Prapāṭhaka 2.1
Sourceओꣳ । सानुयुक्ता—तस्य बाह्येषु शतदलपद्मपत्रेषु योगपीठेषु रासक्रीडानुरक्ता गोप्यस् तिष्ठन्ति । एतच् चतुर्द्वारꣳ लक्षसूर्यसमुज्ज्वलम् । तत्र द्रुमाकीर्णम् । तत् प्रथमावरणे पश्चिमे सम्मुखे स्वर्णमण्डपे देवकन्या । द्वितीये सुदामादि । तृतीये किङ्किण्यादि । चतुर्थे लवङ्गादि । पञ्चमे कल्पतरोर् मूले उषा तत्सहितोऽनिरुद्धोऽपि । षष्ठे देवाः । सप्तमे रक्तवर्णो विष्णुर् इति द्वारपालाः । एतद् बाह्याꣳ राधाकुण्डम् । तत्र स्नात्वा राधाङ्गꣳ भवति । ईश्वरस्य दर्शनयोग्यꣳ भवति । यत्र स्नात्वा नारद ईश्वरस्य नित्यस्थलसामीप्ययोग्यो भवति ।
oṁ | sānuyuktā—tasya bāhyeṣu śatadalapadmapatreṣu yogapīṭheṣu rāsakrīḍānuraktā gopyas tiṣṭhanti | etac caturdvāraṁ lakṣasūryasamujjvalam | tatra drumākīrṇam | tat prathamāvaraṇe paścime sammukhe svarṇamaṇḍape devakanyā | dvitīye sudāmādi | tṛtīye kiṅkiṇyādi | caturthe lavaṅgādi | pañcame kalpataror mūle uṣā tatsahito'niruddho'pi | ṣaṣṭhe devāḥ | saptame raktavarṇo viṣṇur iti dvārapālāḥ | etad bāhyāṁ rādhākuṇḍam | tatra snātvā rādhāṅgaṁ bhavati | īśvarasya darśanayogyaṁ bhavati | yatra snātvā nārada īśvarasya nityasthalasāmīpyayogyo bhavati |
English translation
Fresh editorial translation from the Rādhopaniṣad textual dossier authority
Om. She continued: ‘Outside it, on the petals of the hundred-petalled lotus, the gopis devoted to the rasa play stand upon sacred seats. It has four gates, blazes like a hundred thousand suns, and is filled with trees. In the western golden pavilion of the first enclosure is Devakanya; in the second are Sudama and others; in the third Kinkini and others; in the fourth Lavanga and others; in the fifth, beneath a wish-fulfilling tree, are Usha and Aniruddha; in the sixth are the gods; and in the seventh red-hued Vishnu and the gatekeepers. Outside this is Radhakunda. Bathing there one becomes a limb of Radha and fit for the Lord’s vision. By bathing there Narada became fit for nearness to the Lord’s eternal place.’
Prapāṭhaka 2.2
Sourceराधाकृष्णयोर् एकम् आसनम् । एका बुद्धिः । एकꣳ मनः । एकꣳ ज्ञानम् । एक आत्मा । एकꣳ पदम् । एका आकृतिः । एकꣳ ब्रह्म । तस्य समꣳ हेममुरलीꣳ वादयन् हेमस्वरूपाम् अनुरागसꣳवलिताꣳ कल्पतरोर् मूले आस्ते । सुरभिविद्या अक्षमाला श्रुतिर् इव परमा सिद्धा सात्त्विकी ।
rādhākṛṣṇayor ekam āsanam | ekā buddhiḥ | ekaṁ manaḥ | ekaṁ jñānam | eka ātmā | ekaṁ padam | ekā ākṛtiḥ | ekaṁ brahma | tasya samaṁ hemamuralīṁ vādayan hemasvarūpām anurāgasaṁvalitāṁ kalpataror mūle āste | surabhividyā akṣamālā śrutir iva paramā siddhā sāttvikī |
English translation
Fresh editorial translation from the Rādhopaniṣad textual dossier authority
Radha and Krishna share one seat, one understanding, one mind, one knowledge, one self, one station, one form, and one Brahman. Equal with her, playing a golden flute beside that golden form filled with love, he remains beneath the wish-fulfilling tree. The Surabhi wisdom, like a rosary and like revelation, is supreme, perfected, and pure.
The final verb āste is supplied in brackets by the Adyar editor and is retained transparently here.
Prapāṭhaka 2.3
Sourceशुद्धा सात्त्विकी गुणातीता स्नेहभावरहिता । अत एव द्वयोर् न भेदः । कालमायागुणातीतत्वात् । तद् एव स्पष्टयति अथेति । अथानन्तरꣳ मङ्गले वा । अथ वा श्रीवृन्दावनमध्ये ऋग्यजुःसामस्वरूपम् । ऋगात्मको मकारः । यजुरात्मक उकारः । श्रीरामः सामात्मकोऽपि अकारः । श्रीकृष्णः अर्धमात्रात्मकोऽपि । यशोदा इव बिन्दुः । परब्रह्म सच्चिदानन्दानन्दराधाकृष्णयोः परस्परसुखाभिलाषरसास्वादन इव तत् सच्चिदानन्दामृतꣳ कथ्यते । तल्लक्षणꣳ यत् प्रणवꣳ ब्रह्मविष्णुशिवात्मकम् इच्छाज्ञानशक्तिनिष्ठꣳ कायिकवाचिकमानसिकभावꣳ सत्त्वरजस्तमःस्वरूपꣳ सत्यत्रेताद्वापरानुगीतम् । द्वापरस्य पश्चाद् वर्तते कलिः । एतच् चतुर्युगेषु गीयते । तद् भूर्भुवःस्वर्लक्षणम् ओङ्कार एव । यच् चान्यद् अतिरिक्तꣳ कालातीतꣳ तद् अप्य् ओङ्कार एव । सर्वꣳ ह्य् एतद् ब्रह्म आत्मा सोऽहम् अस्मि इति धीमहि चिन्तयेमहि । आदित्यो वा एष एतन् मण्डलꣳ तपति इति यत् श्वेताख्यꣳ श्वेतद्वीपनाम स्थानꣳ तुरीयातीतꣳ गोकुलमथुराद्वारकाणाꣳ तुरीयम् एतद् दिव्यꣳ वृन्दावनम् इति पुरैवोक्तꣳ सर्वꣳ सम्पत्सम्प्रदायानुगतꣳ यत्र । इत्य् आथर्वण्याꣳ पुरुषबोधन्याꣳ पारमहꣳस्याꣳ द्वितीयः प्रपाठकः ।
śuddhā sāttvikī guṇātītā snehabhāvarahitā | ata eva dvayor na bhedaḥ | kālamāyāguṇātītatvāt | tad eva spaṣṭayati atheti | athānantaraṁ maṅgale vā | atha vā śrīvṛndāvanamadhye ṛgyajuḥsāmasvarūpam | ṛgātmako makāraḥ | yajurātmaka ukāraḥ | śrīrāmaḥ sāmātmako'pi akāraḥ | śrīkṛṣṇaḥ ardhamātrātmako'pi | yaśodā iva binduḥ | parabrahma saccidānandānandarādhākṛṣṇayoḥ parasparasukhābhilāṣarasāsvādana iva tat saccidānandāmṛtaṁ kathyate | tallakṣaṇaṁ yat praṇavaṁ brahmaviṣṇuśivātmakam icchājñānaśaktiniṣṭhaṁ kāyikavācikamānasikabhāvaṁ sattvarajastamaḥsvarūpaṁ satyatretādvāparānugītam | dvāparasya paścād vartate kaliḥ | etac caturyugeṣu gīyate | tad bhūrbhuvaḥsvarlakṣaṇam oṅkāra eva | yac cānyad atiriktaṁ kālātītaṁ tad apy oṅkāra eva | sarvaṁ hy etad brahma ātmā so'ham asmi iti dhīmahi cintayemahi | ādityo vā eṣa etan maṇḍalaṁ tapati iti yat śvetākhyaṁ śvetadvīpanāma sthānaṁ turīyātītaṁ gokulamathurādvārakāṇāṁ turīyam etad divyaṁ vṛndāvanam iti puraivoktaṁ sarvaṁ sampatsampradāyānugataṁ yatra | ity ātharvaṇyāṁ puruṣabodhanyāṁ pāramahaṁsyāṁ dvitīyaḥ prapāṭhakaḥ |
English translation
Fresh editorial translation from the Rādhopaniṣad textual dossier authority
She is pure, luminous, beyond the qualities, and free from possessive attachment. Therefore there is no difference between the two, for they transcend time, Maya, and the qualities. The text now makes this clear. In the midst of Shri Vrindavan is the form of Rig, Yajus, and Saman: M is the Rig, U is the Yajus, Shri Rama is A as the Saman, Shri Krishna is the half-measure, and Yashoda is like the point. The nectar of being, consciousness, and bliss is the tasting of rasa born from Radha and Krishna’s desire for one another’s happiness. Pranava—whose forms are Brahma, Vishnu, and Shiva; whose ground is will, knowledge, and power; whose expression is bodily, verbal, and mental; whose forms are sattva, rajas, and tamas—is sung through Satya, Treta, and Dvapara, with Kali following Dvapara. It is sung in all four ages. Om itself bears the marks Bhur, Bhuvar, and Svar, and whatever lies beyond and transcends time is also Om. Let us meditate and reflect: all this is Brahman; the Self; I am that. The place called Shveta or Shvetadvipa, beyond the fourth and itself the fourth beyond Gokula, Mathura, and Dvaraka, is this divine Vrindavan already described, where everything follows the transmitted tradition. Thus ends the second prapathaka.
The Adyar edition encloses this entire passage and labels it commentary-like; the reader preserves it while marking that status.