Rādhā Upaniṣad 2.p2

2.p2

rūpāmanurāgasaṃvalitāṃ kalpatarormūle [āste |] surabhividyā akṣamālā śrutiriva paramā siddhā sāttvikī | (śuddhā sāttvikī guṇātītā snehabhāvarahitā | ata eva dvayorna bhedaḥ | kālamāyāguṇātītatvāt | tadeva spaṣṭayati atheti | athānantaraṃ maṅgale vā | atha vā śrībṛndāvanamadhye ṛgyajussāmasvarūpam | ṛgātmako makāraḥ | yajurātmaka ukāraḥ | śrīrāmaḥ sāmātmako'pi akāraḥ | śrīkṛṣṇaḥ ardhamātrātmako'pi | yaśodā iva binduḥ | parabrahma saccidānandānaṃdarādhākṛṣṇayoḥ parasparasukhābhilāṣarasāsvādana iva tatsaccidānandāmṛtaṃ kathyate | tallakṣaṇaṃ yat praṇavaṃ brahmaviṣṇuśivātmakaṃ icchājñānaśaktiniṣṭhaṃ kāyikavācikamānasikabhāvaṃ sattvarajastamassvarūpaṃ satyatretādvāparānugītam | dvāparasya paścādvartate kaliḥ | etaccaturyugeṣu gīyate| tadbhūrbhuvasvarlakṣaṇamoṅkāra eva | yaccānyadatiriktaṃ kālātītaṃ tadapyoṅkāra eva | sarvaM hyetadbrahma ātmā so'hamasmi iti dhīmahi cintayemahi | "ādityo vā eṣa etanmaṇḍalaṃ tapati" iti yat śvetākhyaṃ śvetadvīpanāma sthānaṃ turīyātītaṃ gokulamathurādvārakāṇāṃ turīyametaddivyaṃ vṛndāvanamiti puraivoktaṃ sarvaṃ saṃpatsaṃpradāyānugataṃ yatra II)

"—encompassed by passionate love, [he sits] at the base of the wish-fulfilling tree. The Surabhi lore is like a rosary, like the Śruti, supreme, perfected, and sattvic. (Pure, sattvic, beyond the qualities, free from [transient] affection. Therefore there is no difference between the two, because they transcend time, illusion, and the qualities. That very thing is clarified: 'Now' means immediately thereafter, or in an auspicious sense. Or else, within sacred Vṛndāvana, [the syllable Oṃ] is of the nature of the Ṛg, Yajus, and Sāma Vedas. The letter 'M' is of the nature of the Ṛgveda; the letter 'U' is of the nature of the Yajurveda; Śrī Rāma, though of the nature of the Sāmaveda, is the letter 'A'; Śrī Kṛṣṇa is of the nature of the half-mora; Yaśodā is like the dot. The Supreme Brahman is Being, Consciousness, and Bliss; as though relishing the flavor of the mutual desire for bliss of Rādhā and Kṛṣṇa, it is called that nectar of Being, Consciousness, and Bliss. That [sacred syllable] Praṇava, which has those characteristics, is of the nature of Brahmā, Viṣṇu, and Śiva; established in the power of will and knowledge; bodily, vocal, and mental in state; of the nature of sattva, rajas, and tamas; sung throughout the Kṛta, Tretā, and Dvāpara [ages]. After Dvāpara follows the Kali [age]. It is sung across these four ages. That Praṇava alone has the character of Bhūḥ, Bhuvaḥ, and Svaḥ. Whatever else is beyond and timeless, that too is just the syllable Oṃ. 'All this is indeed Brahman; the Self is "I am He"'—thus let us meditate, let us contemplate. As [the Śruti says], 'Indeed, yonder sun warms this realm,' that abode named the White One, called Śvetadvīpa, beyond the Fourth State, is the fourth [realm] beyond Gokula, Mathurā, and Dvārakā—this divine Vṛndāvana, as was stated before, wherein all is in accord with the established tradition of spiritual treasure.)"