Kalyāṇa Kalpataru

(1)
ore mana bali śuna tattva-vivaraṇa
yāhāra vismṛti-janya jīvera bandhana

O mind, listen as I explain the truth. The jīva’s subjugation arises from forgetfulness of that Supreme Reality.

(2)
tattva eka advitīya atulya apāra
sei tattva para-brahma sarva-sārāt-sāra

The Absolute Truth is one, without a second, incomparable and unlimited. That Absolute Truth is the Supreme Brahman, the essence of all essences.

(3)
sei tattva śaktimān sampūrṇa sundara
śakti-śaktimān eka vastu nirantara

That Absolute Truth is the possessor of all potencies, complete and all-beautiful. The potency and the Possessor of potency are eternally one reality.

(4)
nitya-śakti nitya sarva-vilāsa-poṣaka
vilāsārtha vṛndāvana vaikuṇṭha goloka

His eternal potency nourishes all His eternal pastimes. For the sake of those pastimes, she manifests Vṛndāvana, Vaikuṇṭha, and Goloka.

(5)
vilāsārtha nāma dhāma guṇa parikara
deśa-kāla-pātra saba śakti anucara

For the sake of His pastimes, she manifests His names, abodes, qualities, and associates, together with all arrangements of time, place, and circumstance.

(6)
śaktira prabhāva āra prabhura vilāsa
para-brahma-saṅge nitya ekātma-prakāśa

The manifestations of His potency and the Lord’s own pastimes are eternally revealed in inseparable unity with the Supreme Brahman.*

* The Upaniṣads state:

na tasya kāryaṁ kāraṇaṁ ca vidyate
na tat-samaś cābhyadhikaś ca dṛśyate
parāsya śaktir vividhaiva śrūyate
svābhāvikī jñāna-bala-kriyā ca

He has no work to perform, nor any material instruments by which to accomplish anything. No one is seen to be equal to Him or greater than Him. His supreme energies are indeed heard of as manifold, and His knowledge, strength, and activity are inherent and natural to Him.

(7)
ata eva brahma āge śakti kārya pare
ye kare siddhānta sei mūrkha e saṁsāre

Therefore, one who concludes that Brahman exists first and His energies arise afterward is a fool in this world.

(8)
pūrṇa-candra balile kiraṇa-saha jāni
a-kiraṇa candra-sattā kabhu nāhi māni

When I speak of the full moon, I understand it together with its moonlight. I never accept the existence of a moon without its rays.

(9)
brahma āra brahma-śakti-saha parikara
sama-kāla nitya bali māni ataḥ para

I therefore understand that Brahman, His energies, and His associates all exist eternally and simultaneously.

(10)
akhaṇḍa vilāsa-maya para-brahma yei
aprākṛta vṛndāvane kṛṣṇa-candra sei

That Supreme Brahman is filled with unbroken eternal pastimes. In the transcendental Vṛndāvana He is Śrī Kṛṣṇa-candra.

(11)
sei se advaya-tattva parānanda-kāra
kṛpāya prakaṭa haila bhārate āmāra

That non-dual Absolute Truth, the source of supreme bliss, mercifully appeared in our land of Bhārata.

(12)
kṛṣṇa se parama-tattva prakṛtira para
vrajete vilāsa kṛṣṇa kare nirantara

Śrī Kṛṣṇa is that Supreme Reality. He stands beyond material nature and eternally performs His pastimes in Vraja.

(13)
cid-dhāma-bhāskara kṛṣṇa tāṅra jyotir-gata
ananta cit-kaṇa jīva tiṣṭhe avirata

Kṛṣṇa is the radiant sun of the spiritual abode. The jīvas are countless spiritual particles existing eternally within His effulgence.

(14)
sei jīva prema-dharmī kṛṣṇa-gata-prāṇa
sadā kṛṣṇākṛṣṭa bhakti-sudhā kare pāna

The jīva’s inherent nature is prema. His life is centred on Kṛṣṇa. Eternally attracted to Him, he drinks the nectar of bhakti.

(15)
nānā-bhāva-miśrita piyā dāsya-rasa
kṛṣṇera ananta-guṇe sadā thāke vaśa

Relishing dāsya-rasa mixed with various bhāvas, they remain forever captivated by Kṛṣṇa’s infinite qualities.

(16)
kṛṣṇa mātā kṛṣṇa pitā kṛṣṇa sakhā pati
ei saba bhinna-bhāve kṛṣṇa kare rati

Kṛṣṇa relates to His devotees in many ways – as mother, father, friend, and beloved – and they love Him according to these various bhāvas.

(17)
kṛṣṇa se puruṣa eka nitya vṛndāvane
jīva-gaṇa nārī-vṛnda rame kṛṣṇa-sane

In eternal Vṛndāvana, Kṛṣṇa alone is the Supreme Enjoyer (Puruṣa). All jīvas are of the nature of His enjoyed potency and delight in loving association with Him.

(18)
sei to ānanda-līlā yā’ra nāi anta
ataeva kṛṣṇa-līlā akhaṇḍa ananta

Those blissful pastimes have no end. Therefore Kṛṣṇa’s pastimes are eternal and limitless.

(19)
ye saba jīvera bhoga-vāñchā upajila
puruṣa-bhāvete tā’ra jaḍe praveśila

When the desire for independent enjoyment arises within a jīva, he adopts the mentality of an enjoyer and enters the realm of matter.

(20)
māyā-kārya jaḍa-māyā nitya-śakti-chāyā
kṛṣṇa-dāsī sei satya kārya-kartrī māyā

Material nature is the work of Māyā, who is but a shadow of the Lord’s eternal potency. She is Kṛṣṇa’s maidservant and faithfully carries out His purposes.

(21)
sei māyā ādarśera samasta viśeṣa
laiyā gaṭhila viśva yāhe pūrṇa kleśa

Taking reflected features of the spiritual reality, Māyā fashioned this universe, which is filled with suffering.

(22)
jīva yadi hailena kṛṣṇa-bahirmukha
māyā-devī tabe tā’ra yāchhilena sukha

When a jīva turns away from Kṛṣṇa, Māyā Devī offers him her own varieties of happiness.

(23)
māyā-sukhe matta jīva śrī-kṛṣṇa bhulila
sei se avidyā-vaśe asmitā janmila

Intoxicated by Māyā’s pleasures, the jīva forgets Śrī Kṛṣṇa. Under the influence of ignorance, false ego then arises.

(24)
asmitā haite haila māyābhiniveśa
tāhā haite jaḍa-gata rāga āra dveṣa

From false ego comes absorption in material illusion, and from that arise attachment to and aversion toward material objects.

(25)
ei rūpe jīva karma-cakre praveśiyā
uccāvaca-gati-krame phirena bhramiyā

In this way, the jīva enters the wheel of karma and wanders through higher and lower conditions of existence, roaming throughout the material world.

(26)
kathā se vaikuṇṭhānanda śrī-kṛṣṇa-vilāsa
kothā māyā-gata sukha duḥkha sarva-nāśa

Where is the bliss of Vaikuṇṭha and the pastimes of Śrī Kṛṣṇa, and where are the pleasures and pains of Māyā, which bring only destruction?

(27)
cit-tattva hañā jīvera māyābhiramaṇa
ati tuccha jugupsita ananta patana

Though inherently spiritual, the jīva becomes enamored by māya. He falls into a most contemptible and insignificant condition of endless degradation.

(28)
māyika dehera bhāvābhāve dāsya kari
para-tattva jīvera ki kaṣṭa āhā mari

Serving the demands and conditions of the māyika body, the jīva forgets his superior nature. Alas, what suffering this brings to him!

(29)
bhramite bhramite yadi sādhu-saṅga haya
punarāya gupta nitya-dharmera udaya

If, after wandering throughout material existence, one obtains the association of sādhus, one’s hidden eternal nature awakens once again.

(30)
sādhu-saṅge kṛṣṇa-kathā haya ālocana
pūrva-bhāva udi’ kāṭe māyāra bandhana

In the association of sādhus, kṛṣṇa-kathā take place. One’s original spiritual consciousness awakens and the bondage of Māyā is cut.

(31)
kṛṣṇa prati jīva yabe karena īkṣaṇa
vidyā-rūpe māyā kare bandhana-chedana

When the jīva turns toward Kṛṣṇa, Māyā appears in the form of spiritual knowledge and severs his bonds.

(32)
māyika jagate vidyā nitya-vṛndāvana
jīvera sādhana-janya kare vibhāvana

Within the māyika world, knowledge reveals eternal Vṛndāvana for the sake of the jīva’s spiritual cultivation.

(33)
sei vṛndāvane jīva bhāvāviṣṭa ha’ye
nitya-sevā lābha kare caitanya-āśraye

In that Vṛndāvana, becoming absorbed in spiritual emotion and taking refuge in Śrī Caitanya, the jīva attains eternal service.

(34)
prakaṭita līlā āra goloka-vilāsa
eka tattva bhinna naya dvividha prakāśa

The manifest pastimes and the pastimes of Goloka are one reality. They are not different, but two manifestations of the same truth.

(35)
nitya-līlā nitya-dāsa-gaṇera nilaya
e prakaṭa-līlā baddha-jīvera āśraya

The eternal pastimes are the abode of the eternally liberated servants, while the manifest pastimes are the shelter of the bound jīvas.

(36)
ataeva vṛndāvana jīvera āvāsa
asāra-saṁsāre nitya-tattvera prakāśa

Thus, Vṛndāvana is the true home of the jīva, the manifestation of eternal reality within this temporary world.

(37)
vṛndāvana-līlā jīva karaha āśraya
ātmā-gata rati-tattva yāhe nitya haya

O soul, take shelter of vṛndāvana-līlā, wherein your innate spiritual love becomes eternally established.

(38)
jaḍa-rati-khadyotera āloka adhama
ātma-rati-sūryodaye haya upaśama

Material attachment is like the dim light of a firefly. When the sun of self-satisfaction arises, that insignificant light disappears.

(39)
jaḍa-rati-gata yata śubhāśubha-karma
jīvera sambandhe saba aupādhika dharma

All auspicious and inauspicious activities born of material attachment are merely temporary designations imposed upon the jīva.

(40)
jaḍa-rati haite loka-bhoga avirata
jaḍa-rati aiśvaryera sadā anugata

From attachment to matter come endless worldly enjoyments, and material opulence always follows such attachment.

(41)
jaḍa-rati jaḍa-deha prabhu-sama bhāya
māyika viṣaya-sukhe jīvake nācāya

Material attachment and identification with the body become like masters, making the jīva dance after material sense pleasures.

(42)
kabhe tā’re la’ye yāya brahmaloka yathā
kabhu tā’ra śikṣā deya yogaiśvarya-kathā

Sometimes they carry him to Brahmaloka, and sometimes they instruct him in the glories of mystic powers.

(43)
yogaiśvarya bhogaiśvarya sakali sabhaya
vṛndāvane ātma-rati jīvera abhaya

The opulences of yoga and the opulences of material enjoyment are all fearful. Only satisfaction of the true self in Vṛndāvana grants fearlessness to the jīva.

(44)
śrī-kṛṣṇa-vimukha-jana aiśvaryera āśe
māyika jaḍiya sukhe baddha māyā-pāśe

Those who turn away from Kṛṣṇa and desire material opulence become bound by Māyā’s ropes through material happiness.

(45)
akiñcana ātma-rata kṛṣṇa-rati-sāra
jāni’ bhukti-mukti-āśā kare parihāra

One who is free from material possessiveness and self-satisfied understands that love for Kṛṣṇa is life’s essence, and therefore rejects desires for enjoyment and liberation.

(46)
saṁsāre jīvana-yātrā anāyāse kari’
nitya-dehe nitya-seve ātma-prada hari

Then one passes his life in this world with ease, and Hari bestows an eternal body fit for eternal service.

(47)
varṇa-mada bala-mada rūpa-mada yata
visarjana diyā bhakti-pathe hana rata

Discarding pride of varṇa, strength, beauty, and all such vanities, one becomes devoted to the path of bhakti.

(48)
āśramādi vidhānete rāga-dveṣa-hīna
eka-mātra kṛṣṇa-bhakti jāni’ samīcīna

Free from attachment and aversion regarding social and religious divisions, one understands that kṛṣṇa-bhakti alone is the proper path.

(49)
sādhu-gaṇa-saṅge sadā hari-līlā-rase
yāpana karena kāla nitya-dharma-vaśe

Always in the association of sādhus and absorbed in the rasa of Hari’s pastimes, one spends one’s life engaged in eternal spiritual duties.

(50)
jīvana-yātrāra janya vaidika-vidhāna
rāga-dveṣa visarjiyā karena sammāna

Giving up attachment and aversion, one respectfully follows the Vedic injunctions necessary for maintaining life.

(51)
sāmānya vaidika-dharma artha-phala-prada
artha haite kāma-lābha mūḍhera sampada

Ordinary Vedic dharma grants material prosperity, and from prosperity comes sense enjoyment. These are treasures for the foolish.

(52)
sei dharma sei artha sei kāma yata
svīkāra karena dina-yāpanera mata

Such religious deeds, wealth, and pleasures are accepted only as required for maintaining one’s life.

(53)
tāhāte jīvana-yātrā karena nirvāha
jīvanera artha kṛṣṇa-bhaktira pravāha

In that way life is maintained, but the true purpose of life is the flowing current of kṛṣṇa-bhakti.

(54)
ataeva liṅga-hīna sadā sādhu-jana
dvandvātīta ha’ye karena śrī-kṛṣṇa-bhajana

Therefore, sādhus, free from external designations and worldly dualities, always engage in śrī-kṛṣṇa-bhajana.

(55)
jñānera prayāse kāla nā kari’ yāpana
bhakti-bale nitya-jñāna karena sādhana

They do not waste their lives struggling separately for jñāna. By the power of bhakti they realise eternal truth.

(56)
yathā tathā vāsa kari’ ye se vastra pari’
su-labdha-bhojana-dvārā deha rakṣā kari’

Living wherever circumstances place them, wearing whatever clothing is available, and maintaining the body with easily obtained food,

(57)
kṛṣṇa-bhakta kṛṣṇa-sevā-ānande matiyā
sadā kṛṣṇa-prema-rase phirena gāhiyā

The devotees of Kṛṣṇa, intoxicated with the bliss of serving Him, always wander singing and tasting the nectar of kṛṣṇa-prema.

(58)
navadvīpe śrī-caitanya-prabhu avatāra
bhaktivinoda gāya kṛpāya tāṅhāra*

By the mercy of Śrī Caitanya Prabhu, who descended in Navadvīpa, Bhaktivinoda sings these words.

*Translator’s Note: The earlier version of this verse reads:

navadvīpe śrī-caitanya-prabhu avatāra
tāṅhāra kṛpāya gāya sevaka kedāra

By the mercy of Śrī Caitanya Prabhu, who descended in Navadvīpa, the servant Kedāranātha sings this.