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 "Gopala Gokula Vallabhe" is a traditional devotional song in praise of Lord Krishna, a central figure in Hinduism. This bhajan is typically sung in the context of Krishna worship and is popular among devotees for its soulful melody and evocative lyrics. Here's a brief overview of the song and its historical context:

1. **Origins**: The exact origins of "Gopala Gokula Vallabhe" are not well-documented, but it is rooted in the Bhakti movement, which emphasized devotion to personal gods like Krishna. This movement gained prominence in India between the 7th and 17th centuries and produced a rich legacy of devotional music and poetry.

2. **Themes**: The song praises Krishna's beauty, divine playfulness, and his role as a protector and beloved deity of Gokula, the village where he spent his childhood according to Hindu mythology. "Gopala" is another name for Krishna, emphasizing his role as a cowherd, while "Gokula Vallabhe" refers to his beloved status in Gokula.

3. **Musical Tradition**: This bhajan is often performed in classical Indian musical styles, such as Hindustani or Carnatic, as well as in more contemporary devotional contexts. It can be accompanied by traditional instruments like the harmonium, tabla, and flute.

4. **Cultural Significance**: "Gopala Gokula Vallabhe" is more than just a song; it's a part of the living tradition of Krishna worship. It is sung during various festivals, especially Janmashtami (Krishna's birthday), and in temples dedicated to Krishna. The song helps to create a devotional atmosphere and aids devotees in their spiritual practice.

5. **Lyrics and Interpretation**: The lyrics of the song typically highlight Krishna's charming personality, his divine leelas (playful activities), and his deep connection with his devotees. Singing or listening to this song is believed to bring spiritual peace and a sense of closeness to the divine.

If you have a specific version or rendition of the song in mind, I can provide more detailed information or lyrics analysis based on that.

This song is written and sung by tulasidas. Who is a Rama bhakta. When he goes to the temple instead of Rama he sees Krishna so sings this song but ends it with his usual Rama in the end. 

Tulsidas, a renowned 16th-century Hindu poet-saint, is indeed best known for his devotion to Lord Rama and his magnum opus, the "Ramcharitmanas." However, the anecdote you mentioned highlights the spiritual unity seen in the Bhakti tradition, where devotion to one form of the divine can lead to experiences of another form, reflecting the underlying belief in the oneness of God.

According to the story, Tulsidas went to a temple expecting to see an image of Lord Rama, but instead, he had a divine vision of Lord Krishna. Moved by this experience, he composed and sang "Gopala Gokula Vallabhe," expressing his spontaneous devotion to Krishna. True to his usual practice, Tulsidas is said to have concluded the song by invoking Lord Rama, demonstrating his enduring devotion.

This tale beautifully illustrates the fluidity and interconnectedness of bhakti (devotion) in Hinduism, where different deities are viewed as manifestations of the same supreme reality. Tulsidas's experience underscores the idea that the divine can reveal itself in various forms to the true devotee.

While "Gopala Gokula Vallabhe" may not be as famous or widely documented as Tulsidas's works dedicated to Rama, this story reflects his versatility and deep spiritual insights, embracing the divine in its many forms.

गोपाल गोकुल वल्लभे प्रिय

गोप गोसुत वल्लभं

चरनरविन्दं  अहं  भजे

भजनीय सुरमुनि दुर्लभं

घन श्यामं  काम अनेखा  छभि

लोकाभि  राम  मनोहरं

किञ्चल्क  वसन  किशोर  मूरति

भूरि गुण करुणाकरं

सिरकेकी पिञ्च विलोल कुण्डल

अरुण वनरुहा लोचनं

कुजव दंस विचित्र सब्

अङ्ग दातु भव भैय मोचनं

कच कुटिल सुन्दर तिलक ब्रु

राका मयङ्ग समानानां

अपहरण तुलसि दास

त्रास बिहसा बृन्दा काननं

gOpAla gOkula vallabhI priya gOpa gOsuta vallabham

The cowherd (gOpAla), beloved (priya) of the women (vallabhi) of gOkul, the favorite (vallabham) of the cowherds (gOpa) and children of (gOsuta) gOkul

caraNAravindam aham bhajE bhajanIya suramuni durlabham

I (aham) worship at his lotus (aravindam)-like feet (caraNa), the venerable one (bhajanIya), whom even the gods (sura) and ascetics (muni) find it difficult to attain (durlabham)

ghana shyAma kAma anEkacApi lOkAbhirAma manOharam

The one with a dark/deep (ghana) blue (SyAma) complexion, the embodiment of a multitude (anEka ca api) of desires (kAma), with an attraction (manOharam) that stems from a beauty (abhirAma) that is unsurpassed in the world (lOka)

kinjalka vasana kishOra mUrti pUri guNa karuNAkaram

One who wears garments (vasana) made of threads from lotus stalks (kinjalka), the embodiment (mUrti) of youthfulness (kiSOra), the one whose character (guNa) is without defcit (pUri) [1], the ever-compassionate one (karuNAkaram)

shira kEkapiccha vilOla kuNDala aruNa vanaruha lOcanam

Adorned with peacock feathers (kEkapiccha) on his head (Sira), and dangling (vilOla) earrings (kuNDala), with eyes (lOcanam) like the red (aruNa) lotus (vanaruha) [2]

kunjAvatamSa vicitra shubhAnga dAtu bhava bhaya mOcanam

With a crown (avataMsha) of forest flowers (kunja), with amazing (vicitra) and beautiful limbs (SubhAnga), he gives/grants (dAtu) release (mOcanam) from the fear (bhaya) of this mortal world (bhava)

kaca kuTila sundara tilakabrU-rAgamayanga samAnanam

With curly (kuTila) locks (kaca), and a beautiful (sundara) tilaka, his face (Ananam) is like (sama) the red (rAgamaya)…????

pApa haraNa tulasidAsa trAsa vihara brndakAnanam

Resident of vRndAvan (bRndakAnanam), destroyer (haraNa) of sins (pApa), who removes (vihara) the fear/anxiety (trAsa) of the poet, tulsidAs!