I am currently reading Gopala-tapani Upanisad for the first time. The purport of the Purva-tapani section verse 15 brought up a few questions. GM is describing in the commentary how the Gopala mantra contains the names Govinda and Gopi-jana-vallabhaya, which refer only to Krsna’s Vraja-lila. GM mentions that Caitanya Mahaprabhu chanted klim gopi-jana vallabhaya svaha rather than the full gopala-mantra. He says it is to be understood for those who aspire for conjugal love the names Krsna and Govinda in the mantra are not absolutely necessary. Is the same true for those who aspire for sentiments other than conjugal love that adjustments can be made to the gopal mantra as Mahaprabhu did? What about in the case of kama gayatri and sannyasa mantra, which are sometimes described as gopi-bhava mantras?
GM also mentions those who aspire to be a cowherd friend will experience the mantra as speaking primarily of Govinda, who is also known as Krsna and Gopi-jana-vallabha. So I am wondering what it means that according to one’s sentiment one will experience the mantra to be speaking primarily of the name that suits one’s particular taste in relationship. Is it that one’s attention will naturally go to that particular name?
Gopal Tapani Upanishad
24. etasmad anye panca-padad abhuvan
govindasya manavo manavanam |
dasarnadyas te ’pi sankrandanadyair
abhyasyante bhuti-kamair yathavat ||
All other Govinda mantras used by humankind, such as that of ten syllables, are derived from this five-part mantra. Meditation on it should be practiced as was done by Indra and others who sought material power and opulence.
"This verse further glorifies the eighteen-syllable Gopala mantra by stating that it is the seed mantra from which all other Krishna mantras are derived." From Swami's purport
Does this mean that the Hare Krishna Maha-mantra is also derived from the 18 syllable Gopal Mantra?
"The ten-syllable mantra mentioned here is also prominent in the Gaudiya lineage. Sri Caitanya himself was initiated with this mantra, as was Gopa Kumara, the hero of Sanatana Gosvami’s Brhad-bhagavatamrta. In the case of Sri Caitanya, the ten-syllable mantra, gopi-jana-vallabhaya svaha, was considered sufficient because his personal spiritual ideal was clearly to pursue the spiritual emotions (bhava) of the gopis. Thus the names Krishna and Govinda in the eighteen-syllable mantra, which represent love in servitude, friendship, or parenthood, were unnecessary for him." From Swami's purport
Is this 18 syllable Gopal mantra especially suitable for rasa of the priya-narma sakha?
How would those in the rasa of parenthood view the Gopi-jana-vallabhaya portion of the mantra considering that the rasa of parenthood doesn’t mix with the conjugal rasa?
How would those in the rasa of parenthood view the Gopi-jana-vallabhaya portion of the mantra considering that the rasa of parenthood doesn’t mix with the conjugal rasa?
I guess those in parental love may think about it as refering to the elder gopis
Is the same true for those who aspire for sentiments other than conjugal love that adjustments can be made to the gopal mantra as Mahaprabhu did? What about in the case of kama gayatri and sannyasa mantra, which are sometimes described as gopi-bhava mantras?
I am still wondering about this from the thread. I would think the same would hold true for the sannyasa mantra being adjusted in some way to reflect the chanter's ideal.
Gopal Tapani Upanishad24. etasmad anye panca-padad abhuvan
govindasya manavo manavanam |
dasarnadyas te ’pi sankrandanadyair
abhyasyante bhuti-kamair yathavat ||
All other Govinda mantras used by humankind, such as that of ten syllables, are derived from this five-part mantra. Meditation on it should be practiced as was done by Indra and others who sought material power and opulence.
"This verse further glorifies the eighteen-syllable Gopala mantra by stating that it is the seed mantra from which all other Krishna mantras are derived." From Swami's purport
Does this mean that the Hare Krishna Maha-mantra is also derived from the 18 syllable Gopal Mantra?
"The ten-syllable mantra mentioned here is also prominent in the Gaudiya lineage. Sri Caitanya himself was initiated with this mantra, as was Gopa Kumara, the hero of Sanatana Gosvami’s Brhad-bhagavatamrta. In the case of Sri Caitanya, the ten-syllable mantra, gopi-jana-vallabhaya svaha, was considered sufficient because his personal spiritual ideal was clearly to pursue the spiritual emotions (bhava) of the gopis. Thus the names Krishna and Govinda in the eighteen-syllable mantra, which represent love in servitude, friendship, or parenthood, were unnecessary for him." From Swami's purport
Is this 18 syllable Gopal mantra especially suitable for rasa of the priya-narma sakha?
How would those in the rasa of parenthood view the Gopi-jana-vallabhaya portion of the mantra considering that the rasa of parenthood doesn’t mix with the conjugal rasa?
Swami's answer from Harmonist:
"swami bv tripurari says:
June 10, 2010 at 5:18 pm
The Hare Krishan mantra is nama mantra in the vocative case. Thus it is in a different category from the Krsna mantras being discussed, which are in the dative case. Some do not even consider it a mantra per se, despite the spiritual power of the names it consists of.
The 18 syllable mantra covers the entire range of Goloka, from Dvaraka to Vraja. I think I discuss that ahead in the commentary. So vatsalya rasa Is included within its scope. While it is true that vatsalya and madhurya rasas don’t mix well, this does not mean that Yasodarani does not want Krsna to marry Radha (Gopia-jana-vallabha). She most certainly does! She sees them as the perfect match. As for parakiya, that is another thing, and it is this that may gets in the way so to speak (at lest formally) with her vatsalya-bhava."
Thanks for posting that here. I totally misread your question.