continues by explaining the reason for his being distinct from knowledge and nescience: “He is knowledge in essence.” Knowledge here refers to the great science (mahā-vidyā), which is the transcendental potency or cit-śakti he possesses in fullness. This being the case, how can he be a material sensualist or viṣayī? ===============
Uttara-tāpanī 21
Sourceयो ह वै कामेन कामान् कामयते स कामी भवति । यो ह वै त्वकामेन कामान् कामयते सोऽकामी भवति ।
yo ha vai kāmena kāmān kāmayate sa kāmī bhavati | yo ha vai tvakāmena kāmān kāmayate so'kāmī bhavati |
English translation
A sensualist is one who wishes for sense gratification with a desire to enjoy. A non-sensualisit is one who desires sense objects without any such motivation.
Uttara-tāpanī 22
Sourceजन्म-जराभ्यां भिन्नः स्थाणुर् अयम् अच्छेद्योऽयं योऽसौ सौर्ये तिष्ठति योऽसौ गोषु तिष्ठति योऽसौ गाः पालयति । योऽसौ गोपेषु तिष्ठति । योऽसौ सर्वेषु वेदेषु तिष्ठति । योऽसौ सर्व-वेदैर् गीयते । योऽसौ सर्वेषु भूतेष्व् आविश्य भूतानि विदधाति स वो हि स्वामी भवति ।
janma-jarābhyāṃ bhinnaḥ sthāṇur ayam acchedyo'yaṃ yo'sau saurye tiṣṭhati yo'sau goṣu tiṣṭhati yo'sau gāḥ pālayati | yo'sau gopeṣu tiṣṭhati | yo'sau sarveṣu vedeṣu tiṣṭhati | yo'sau sarva-vedair gīyate | yo'sau sarveṣu bhūteṣv āviśya bhūtāni vidadhāti sa vo hi svāmī bhavati |
English translation
Being beyond both birth and old age, he is immoveable, nor can he be cut. He is situated in the effulgence of the sun. He resides amongst the cows; he herds the cows. He associates with the cowherds. He is found in all the Vedas; he is glorified by all the Vedas. He enters into all living beings and brings them life. That person is your husband, Kṛṣṇa.
Uttara-tāpanī 23
Sourceसा ह्य् उवाच गान्धर्वी कथं वास्मासु जातोऽसौ गोपालः । कथं वा ज्ञातोऽसौ त्वया मुने कृष्णः । को वास्य मन्त्रः । किं वास्य स्थानं । कथं वा देवक्यां जातः । को वास्य ज्यायान् रामो भवति । कीदृशी पूजास्य गोपालस्य भवति । साक्षात्-प्रकृति-परो योऽयम् आत्मा गोपालः कथं त्व् अवतीर्णो भूम्यां हि वै ॥
sā hy uvāca gāndharvī kathaṃ vāsmāsu jāto'sau gopālaḥ | kathaṃ vā jñāto'sau tvayā mune kṛṣṇaḥ | ko vāsya mantraḥ | kiṃ vāsya sthānaṃ | kathaṃ vā devakyāṃ jātaḥ | ko vāsya jyāyān rāmo bhavati | kīdṛśī pūjāsya gopālasya bhavati | sākṣāt-prakṛti-paro yo'yam ātmā gopālaḥ kathaṃ tv avatīrṇo bhūmyāṃ hi vai ||
English translation
Then Gāndharvī said, “How did that Gopāla come to take birth amongst us cowherds? And how did you, O sage, come to recognize him for who he is? What is his mantra? What is his place and how did he take birth as the son of Devakī? Who is his older brother Rāma? By which rituals should Gopāla be worshiped? And how could this cowherd, who is the soul of all beyond the material nature have descended onto this earth?
Uttara-tāpanī 24
Sourceस होवाच तां ह वै । एको ह वै पूर्वं नारायणो देवः । यस्मिन् लोका ओताश् च प्रोताश् च । तस्य हृत्-पद्माज् जातोऽब्जयोनिस् तपित्वा तस्मै हि वरं ददौ । स काम-प्रश्नम् एव वव्रे । तं हास्मै ददौ ।
sa hovāca tāṃ ha vai | eko ha vai pūrvaṃ nārāyaṇo devaḥ | yasmin lokā otāś ca protāś ca | tasya hṛt-padmāj jāto'bjayonis tapitvā tasmai hi varaṃ dadau | sa kāma-praśnam eva vavre | taṃ hāsmai dadau |
English translation
Durvāsas answered her, “In the beginning, only Lord Nārāyaṇa existed. The worlds were contained within him, woven like thread on a loom. Born in the lotus of his heart, Brahmā performed austerities until Nārāyaṇa awarded him a boon. Brahmā asked to be permitted to pose any question he chose and Nārāyaṇa granted him this wish.
Uttara-tāpanī 25
Sourceस होवाचाब्जयोनिः । योऽवताराणां मध्ये श्रेष्ठोऽवतारः को भविता । येन लोकास् तुष्टा देवास् तुष्टा भवन्ति । यं स्मृत्वा मुक्ता अस्मात् संसाराद् भवन्ति । कथं वास्यावतारस्य ब्रह्मता भवति ।
sa hovācābjayoniḥ | yo'vatārāṇāṃ madhye śreṣṭho'vatāraḥ ko bhavitā | yena lokās tuṣṭā devās tuṣṭā bhavanti | yaṃ smṛtvā muktā asmāt saṃsārād bhavanti | kathaṃ vāsyāvatārasya brahmatā bhavati |
English translation
The lotus-born then began his inquiries: “Which avatāra is paramount amongst all the avatāras? By which avatāra are the people of the world and the gods most pleased? And by remembering which avatāra does one become liberated from the cycle of births and deaths? How can such an avatāra be considered to possess the characteristics of Brahman?
Uttara-tāpanī 26
Sourceस होवाच तं हि नारायणो देवः । सकाम्या मेरोः शृङ्गे यथा सप्तपूर्यो भवन्ति । तथा निष्काम्याः सकाम्याश् च भूगोल-चक्रे सप्तपूर्यो भवन्ति । तासां मध्ये साक्षाद् ब्रह्म गोपाल-पुरीति ॥
sa hovāca taṃ hi nārāyaṇo devaḥ | sakāmyā meroḥ śṛṅge yathā saptapūryo bhavanti | tathā niṣkāmyāḥ sakāmyāś ca bhūgola-cakre saptapūryo bhavanti | tāsāṃ madhye sākṣād brahma gopāla-purīti ||
English translation
Lord Nārāyaṇa then answered Brahmā as follows, “Just as on the peak of Mount Meru there are seven heavenly or wish-fulfilling (sakāmyāḥ) cities, similarly, on the surface of the earth there are seven cities, some of which are sources of sensual enjoyment, others that are sources of liberation and freedom from desire. Of these, the city that is directly Brahman itself is the city of the cowherds, Gopāla-purī.
Uttara-tāpanī 27
Sourceसकाम्या निष्काम्या देवानां सर्वेषां भूतानां भवति । यथा हि वै सरसि पद्मं तिष्ठति तथा भूम्यां तिष्ठतीति चक्रेण रक्षिता हि वै मथुरा तस्माद् गोपालपुरी भवति ।
sakāmyā niṣkāmyā devānāṃ sarveṣāṃ bhūtānāṃ bhavati | yathā hi vai sarasi padmaṃ tiṣṭhati tathā bhūmyāṃ tiṣṭhatīti cakreṇa rakṣitā hi vai mathurā tasmād gopālapurī bhavati |
English translation
This Gopāla-purī bestows both sense enjoyment and liberation on all the gods and the inhabitants of this world. Just as a lotus flower sits on a pool of water, so is Mathurā situated on this earth, ever protected by Viṣṇu’s Sudarśana discus. Mathurā is therefore Gopāla’s city.
Uttara-tāpanī 28
Sourceबृहद् बृहद्-वनं मधोर् मधु-वनं तालस् ताल-वनं काम्यं काम्य-वनं बहुला बहुल-वनं कुमुदं कुमुद-वनं खदिरः खदिर-वनं भद्रो भद्र-वनं भाण्डीर इति भाण्डीर-वनं श्री-वनं लोह-वनं वृन्दाया वृन्दा-वनम् एतैर् आवृता पुरी भवति ॥
bṛhad bṛhad-vanaṃ madhor madhu-vanaṃ tālas tāla-vanaṃ kāmyaṃ kāmya-vanaṃ bahulā bahula-vanaṃ kumudaṃ kumuda-vanaṃ khadiraḥ khadira-vanaṃ bhadro bhadra-vanaṃ bhāṇḍīra iti bhāṇḍīra-vanaṃ śrī-vanaṃ loha-vanaṃ vṛndāyā vṛndā-vanam etair āvṛtā purī bhavati ||
English translation
That abode of Gopāla is surrounded by twelve forests. The first is the largest and is therefore known as Bṛhadvana. The second is named Madhuvana after the demon known as Madhu; the third is known as Tālavana for the tāla palm trees that fill it; the fourth is known as Kāmyavana because it fulfills desires; the fifth is Bahulavana, the forest of Bahulā; the sixth is Kumudavana, the forest filled with kumuda flowers; the seventh is Khadiravana, a forest of khadira trees; the eighth, Bhadravana, a forest of bhadra trees; the ninth, Bhāṇḍīravana, because of the Bhāṇḍīra banyan tree; the tenth is Śrīvana, the forest of Lakṣmī; the eleventh is Lohavana and the twelfth is the forest of Vṛndā, Vṛndāvana.
Uttara-tāpanī 29
Sourceतत्र तेष्व् एव गहनेष्व् एवं देवा मनुष्या गन्धर्वा नागाः किन्नरा गायन्तीति नृत्यन्तीति ।
tatra teṣv eva gahaneṣv evaṃ devā manuṣyā gandharvā nāgāḥ kinnarā gāyantīti nṛtyantīti |
English translation
In the midst of these thick forests, gods, humans, Gāndharvas, Nāgas, and Kinnaras sing and dance.
Uttara-tāpanī 30
Sourceतत्र द्वादशादित्या एकादश रुद्रा अष्टौ वसवः सप्तमुनयो ब्रह्मा नारदश्च पञ्च विनायका वीरेश्वरो रुद्रेश्वरो अम्बिकेश्वरो गणेश्वरो नीलकण्ठेश्वरो विश्वेश्वरो गोपालेश्वरो भद्रेश्वर आद्यानि लिङ्गानि चतुर्विंशतिर्भवन्ति ।
tatra dvādaśādityā ekādaśa rudrā aṣṭau vasavaḥ saptamunayo brahmā nāradaśca pañca vināyakā vīreśvaro rudreśvaro ambikeśvaro gaṇeśvaro nīlakaṇṭheśvaro viśveśvaro gopāleśvaro bhadreśvara ādyāni liṅgāni caturviṃśatirbhavanti |
English translation
The twelve Ādityas, eleven Rudras, eight Vasus, seven sages, Brahmā, Nārada, the five Vināyakas, Vīreśvara, Rudreśvara, Ambikeśvara, Gaṇeśvara, Nīlakaṇṭheśvara, Viśveśvara, Gopāleśvara, Bhadreśvara and other Śiva liṅgas. Altogether, there are twenty-four such liṅgas including these.
Uttara-tāpanī 31
Sourceद्वे वने स्तः कृष्ण-वनं भद्र-वनम् । तयोर् अन्तर् द्वादश-वनानि पुण्यानि पुण्यतमानि । तेष्व् एव देवास् तिष्ठन्ति सिद्धाः सिद्धिं प्राप्ताः ।
dve vane staḥ kṛṣṇa-vanaṃ bhadra-vanam | tayor antar dvādaśa-vanāni puṇyāni puṇyatamāni | teṣv eva devās tiṣṭhanti siddhāḥ siddhiṃ prāptāḥ |
English translation
There are in fact only two forests in Mathurā; these are named Kṛṣṇavana and Bhadravana. It is within these two forests that the aforementioned twelve forests, some of which are pure and holy, others of which are most pure and holy, are contained. The gods live there and the perfected souls attained their perfections there.
Uttara-tāpanī 32
Sourceतत्र हि रामस्य राम-मूर्तिः प्रद्युम्नस्य प्रद्युम्न-मूर्तिर् अनिरुद्धस्यानिरुद्ध-मूर्तिः कृष्णस्य कृष्ण-मूर्तिः । वनेष्व् एवं मथुरास्व् एवं द्वादश-मूर्तयो भवन्ति ।
tatra hi rāmasya rāma-mūrtiḥ pradyumnasya pradyumna-mūrtir aniruddhasyāniruddha-mūrtiḥ kṛṣṇasya kṛṣṇa-mūrtiḥ | vaneṣv evaṃ mathurāsv evaṃ dvādaśa-mūrtayo bhavanti |
English translation
There, Kṛṣṇa is present in different forms: Rāma’s Rāma-mūrti, Pradyumna’s form as Pradyumna, Aniruddha’s form as Aniruddha, Kṛṣṇa’s form as Kṛṣṇa are all present. In this way, twelve different forms of Kṛṣṇa are present in the forests of Mathurā.
Uttara-tāpanī 33
Sourceएकां हि रुद्रा यजन्ति । द्वितीयां हि ब्रह्मा यजति । तृतीयां ब्रह्मजा यजन्ति । चतुर्थीं मरुतो यजन्ति । पञ्चमीं विनायका यजन्ति । षष्ठीं वसवो यजन्ति । सप्तमीम् ऋषयो यजन्ति । अष्टमीं गन्धर्वा यजन्ति । नवमीम् अप्सरसो यजन्ति । दशमी वै ह्य् अन्तर्धाने तिष्ठति । एकादशमेति स्वपदं गता । द्वादशमेति भूम्यां हि तिष्ठति ॥
ekāṃ hi rudrā yajanti | dvitīyāṃ hi brahmā yajati | tṛtīyāṃ brahmajā yajanti | caturthīṃ maruto yajanti | pañcamīṃ vināyakā yajanti | ṣaṣṭhīṃ vasavo yajanti | saptamīm ṛṣayo yajanti | aṣṭamīṃ gandharvā yajanti | navamīm apsaraso yajanti | daśamī vai hy antardhāne tiṣṭhati | ekādaśameti svapadaṃ gatā | dvādaśameti bhūmyāṃ hi tiṣṭhati ||
English translation
The first of these twelve forms is worshiped by the Rudras, the second by Brahmā, the third by the sons of Brahmā, the fourth by the Maruts, the fifth by the Vināyakas, the sixth by the Vasus, the seventh by the seven Ṛṣis, the eighth by the Gandharvas, the ninth by the Apsaras. The tenth is invisible, the eleventh has gone to the Vaikuṇṭha abode and the twelfth one is on the Earth.
Uttara-tāpanī 34
Sourceतां हि ये यजन्ति ते मृत्युं तरन्ति मुक्तिं लभन्ते । गर्भ-जन्म-जरा-मरण-ताप-त्रयात्मकं दुःखं तरन्ति ॥
tāṃ hi ye yajanti te mṛtyuṃ taranti muktiṃ labhante | garbha-janma-jarā-maraṇa-tāpa-trayātmakaṃ duḥkhaṃ taranti ||
English translation
Those who worship any one of these forms conquers death and attains liberation. They conquer over suffering in the womb, taking birth, old age and death, as well as the threefold miseries.
Uttara-tāpanī 35
Sourceतद् अप्य् एते श्लोका भवन्ति । सम्प्राप्य मथुरां रम्यां सदा ब्रह्मादि-सेविताम् । शङ्ख-चक्र-गदा-शार्ङ्ग-रक्षितां मुसलादिभिः ॥
tad apy ete ślokā bhavanti | samprāpya mathurāṃ ramyāṃ sadā brahmādi-sevitām | śaṅkha-cakra-gadā-śārṅga-rakṣitāṃ musalādibhiḥ ||
English translation
A number of verses are cited here in this connexion. Coming to the lovely land of Mathurā, which is always frequented by Brahmā and other gods and protected by the Lord’s weapons—the conch, the discus, mace and bow—as well as by clubs, [one is fulfilled].
Uttara-tāpanī 36
Sourceयत्रासौ संस्थितः कृष्णस् त्रिभिः शक्त्या समाहितः । रामानिरुद्ध-प्रद्युम्नै रुक्मिण्या सहितो विभुः ॥
yatrāsau saṃsthitaḥ kṛṣṇas tribhiḥ śaktyā samāhitaḥ | rāmāniruddha-pradyumnai rukmiṇyā sahito vibhuḥ ||
English translation
The powerful Lord Kṛṣṇa resides there eternally with his three expansions, Rāma, Aniruddha and Pradyumna and his śakti, Rukmiṇī.
Uttara-tāpanī 37
Sourceचतुः-शब्दो भवेद् एको ह्य् ओंकारस्यांशकैः कृतः ॥
catuḥ-śabdo bhaved eko hy oṃkārasyāṃśakaiḥ kṛtaḥ ||
English translation
The one is verily made up of four words, made up of the constituent elements of the syllable om.
Uttara-tāpanī 38
Sourceतस्माद् एवं परो रजसेति सोऽहम् इत्य् अवधार्यात्मानं गोपालोऽहम् इति भावयेत् ।
tasmād evaṃ paro rajaseti so'ham ity avadhāryātmānaṃ gopālo'ham iti bhāvayet |
English translation
Therefore, in the consciousness that, “I am the divine lord beyond the mode of passion,” one should meditate on the self, [thinking], “I am Gopāla.”
Uttara-tāpanī 39
Sourceस मोक्षम् अश्नुते । स ब्रह्मत्वम् अधिगच्छति । स ब्रह्मविद् भवति ।
sa mokṣam aśnute | sa brahmatvam adhigacchati | sa brahmavid bhavati |
English translation
He enjoys the liberated state. He attains the status of Brahman. He becomes a knower of Brahman.
Uttara-tāpanī 40
Sourceयो गोपान् जीवान् वै आत्मत्वेनासृष्टि-पर्यन्तम् आलाति स गोपालो भवति हि । ॐ तद् यत् सोऽहं । परं ब्रह्म कृष्णात्मको नित्यानन्दैक-रूपः सोऽहम् । ॐ तद् गोपाल एव परं सत्यम् अबाधितम् । सोऽहम् इत्य् आत्मानम् आदाय मनसैक्यं कुर्यात् । आत्मानं गोपालोऽहम् इति भावयेत् । स एवाव्यक्तोऽनन्तो नित्यो गोपालः ॥
yo gopān jīvān vai ātmatvenāsṛṣṭi-paryantam ālāti sa gopālo bhavati hi | oṃ tad yat so'haṃ | paraṃ brahma kṛṣṇātmako nityānandaika-rūpaḥ so'ham | oṃ tad gopāla eva paraṃ satyam abādhitam | so'ham ity ātmānam ādāya manasaikyaṃ kuryāt | ātmānaṃ gopālo'ham iti bhāvayet | sa evāvyakto'nanto nityo gopālaḥ ||
English translation
He who from the very beginning of creation takes the living entities, known as the gopas, as his very self is verily Gopāla. One should think: The truth is identical with the sacred syllable om, and I am he. I am he who is the Supreme Brahman, the essence of whom is Kṛṣṇa, whose only form is one of eternal bliss. That Gopāla is the unobstructed supreme truth. Thinking “I am he,” one should take control of the self and concentrate the mind. One should then meditate on the self, thinking “I am Gopāla.” Verily he is the unmanifest, infinite and eternal Gopāla.
Uttara-tāpanī 41
Sourceशङ्ख-चक्र-गदा-पद्म-वनमालावृतस् तु वै ॥
śaṅkha-cakra-gadā-padma-vanamālāvṛtas tu vai ||
English translation
O Brahmā, I will remain forever in Mathurā, surrounded by my symbols, the conch, discus, club, lotus and a flower garland.
Uttara-tāpanī 42
Sourceविश्व-रूपं परं ज्योतिः-स्वरूपं रूप-वर्जितं । हृदा मां संस्मरन् ब्रह्मन् तत्-पदं याति निश्चितम् ॥
viśva-rūpaṃ paraṃ jyotiḥ-svarūpaṃ rūpa-varjitaṃ | hṛdā māṃ saṃsmaran brahman tat-padaṃ yāti niścitam ||
English translation
O Brahmā, by remembering me with a devoted heart as the universal form, the supreme form of effulgence, who is devoid of form, you will certainly attain that supreme abode.
Uttara-tāpanī 43
Sourceमथुरा-मण्डले यस् तु जम्बु-द्वीपे स्थितोऽपि वा । योऽर्चयेत् प्रतिमां मां च स मे प्रियतरो भुवि ॥
mathurā-maṇḍale yas tu jambu-dvīpe sthito'pi vā | yo'rcayet pratimāṃ māṃ ca sa me priyataro bhuvi ||
English translation
Or simply by residing in the region of Mathurā in India (Jambudvīpa) and worshiping my deity form, one becomes most dear to me.
Uttara-tāpanī 44
Sourceतस्याम् अधिष्ठितः कृष्ण-रूपी पूज्यस् त्वया सदा । चतुर्धा चास्याधिकार-भेदत्वेन यजन्ति माम् ॥
tasyām adhiṣṭhitaḥ kṛṣṇa-rūpī pūjyas tvayā sadā | caturdhā cāsyādhikāra-bhedatvena yajanti mām ||
English translation
The deity form of Kṛṣṇa situated in Mathurā is to be always worshiped by you. People worship me in four ways according to their qualifications.
Uttara-tāpanī 45
Sourceयुगानुवर्तिनो लोका यजन्तीह सुमेधसः । गोपालं सानुजं राम-रुक्मिण्या सह तत्-परम् ॥
yugānuvartino lokā yajantīha sumedhasaḥ | gopālaṃ sānujaṃ rāma-rukmiṇyā saha tat-param ||
English translation
In this world, the most intelligent people following the principles of religion for the age will worship Gopāla and those born after him, accompanied by Rāma and Rukmiṇī for whom he has great affection.
Uttara-tāpanī 46
Sourceगोपालोऽहम् अजो नित्यः प्रद्युम्नोऽहं सनातनः । रामोऽहम् अनिरुद्धोऽहम् आत्मानम् अर्चयेद् बुधः ॥
gopālo'ham ajo nityaḥ pradyumno'haṃ sanātanaḥ | rāmo'ham aniruddho'ham ātmānam arcayed budhaḥ ||
English translation
I am Gopāla, unborn and eternal. I am the everlasting Pradyumna. I am Rāma and I am Aniruddha. The wise man thus worships the Ātmā.
Uttara-tāpanī 47
Sourceमयोक्तेन स्व-धर्मेण निष्कामेण विभागशः । तैर् अयं पूजनीयो वै भद्र-कृष्ण-निवासिभिः ॥
mayoktena sva-dharmeṇa niṣkāmeṇa vibhāgaśaḥ | tair ayaṃ pūjanīyo vai bhadra-kṛṣṇa-nivāsibhiḥ ||
English translation
Those living in the forests of Bhadravana and Kṛṣṇavana should worship this form of the Lord without material desire by their personal religious principles which I myself have enunciated in their various divisions.
Uttara-tāpanī 48
Sourceतद्-धर्म-गति-हीना ये तस्यां मयि परायणाः । कलिना ग्रसिता ये वै तेषां तस्याम् अवस्थितिः ॥
tad-dharma-gati-hīnā ye tasyāṃ mayi parāyaṇāḥ | kalinā grasitā ye vai teṣāṃ tasyām avasthitiḥ ||
English translation
Even those who are without any direction in these religious principles and who are swallowed up by the argumentative character of this age, still may take up residence there in Mathurā if they are devoted to me.
Uttara-tāpanī 49
Sourceयथा त्वं सह पुत्रैस् तु यथा रुद्रो गणैः सह । यथा श्रियाभियुक्तोऽहं तथा भक्तो मम प्रियः ॥
yathā tvaṃ saha putrais tu yathā rudro gaṇaiḥ saha | yathā śriyābhiyukto'haṃ tathā bhakto mama priyaḥ ||
English translation
My devotee is dear to me just as you are to your sons, and just as Rudra is to his associates, and just as I am to Lakṣmī, in her companionship.
Uttara-tāpanī 50
Sourceस होवाचाब्जयोनिः । चतुर्भिर् देवैः कथम् एको देवः स्याद् एकम् अक्षरं यद् विश्रुतम् अनेकाक्षरं कथं भूतम् ।
sa hovācābjayoniḥ | caturbhir devaiḥ katham eko devaḥ syād ekam akṣaraṃ yad viśrutam anekākṣaraṃ kathaṃ bhūtam |
English translation
Then the lotus-born asked, “How can four deities make a single god. And how does the single syllable OM, which has been explained as being unique in the Śrutis, become four-fold?”
Uttara-tāpanī 51
Sourceस होवाच तं ह वै पूर्वं हि एकम् एवाद्वितीयं ब्रह्मासीत् । तस्माद् अव्यक्तम् एवाक्षरम् । तस्माद् अक्षरात् महत्-तत्त्वम् । महतो वै हंकारः । तस्माद् एवाहंकारात् पञ्च-तन्मात्राणि । तेभ्यो भूतानि । तैर् आवृतम् अक्षरं भवति ।
sa hovāca taṃ ha vai pūrvaṃ hi ekam evādvitīyaṃ brahmāsīt | tasmād avyaktam evākṣaram | tasmād akṣarāt mahat-tattvam | mahato vai haṃkāraḥ | tasmād evāhaṃkārāt pañca-tanmātrāṇi | tebhyo bhūtāni | tair āvṛtam akṣaraṃ bhavati |
English translation
Nārāyaṇa answered him, “Originally there was only one truth without a second. That was Brahman. From that Brahman came the unmanifest and indestructible syllable OM. From that indestructible sound vibration came the Mahat-tattva. From the Mahat came the ego. From the ego, the five tanmātras or sense objects; from them, the elements. The imperishable sound OM is covered by the elements.
Uttara-tāpanī 52
Sourceअक्षरोऽहम् ओंकारोऽहम् अजरोऽमरोऽभयोऽमृतो ब्रह्माभयं हि वै स मुक्तोऽहम् अस्मि । अक्षरोऽहम् अस्मि ।
akṣaro'ham oṃkāro'ham ajaro'maro'bhayo'mṛto brahmābhayaṃ hi vai sa mukto'ham asmi | akṣaro'ham asmi |
English translation
I am imperishable; I am oṃkāra which never grows old, nor dies, nor knows fear and is immortal. I am verily the fearless Brahman. Therefore, I am liberated. I am indestructible.”
Uttara-tāpanī 53
Sourceसत्ता-मात्रं विश्व-रूपं प्रकाशं व्यापकं तथा एकम् एवाद्वयं ब्रह्म मायया तु चतुष्टयम् ॥
sattā-mātraṃ viśva-rūpaṃ prakāśaṃ vyāpakaṃ tathā ekam evādvayaṃ brahma māyayā tu catuṣṭayam ||
English translation
Brahman is pure existence, the form of the universe, light and all-pervasive. It is one without a second, but through Māyā becomes fourfold.
Uttara-tāpanī 54-55
Sourceप्राज्ञात्मकोऽनिरुद्धो मकाराक्षरसम्भवः । अर्धमात्रात्मकः कृष्णो यस्मिन् विश्वं प्रतिष्ठितम् ॥
prājñātmako'niruddho makārākṣarasambhavaḥ | ardhamātrātmakaḥ kṛṣṇo yasmin viśvaṃ pratiṣṭhitam ||
English translation
The son of Rohiṇī, Rāma, comes out of the first part of the praṇava, the letter a. Pradyumna, who is composed of fire, is produced from the vowel u. Aniruddha is identified with the prājṣa state and is produced from the letter m, the third element of oṃkāra. The mātrā that cuts off the vowel is Kṛṣṇa, in whom the entire universe is established.
Uttara-tāpanī 56
Sourceकृष्णात्मिका जगत्-कर्त्री मूल-प्रकृति-रुक्मिणी । व्रज-स्त्री-जन-सम्भूत-श्रुतिभ्यो ब्रह्म-सङ्गतः । प्रणवत्वेन प्रकृतिं वदन्ति ब्रह्म-वादिनः ॥
kṛṣṇātmikā jagat-kartrī mūla-prakṛti-rukmiṇī | vraja-strī-jana-sambhūta-śrutibhyo brahma-saṅgataḥ | praṇavatvena prakṛtiṃ vadanti brahma-vādinaḥ ||
English translation
Having Kṛṣṇa as her essence, Rukmiṇī is the basis of the material nature (mūla-prakṛti) and the creator of the universe. From the revealed knowledge (śruti) produced by the questions of the women of Vraja and as a result of her association with Brahman, the Brahmavādins identify Kṛṣṇa’s potency (prakṛti) with praṇava.
Uttara-tāpanī 57
Sourceतस्माद् ओंकार-सम्भूतो गोपालो विश्व-संस्थितः ।
tasmād oṃkāra-sambhūto gopālo viśva-saṃsthitaḥ |
English translation
Therefore, Gopāla, in whom the entire universe is situated, is produced from the oṃkāra.
Uttara-tāpanī 58
Sourceक्लीम्-ओंकारस्यैक्यत्वं पठ्यते ब्रह्म-वादिभिः । मथुरायां विशेषेण मां ध्यायन् मोक्षम् अश्नुते ॥
klīm-oṃkārasyaikyatvaṃ paṭhyate brahma-vādibhiḥ | mathurāyāṃ viśeṣeṇa māṃ dhyāyan mokṣam aśnute ||
English translation
Those who are knowledgeable about Brahman utter the syllable klīm in the understanding that it is one with OM. All who meditate on me, especially those in the land of Mathurā, enjoy the state of liberation.
Uttara-tāpanī 59
Sourceअष्ट-पत्रं विकसितं हृत्-पद्मं तत्र संस्थितम् । दिव्य-ध्वजातपत्रैस् तु चिह्नितं चरण-द्वयम् ॥
aṣṭa-patraṃ vikasitaṃ hṛt-padmaṃ tatra saṃsthitam | divya-dhvajātapatrais tu cihnitaṃ caraṇa-dvayam ||
English translation
One should visualize me situated on a blooming eight-petalled lotus in the heart and meditate on my feet which are marked with the divine signs of the flag and parasol.
Uttara-tāpanī 60
Sourceश्रीवत्स-लाञ्छनं हृत्-स्थं कौस्तुभं प्रभया युतम् । चतुर्-भुजं शङ्ख-चक्र-शार्ङ्ग-पद्म-गदान्वितम् ॥
śrīvatsa-lāñchanaṃ hṛt-sthaṃ kaustubhaṃ prabhayā yutam | catur-bhujaṃ śaṅkha-cakra-śārṅga-padma-gadānvitam ||
English translation
[Meditate on me] with the sign of Śrīvatsa on my chest, the effulgent kaustubha jewel over my heart, with four arms and holding my weapons and symbols: the conch, the discus, my bow Śārṅga, the lotus and mace.
Uttara-tāpanī 61
Sourceसुकेयुरान्वितं बाहुं कण्ठं माला-सुशोभितम् । द्युमत्-किरीट-वलयं स्फुरन्-मकर-कुण्डलम् ॥
sukeyurānvitaṃ bāhuṃ kaṇṭhaṃ mālā-suśobhitam | dyumat-kirīṭa-valayaṃ sphuran-makara-kuṇḍalam ||
English translation
[One should meditate on me] decorated with arm bands, a beautiful garland around my neck, an effulgent crown and dangling, dolphin earrings. ===============
Uttara-tāpanī 62
Sourceहिरण्मयं सौम्य-तनुं स्व-भक्तायाभय-प्रदम् । ध्यायेन् मनसि मां नित्यं वेणु-शृङ्ग-धरं तु वा ॥
hiraṇmayaṃ saumya-tanuṃ sva-bhaktāyābhaya-pradam | dhyāyen manasi māṃ nityaṃ veṇu-śṛṅga-dharaṃ tu vā ||
English translation
One should always meditate on me in a golden form, with an attractive appearance, awarding fearlessness to my devotees. Or alternatively, holding a flute and buffalo horn.
Uttara-tāpanī 63
Sourceतत्-सार-भूतं यद् यस्यां मथुरा सा निगद्यते ॥
tat-sāra-bhūtaṃ yad yasyāṃ mathurā sā nigadyate ||
English translation
The name Mathurā has been given to this land because the manifest essence of the knowledge of Brahman by which the entire universe has been churned appears there.
Uttara-tāpanī 64
Sourceअष्ट-दिक्पालिभिर् भूमिः पद्मं विकसितं जगत् । संसारार्णव-सञ्जातं सेवितं मम मानसे ॥
aṣṭa-dikpālibhir bhūmiḥ padmaṃ vikasitaṃ jagat | saṃsārārṇava-sañjātaṃ sevitaṃ mama mānase ||
English translation
The blooming lotus is the earth and is identical with the universe; it grows from the waters of the ocean of saṃsāra and is dwelt in by the eight lords of the directions. It exists in my mind.
Uttara-tāpanī 65
Sourceचन्द्र-सूर्य-त्विषो दिव्या ध्वजा मेरुर् हिरण्मयः । आतपत्रं ब्रह्म-लोकम् अधोर्ध्वं चरणं स्मृतम् ॥
candra-sūrya-tviṣo divyā dhvajā merur hiraṇmayaḥ | ātapatraṃ brahma-lokam adhordhvaṃ caraṇaṃ smṛtam ||
English translation
The feet of that universal form are said to be both above and below. The splendours of the sun and moon are the divine flags which decorate them, while Mount Meru is the golden staff holding up the parasol, Brahmaloka. VV 66: Nārāyaṇa goes on to describe the universal form’s feet, which are decorated with divine flags and parasol (see verse 59b). The divine flags (divya-dhvajāḥ) are the effulgent sun and moon. Mount Meru is the pole holding up the parasol and the parasol itself is Brahmaloka. The unusual sandhi form adhordhvaṃ and the use of caraṇaṃ in the neuter are both the result of metrical considerations. BY 52 Follows VV. P, J: The light of the moon and sun and other heavenly luminaries are my transcendental effulgence and therefore it should be understood that they are worshipable. One should worship Mount Meru as a golden flag (dhvajā). One should worship Brahma-loka as my parasol and my feet as the planets above and below, namely the seven Pātāla regions. The unusual compound adhordhvam is the result of prosodical considerations. SM 66, YM 66, KK 81. YM and KK have followed the PJ version, whereas I follow VV. ===============
Uttara-tāpanī 66
Sourceश्रीवत्सं च स्वरूपं च वर्तते लाञ्छनैः सह । श्रीवत्स-लाञ्छनं तस्मात् कथ्यते ब्रह्मवादिभिः ॥
śrīvatsaṃ ca svarūpaṃ ca vartate lāñchanaiḥ saha | śrīvatsa-lāñchanaṃ tasmāt kathyate brahmavādibhiḥ ||
English translation
Both my form as Śrīvatsa (Nārāyaṇa) and the universal form (svarūpa) have their identifying marks. Therefore I am known to the philosophers of Brahman by the name Śrīvatsa-lāṣchana.
Uttara-tāpanī 67
Sourceयेन सूर्याग्नि-वाक्-चन्द्रं तेजसा स्व-स्वरूपिणा । वर्तते कौस्तुभाख्यं हि मणिं वदन्तीश-मानिनः ॥
yena sūryāgni-vāk-candraṃ tejasā sva-svarūpiṇā | vartate kaustubhākhyaṃ hi maṇiṃ vadantīśa-māninaḥ ||
English translation
Those who accept that I am God say that name the power of the Lord to illuminate, from which the sun, fire, speech and the moon have their beginnings, the Kaustubha jewel.
Uttara-tāpanī 68
Sourceसत्त्वं रजस् तम इति अहंकारश् चतुर्भुजः । पञ्चभूतात्मकं शङ्खं करे रजसि संस्थितम् ॥
sattvaṃ rajas tama iti ahaṃkāraś caturbhujaḥ | pañcabhūtātmakaṃ śaṅkhaṃ kare rajasi saṃsthitam ||
English translation
The modes of goodness, passion and ignorance as well as ahaṃkāra are the four arms [of my universal form]. In the hand which represents the mode of passion, the conch shell is identified with the five elements.
Uttara-tāpanī 69
Sourceबाल-स्वरूपम् अत्यन्तं मनश् चक्रं निगद्यते । आद्या माया भवेच् छार्ङ्गं पद्मं विश्वं करे स्थितम् ॥
bāla-svarūpam atyantaṃ manaś cakraṃ nigadyate | ādyā māyā bhavec chārṅgaṃ padmaṃ viśvaṃ kare sthitam ||
English translation
The mind, the nature of which is exceedingly like that of a child, is said to be the universal form’s discus. The original energy known as Māyā is the bow Śārṅga, while the universe is the lotus, situated in his hand.
Uttara-tāpanī 70
Sourceआद्या विद्या गदा वेद्या सर्वदा मे करे स्थिता । धर्मार्थ-काम-केयूरैर् दिव्यैर् दिव्य-महीरितैः ॥
ādyā vidyā gadā vedyā sarvadā me kare sthitā | dharmārtha-kāma-keyūrair divyair divya-mahīritaiḥ ||
English translation
The original knowledge is to be known as the mace, always situated in my hand. My arm is decorated with divine armlets, praised by the residents of the transcendental world, which are the three goals of life, dharma, artha and kāma.
Uttara-tāpanī 71
Sourceकण्ठं तु निर्गुणं प्रोक्तं माल्यते आद्ययाजया । माला निगद्यते ब्रह्मंस् तव पुत्रैस् तु मानसैः ॥
kaṇṭhaṃ tu nirguṇaṃ proktaṃ mālyate ādyayājayā | mālā nigadyate brahmaṃs tava putrais tu mānasaiḥ ||
English translation
O Brahmā, my neck is said to be free of material qualities. It is encircled by my unborn, original energy which your mind-born sons thus call a garland.
Uttara-tāpanī 72
Sourceकूट-स्थं सत्-स्वरूपं च किरीटं प्रवदन्ति माम् । क्षरोत्तमं प्रस्फुरन्तं कुण्डलं युगलं स्मृतम् ॥
kūṭa-sthaṃ sat-svarūpaṃ ca kirīṭaṃ pravadanti mām | kṣarottamaṃ prasphurantaṃ kuṇḍalaṃ yugalaṃ smṛtam ||
English translation
They also say of me, whose divine form is unchangeable, that I am the crown; my earrings are the supreme aspect of the mutable world.
Uttara-tāpanī 73
Sourceध्यायेन् मम प्रियो नित्यं स मोक्षम् अधिगच्छति । स मुक्तो भवति तस्मै स्वात्मानं च ददामि वै ॥
dhyāyen mama priyo nityaṃ sa mokṣam adhigacchati | sa mukto bhavati tasmai svātmānaṃ ca dadāmi vai ||
English translation
The dear devotee who constantly meditates on me in this way will attain liberation. Once he is liberated I most certainly give myself to him.
Uttara-tāpanī 74
Sourceएतत् सर्वं भविष्यद् वै मया प्रोक्तं विधे तव । स्वरूपं द्विविधं चैव सगुणं निर्गुणात्मकम् ॥
etat sarvaṃ bhaviṣyad vai mayā proktaṃ vidhe tava | svarūpaṃ dvividhaṃ caiva saguṇaṃ nirguṇātmakam ||
English translation
O Brahmā, all I have spoken to you all that will come to be: the two types of form, saguṇa and nirguṇa.
Uttara-tāpanī 75
Sourceस होवाचाब्जयोनिः । व्यक्तानां मूर्तीनां प्रोक्तानां कथं त्व् आभरणानि भवन्ति । कथं वा देवा यजन्ति रुद्रा यजन्ति ब्रह्मा यजति ब्रह्मजा यजन्ति विनायका यजन्ति द्वादशादित्या यजन्ति वसवो यजन्ति गन्धर्वा यजन्ति । स्वपदानुगान्तर्धाने तिष्ठति का । कां मनुष्या यजन्ति ॥
sa hovācābjayoniḥ | vyaktānāṃ mūrtīnāṃ proktānāṃ kathaṃ tv ābharaṇāni bhavanti | kathaṃ vā devā yajanti rudrā yajanti brahmā yajati brahmajā yajanti vināyakā yajanti dvādaśādityā yajanti vasavo yajanti gandharvā yajanti | svapadānugāntardhāne tiṣṭhati kā | kāṃ manuṣyā yajanti ||
English translation
The lotus-born Brahmā asked, “How is it possible for the manifest mūrtis of the Lord which were previously spoken of to have ornaments? And how do the gods, such as the Rudras, Brahmā, the sons of Brahmā, the Vināyakas, the twelve Ādityas, the Vasus, and the Gandharvas worship them? Which mūrti returns to his own abode and which remains after disappearance? And which mūrti do the human beings worship?
Uttara-tāpanī 76
Sourceस होवाच तं हि वै नारायणो देवः । आद्या अव्यक्ता द्वादशमूर्तयः सर्वेषु लोकेषु सर्वेषु देवेषु सर्वेषु मनुष्येषु तिष्ठन्ति ।
sa hovāca taṃ hi vai nārāyaṇo devaḥ | ādyā avyaktā dvādaśamūrtayaḥ sarveṣu lokeṣu sarveṣu deveṣu sarveṣu manuṣyeṣu tiṣṭhanti |
English translation
Lord Nārāyaṇa said to Brahmā: The twelve originally unmanifest forms are present in all worlds, amongst all gods and all humans.
Uttara-tāpanī 77
Sourceरुद्रेषु रौद्री, ब्रह्मण्य् एवं ब्राह्मी, देवेषु दैवी, मनुष्येषु मानवी, विनायकेषु विघ्न-नाशिनी, आदित्येषु ज्योतिर्, गन्धर्वेषु गान्धर्वी, अप्सरःस्व् एवं, गौर् वसुष्व् एवं काम्या अन्तर्धाने प्रकाशिनी ।
rudreṣu raudrī, brahmaṇy evaṃ brāhmī, deveṣu daivī, manuṣyeṣu mānavī, vināyakeṣu vighna-nāśinī, ādityeṣu jyotir, gandharveṣu gāndharvī, apsaraḥsv evaṃ, gaur vasuṣv evaṃ kāmyā antardhāne prakāśinī |
English translation
My form is like that of a Rudra amongst the Rudras; a Brahmā to Brahmā; a god amongst the gods; a human amongst the humans. Amongst the Vināyakas the form is the remover of obstacles, Gaṇeśa; light amongst the Ādityas; a Gandharva amongst the Gandharvas; Āpsarasī Go amongst the Apsarās, the desirable Vāsavī amongst the Vasus, and the visible form Prakāśinī after disappearance.
Uttara-tāpanī 78
Sourceआविर्भाव-तिरोभावा स्वपदे तिष्ठति । तामसी राजसी सात्त्विकी मानुषी विज्ञान-घन आनन्द-घनः सच्चिदानन्दैकरसे भक्ति-योगे तिष्ठति ॥
āvirbhāva-tirobhāvā svapade tiṣṭhati | tāmasī rājasī sāttvikī mānuṣī vijñāna-ghana ānanda-ghanaḥ saccidānandaikarase bhakti-yoge tiṣṭhati ||
English translation
The mūrti which is sometimes manifest and sometimes unmanifest remains in his own abode. The form amongst humans is sometimes in the modes of ignorance, passion or goodness. This form which is embodied spiritual realization and joy is permanently situated in bhakti-yoga, exclusively characterized by eternity, knowledge and bliss..
Uttara-tāpanī 79
Sourceॐ तत् प्राणात्मने ॐ तत् सद् भूर् भुवः स्वस् तस्मै वै प्राणात्मने नमो नमः ।
oṃ tat prāṇātmane oṃ tat sad bhūr bhuvaḥ svas tasmai vai prāṇātmane namo namaḥ |
English translation
I offer obeisances to the soul of the life-breath. OM, this is the truth throughout the three worlds. I offer repeated obeisances to him who is verily the soul of prāṇa.
Uttara-tāpanī 80
Sourceॐ श्री-कृष्णाय गोविन्दाय गोपी-जन-वल्लभाय ॐ तत् सद् भूर् भुवः स्वस् तस्मै वै प्राणात्मने नमो नमः ।
oṃ śrī-kṛṣṇāya govindāya gopī-jana-vallabhāya oṃ tat sad bhūr bhuvaḥ svas tasmai vai prāṇātmane namo namaḥ |
English translation
OM. Obeisances to Kṛṣṇa, Lord of the Cows and lover of the Gopīs. Om, this is the truth throughout the three worlds. I offer repeated obeisances to him who is the soul of prāṇa.
Uttara-tāpanī 81
Sourceॐ अपानात्मने ॐ तत्सद् भूर्भुवःस्वस्तस्मै वै प्राणात्मने नमो नमः ।
oṃ apānātmane oṃ tatsad bhūrbhuvaḥsvastasmai vai prāṇātmane namo namaḥ |
English translation
Om. Obeisances to the soul of the downward breath. Om, this is the truth throughout the three worlds. I offer repeated obeisances to him who is the soul of prāṇa. ===============
Uttara-tāpanī 82
Sourceॐ कृष्णाय रामाय प्रद्युम्नायानिरुद्धाय ॐ तत्सद् भूर्भुवःस्वस्तस्मै वै प्राणात्मने नमो नमः ।
oṃ kṛṣṇāya rāmāya pradyumnāyāniruddhāya oṃ tatsad bhūrbhuvaḥsvastasmai vai prāṇātmane namo namaḥ |
English translation
Obeisances to Kṛṣṇa, Balarāma, Pradyumna and Aniruddha. Om, this is the truth throughout the three worlds. I offer repeated obeisances to him who is the soul of prāṇa. ===============
Uttara-tāpanī 83
Sourceॐ व्यानात्मने ॐ तत्सद् भूर्भुवःस्वस्तस्मै वै प्राणात्मने नमो नमः ।
oṃ vyānātmane oṃ tatsad bhūrbhuvaḥsvastasmai vai prāṇātmane namo namaḥ |
English translation
OM. Obeisances to the soul of the breath which pervades the entire body (vyāna). OM, this is the truth throughout the three worlds. I offer repeated obeisances to him who is the soul of prāṇa. ===============
Uttara-tāpanī 84
Sourceॐ श्रीकृष्णाय रामाय ॐ तत्सद् भूर्भुवःस्वस्तस्मै वै प्राणात्मने नमो नमः ।
oṃ śrīkṛṣṇāya rāmāya oṃ tatsad bhūrbhuvaḥsvastasmai vai prāṇātmane namo namaḥ |
English translation
OM. Obeisances to Kṛṣṇa who is the same as Rāmacandra. OM, this is the truth throughout the three worlds. I offer repeated obeisances to him who is verily the soul of prāṇa. ===============
Uttara-tāpanī 85
Sourceप् ओदनअत्मनए प् तत्सḤउ>और्व्" स्व्स्तस्मए वे प[अ<अअत्मनए नमअए नम" ) ॐ उदानात्मने ॐ तत् सद् भूर् भुवः स्वस् तस्मै वै प्राणात्मने नमो नमः ।
p odaNaaTMaNae p TaTSaḤU>auRv" SvSTaSMaE vE Pa[a<aaTMaNae NaMaae NaMa" ) oṃ udānātmane oṃ tat sad bhūr bhuvaḥ svas tasmai vai prāṇātmane namo namaḥ |
English translation
OM. Obeisances to the soul of the breath held in the throat (udāna). OM, this is the truth throughout the three worlds. I offer repeated obeisances to him who is verily the soul of prāṇa.. ===============
Uttara-tāpanī 86
Sourceॐ कृष्णाय देवकी-नन्दनाय ॐ तत् सद् भूर् भुवः स्वस् तस्मै वै प्राणात्मने नमो नमः ।
oṃ kṛṣṇāya devakī-nandanāya oṃ tat sad bhūr bhuvaḥ svas tasmai vai prāṇātmane namo namaḥ |
English translation
Om. Obeisances to Kṛṣṇa, the son of Devakī. Om, this is the truth throughout the three worlds. I offer repeated obeisances to him who is verily the soul of prāṇa. ===============
Uttara-tāpanī 87
Sourceॐ समानात्मने ॐ तत् सद् भूर् भुवः स्वस् तस्मै वै प्राणात्मने नमो नमः ।
oṃ samānātmane oṃ tat sad bhūr bhuvaḥ svas tasmai vai prāṇātmane namo namaḥ |
English translation
OM. That Gopāla is the soul of the life air which pervades the whole body. OM, this is the truth throughout the three worlds. I offer repeated obeisances to him who verily is the soul of prāṇa. ===============
Uttara-tāpanī 88
Sourceॐ गोपालाय निज-स्वरूपाय ॐ तत् सद् भूर् भुवः स्वस् तस्मै वै प्राणात्मने नमो नमः ।
oṃ gopālāya nija-svarūpāya oṃ tat sad bhūr bhuvaḥ svas tasmai vai prāṇātmane namo namaḥ |
English translation
OM. Obeisances to Gopāla, the true form of the Supreme Truth. OM, this is the truth throughout the three worlds. I offer repeated obeisances to him who is verily the soul of prāṇa..
Uttara-tāpanī 89
Sourceॐ योऽसौ प्रधानात्मा गोपालः ॐ तत् सद् भूर् भुवः स्वस् तस्मै वै प्राणात्मने नमो नमः ।
oṃ yo'sau pradhānātmā gopālaḥ oṃ tat sad bhūr bhuvaḥ svas tasmai vai prāṇātmane namo namaḥ |
English translation
OM. That Gopāla is the soul of the source of the material energy (pradhāna). OM, this is the truth throughout the three worlds. I offer repeated obeisances to him who is the soul of prāṇa. KK 108: “The primordial material energy.” ===============
Uttara-tāpanī 90
Sourceॐ योऽसाव् इन्द्रियात्मा गोपालः ॐ तत् सद् भूर् भुवः स्वस् तस्मै वै प्राणात्मने नमो नमः ।
oṃ yo'sāv indriyātmā gopālaḥ oṃ tat sad bhūr bhuvaḥ svas tasmai vai prāṇātmane namo namaḥ |
English translation
OM. That Gopāla is the soul of all the senses. OM, this is is the truth throughout the three worlds. I offer repeated obeisances to him who is verily the soul of prāṇa. ===============
Uttara-tāpanī 91
Sourceॐ योऽसौ भूतात्मा गोपालः ॐ तत्सद् भूर्भुवःस्वस्तस्मै वै प्राणात्मने नमो नमः ।
oṃ yo'sau bhūtātmā gopālaḥ oṃ tatsad bhūrbhuvaḥsvastasmai vai prāṇātmane namo namaḥ |
English translation
Om. That Gopāla is the soul of being. Om, this is is the truth throughout the three worlds. I offer repeated obeisances to him who is the soul of prāṇa.
Uttara-tāpanī 92
Sourceॐ योऽसाव् उत्तम-पुरुषो गोपालः ॐ तत् सद् भूर् भुवः स्वस् तस्मै वै प्राणात्मने नमो नमः ।
oṃ yo'sāv uttama-puruṣo gopālaḥ oṃ tat sad bhūr bhuvaḥ svas tasmai vai prāṇātmane namo namaḥ |
English translation
OM. That Gopāla is the Supreme Person. OM, this is the truth throughout the three worlds. I offer repeated obeisances to him who is verily the soul of prāṇa..
Uttara-tāpanī 93
Sourceॐ योऽसौ परं ब्रह्म गोपालः ॐ तत् सद् भूर् भुवः स्वस् तस्मै वै प्राणात्मने नमो नमः ।
oṃ yo'sau paraṃ brahma gopālaḥ oṃ tat sad bhūr bhuvaḥ svas tasmai vai prāṇātmane namo namaḥ |
English translation
OM. That Gopāla is the Param Brahman. OM, this is the truth throughout the three worlds. I offer repeated obeisances to him who is verily the soul of prāṇa..
Uttara-tāpanī 94
Sourceॐ योऽसौ सर्वभूतात्मा गोपालः ॐ तत्सद् भूर्भुवःस्वस्तस्मै वै प्राणात्मने नमो नमः ।
oṃ yo'sau sarvabhūtātmā gopālaḥ oṃ tatsad bhūrbhuvaḥsvastasmai vai prāṇātmane namo namaḥ |
English translation
OM. That Gopāla is the soul of all beings. OM, this is the truth throughout the three worlds. I offer repeated obeisances to him who is verily the soul of prāṇa..
Uttara-tāpanī 95
Sourceॐ योऽसौ जाग्रत्-स्वप्न-सुषुप्तिम् अतीत्य तुर्यातीतो गोपालः । ॐ तत् सद् भूर् भुवः स्वस् तस्मै वै प्राणात्मने नमो नमः ॥
oṃ yo'sau jāgrat-svapna-suṣuptim atītya turyātīto gopālaḥ | oṃ tat sad bhūr bhuvaḥ svas tasmai vai prāṇātmane namo namaḥ ||
English translation
OM. Gopāla transcends the three states of consciousness, i.e. wakefulness, dream and deep sleep; he is even beyond the fourth state of divine consciousness. OM, this is the truth throughout the three worlds. I offer repeated obeisances to him who is verily the soul of prāṇa.
Uttara-tāpanī 96
Sourceएको देवः सर्व-भूतेषु गूढः सर्व-व्यापी सर्व-भूतान्तरात्मा । कर्माध्यक्षः सर्व-भूताधिवासः साक्षी चेता केवलो निर्गुणश् च ॥
eko devaḥ sarva-bhūteṣu gūḍhaḥ sarva-vyāpī sarva-bhūtāntarātmā | karmādhyakṣaḥ sarva-bhūtādhivāsaḥ sākṣī cetā kevalo nirguṇaś ca ||
English translation
One supreme deity is hidden in ever single living being. He is the all-pervading, indweller of all creatures. He is the director of the activities of creation, the resort of all beings, the witness, the consciousness, unique and free from the material qualities.
Uttara-tāpanī 97
Sourceरुद्राय नमः । आदित्याय नमः । विनायकाय नमः । सूर्याय नमः । विद्यायै नमः । इन्द्राय नमः । अग्नये नमः । यमाय नमः । निरृतये नमः । वायवे नमः । कुबेराय नमः । ईशानाय नमः । ब्रह्मणे नमः । सर्वेभ्यो देवेभ्यो नमः ।
rudrāya namaḥ | ādityāya namaḥ | vināyakāya namaḥ | sūryāya namaḥ | vidyāyai namaḥ | indrāya namaḥ | agnaye namaḥ | yamāya namaḥ | nirṛtaye namaḥ | vāyave namaḥ | kuberāya namaḥ | īśānāya namaḥ | brahmaṇe namaḥ | sarvebhyo devebhyo namaḥ |
English translation
Salutations to Rudra. Salutations to Aditya. Salutations to Vināyaka. Salutations to the Sun God. Salutations to Sarasvatī. Salutations to Indra. Salutations to Agni. Salutations to Yamarāja. Salutations to Nirṛti. Salutations to Vāyu. Salutations to Kubera. Salutations to Īśāna. Salutations to Brahmā. Salutations to all the gods.
Uttara-tāpanī 98
Sourceदत्त्वा स्तुतिं पुण्यतमां ब्रह्मणे स्व-स्वरूपिणे । कर्तृत्वं सर्वभूतानाम् अन्तर्धाने बभूव सः ॥
dattvā stutiṃ puṇyatamāṃ brahmaṇe sva-svarūpiṇe | kartṛtvaṃ sarvabhūtānām antardhāne babhūva saḥ ||
English translation
Giving this most holy panegyric to Brahmā, accepting him as a manifestation of himself, Lord Nārāyaṇa bestowed mastery over all creatures to him and disappeared.
Uttara-tāpanī 99
Sourceब्रह्मणे ब्रह्म-पुत्रेभ्यो नारदाय यथा-श्रुतम् । तथा प्रोक्तस् तु गान्धर्वि गच्छध्वं स्वालयान्तिकम् ॥ इति ॥
brahmaṇe brahma-putrebhyo nāradāya yathā-śrutam | tathā proktas tu gāndharvi gacchadhvaṃ svālayāntikam || iti ||
English translation
I have told you, Gāndharvī, exactly that which was said to Brahmā, the Brahmā’s sons and to Nārada, just as I have heard it. You and all the gopīs may now go home.