The Gopala Tapani Upanishad () is a Sanskrit text, and one of the later Upanishads attached to the Atharvaveda. The GopÃÂla-TÃÂpanë is one of the four TÃÂpinë Upanishads (Ná¹Âsiá¹Âha, RÃÂma, TripurÃÂ, and GopÃÂla).
This Vaishnava Upanishad belongs to the Tandya school of the Atharvaveda. Like the Gopala-Tapani Upanishad is an anthology of texts that must have pre-existed as separate texts, and were edited into a larger text by one or more ancient Indian scholars. The precise chronology of Gopala-Tapani Upanishad is uncertain, and it is variously dated to have been composed by the 8th to 6th century AD in India. Farquhar, in his survey of the TÃÂpanë Upaniá¹£ads, specifically places the GopÃÂla-TÃÂpanë after the Ná¹Âsiá¹Âha-TÃÂpanë (itself completed by the 7th century), indicating a post-7th-century development that crystallized into its surviving form by the medieval era. Because it appears as an anthology of pre-existing devotional verses edited into nine chapters, its precise date remains uncertain, but all evidenceâÂÂmanuscript colophons, intertextual references, and its place among the TÃÂpënë Upaniá¹£adsâÂÂpoints to a medieval Vaishá¹Âava milieu rather than to the early Upaniá¹£adic age.
It is one of the largest Upanishadic compilations, and has eight Prapathakas (literally lectures, chapters), each with many volumes, and each volume contains many verses. The volumes are a motley collection of stories and themes. As part of the poetic and chants-focussed atharvaveda, the broad unifying theme of the Upanishad is the importance of speech, language, song and chants to man's quest for knowledge and salvation, to metaphysical premises and questions, as well as to rituals.
The Gopala-Tapani Upanishad is notable for its lifting metric structure, its mention of ancient cultural elements such as musical instruments, and embedded philosophical premises that later served as foundation for Vedanta school of Hinduism. It is one of the most cited texts in later Bhasyas (reviews and commentaries) by scholars from the diverse schools of Hinduism.
The Sanskrit word tÃÂpanëya in the context of these Upanishads is not clear. The word is found in four different forms: ' TÃÂpanë is the most common form used in titles and references, but this appears to be an abbreviated form of the more correct tÃÂpanëya, which appears in the texts themselves. According to Monier-Williams, tÃÂpanëya ("gold") is described to be the name of a school of the VÃÂjaseyani Saá¹Âhitàthat produced the four Upanishads bearing this name. This assumes that they come from a common source something disputed by others, who believe that the three other works were written on the model of the ' as a result of the success enjoyed by that work in bringing legitimation a particular ancient tradition containing Ná¹Âsiá¹Âha mantra. Deussen reads tapanëya, which means "that which must be heated" or "gold". It also has the meaning of "self-mortification".
The process of self-purification is often compared to smelting gold, which is heated repeatedly in fire to remove any impurities. Deussen thus explains the term is as follows: "Tapanam (austerity) is burning pain-suffering or ascetic self-sacrifice; Ná¹Âsiá¹Âha-tapanam thus means ascetic self-surrender to Ná¹Âsiá¹Âha. Therefore Ná¹Âsiá¹Âha-tapanëya Upanishad is "the doctrine concerning the ascetic surrender to Ná¹Âsiá¹Âha."
Farquhar dates it to have been composed after Ná¹Âsiá¹Âha-tÃÂpanë Upanishad, which he estimates to be complete by the 7th century. He states that the first of the TÃÂpanëya Upanishads is believed to be the Ná¹Âsiá¹Âha, which served as the model for the others which took this name. But it is not sure whether the text was of 7th century because it has no mention in Shankara's works. The Gopala-Tapani text was extensively commented by the 16th-century scholar Jiva Goswami placing the two limits on its composition century. The 14th-century scholar Vidyaranya commented on Tapani series of Upanishad, so it is possible the text existed by then.
According to Swami Tripurari's commentary, he subject of the Gopala Tapani Upanishad is the deity Krishna, who is referred to as the knowledge identified by the Vedanta. The text purports to be the source of spiritual practices, which would lead to the realisation that Krishna is the highest truth, and the goal (prayojana) of the text is to foster devotion towards the deity, for the sake of devotion. The text also contains an account of Radha, the principal consort of Krishna, and thus also reverenced by all Radha-worshipping sects.