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Song Name: Dekhiya Arjune Sei Asrujale
Official Name: Chapter 2
Author: A.C. Bhaktivedanta Swami
Book Name: Gitar Gan
Language: Bengali
LYRICS:
(1)
dekhiya arjune krsna sei
asrujale
krpay avista haye bhavita
vikale
krpamay madhusudan kahila
tahare
iti-vakya bandhu-bhave ati
mista-svare
(2)
sri-bhagavan kahilen:
kibhave arjuna tumi ghor
yuddhasthale
anaryer sokanal pradipta
karile
akirti asvarga labh haibe
tomar
chi chi bandhu chada ei
ayogya acar
(3)
napumsak naha partha e ki
vyavahar
yogya nahe e karya bandhu
ye amar
hrday-daurvalya ei niscayai
janibe
chada ei, kara yuddha yadi
satruke maribe
(4)
arjun kahilen:
madhusudan! ki ajna kara
tumi more
bhisma dron gurujan tare
maribare?
pujar yogya ye tnara han
nityakala
tnader sarire van sutiksna dharala?
(5)
sudhu guru nahe tnara mahanubhav hay ynara
hatya kari tnader sabare
tadapeksa bhiksa bhala katiye yaibe kal,
mithya yuddha karao amare
hatya ei mahakam vidhi ye haila vam,
ei yuddhe guru hatya habe
se bhog rudhira makha kemane kariba sakha,
se yuddha ke kariyache kabe
(6)
bujhite pari na bhala,
kothaya garima hala,
kon karya juyaya amay
kiva ami jay kari, kimba
ami nije mari
dui nouka amare nacay
yader mariya rane, baciba
se akarane,
tara sab amar sammukhe
dhrtarastra-putragan, ar
yata bandhu-jan,
marile se habe mor duhkha
(7)
karpanya dosete dusi
mohete hayechi vasi,
sva svabhav hala apahrta
nija dharma chadi
mudha jijnasi tomare drdha
krpa kari karaha samyata
tumi jana hita mor hayechi mohete bhor,
bhala yate karaha bicare
hainu tomar sisya, dekhuk
sakal visva,
siksa dao ei prapannere
(8)
dekhi na ami ye andha, tahe buddhi ati manda,
so-kanal nibhibe kibhabe
ye sok jvalaya more, indriyadi sab pode,
bhava-rog kirupe ghucabe
yadi pai tribhuvan, rajya-laksmi sulobhan,
asapatna rajyera vikasa
devaloke adhipatya, tomake kahinu satya,
nahi habe e soka vinasa
(9)
sanjay kahilen:
se-katha baliya gudakesa
paratapi
hrsikese nivedila yadio
pratapi
he govinda! mor dvara
yuddha nahi habe
yuddha chadi sei vir rahila
nirabe
(10)
snigdha hasi manohar
hrsikes bale
he bharat! arjunera suniya
sakale
yuddha ksetre sainya-madhye
hasiya hasiya
upadesa karen gita visanna
dekhiya
(11)
sri-bhagavan kahilen:
asocya visaye sok kara tumi
vir
prajnavad bhasyakar yena
kona dhir
pandita ye jana hay sok
nahi tar
mrta deha nitya atma se
jane vicar
(12)
tumi ami yata raja sammukhe
tomar
era sab cira nitya karaha
vicar
purve era nahi chila pare
na thakibe
murkhera vicara ei niscayai
janibe
(13)
deha dehi bhed dui
nityanitya sei
kaumar youvan jara
parivartan yei
deher svakarya hay dehi
nitya rahe
tatha dehantar-prapti
panditera kahe
(14)
sit usna sukh duhkha
indriya vikar
indriyer dasa yara tahe
adhikar
se sab anitya vastu asi
cali yay
sahisnuta matra gun tahara
upaya
(15)
vyatha nahi dyaya yare
anitya eisab
sejan bujhila jana
purusartha vaibhav
samaduhkha sukha-dhir
anitya vyapare
amaratva sei pay jitiya
samsare
(16)
asat sarira ei satta nahi
tar
nitya-satya jiv haya mrtyu
nahi yar
ubhaya vicar kari karila
niscit
tattvadarsi sei kahe yei
hay hit
(17)
avinasi sei bujha sarvatra
vistar
yahar abhave haya deha
mahabhar
ksay-vyay nahi yar ke
marite pare
amarer mar kiva karaha
vicar
(18)
nihsesa haiya yabe ei jada
deha
nitya atma jana bhala na
maribe keha
vinasi prameya nahe atma
bhala mate
satya bujhi drdha-vrata hao
ta' yuddhete
(19)
ye jana bujheche atma mare
yete pare
athava ye jana bujhe atma
anye mare
ubhayei bhramatmak kichu
nahi bujhe
mare na mare na atma jana
yuddha yujhe
(20)
janama marana nai, haya nai, habe nai
hayechila taha nahe atma
aja nitya sasvata, puratana nitya satya,
sarirer nas nahe mrtyu
(21)
ye jeneche atma nitya aja
avinasi
avyay ajar atma sarva
divanisi
se kena maribe anye
murkhera matan
se jane niscita atma mare
na kakhana
(22)
puratana vastra yatha, bhangura sarira tatha
ek chadi anya vastra par
puratana vastra chade, navina basana pare
navina sarira sei dhare
jirna sarir chadi, navina sarira dhari
dehinavya haya punarvara
deha dehi ei bhed, tahate va kiva khed
chada duhkha yuddha
karibara
(23)
astraghate nahi kate
cinmaya sarir
agni na jvalaya taha suna
vijna vir
jal dvara nahi bhije vayu
na sukay
ghat pratighat sab jadete
juyay
(24)
acchedya je atma hay
akledya asosya
cidananda atma nahe jadera
se posya
sarvatra atmara gati sthir
sanatan
acala atala atma nitya se
nutan
(25)
kata jvala bhija suka
jadera laksan
jader dvara vyakta nahe
avyakta kakhan
man dvara cintya hay jadera
laksan
atma jada vastu nahe acintya
kathan
jadera vikara hay atma
avikar
jada atma bibhinnata suna
bar bar
yatha-yatha atma-tattva
karaha vicar
vicara karile citte pabe
camatkar
(26)
vicara karibe yabe sok nahi
rabe
atmara nityatva jani
nityananda pabe
yadi tai mana tumi dehai
sarvasva
paricaya nahi kichu atmara
nijasva
nitya janma nitya mrtyu
deha matra hay
tabuo tomara duhkha nahi
tabu tay
(27)
jada deha upajaya anivarya
ksay
ksay haye jada dravya punah
upajay
jada dravya rupa chadi anya
rupa hay
nutana rupera janya anya
rupa kay
ei jada vijna yadi karaye
vicar
tathapi sokera katha nahe
tiladhar
(28)
jadera rupadi nahi pareo
thake na
madhye matra rupa guna
sakali bhavana
ataeva nirakara yadi
nirakar
tahate tomara duhkha kisera
abar
(29)
ascarya atmar katha, na bujhaye yatha tatha
ascarya tahar dekha-suna
ascarya kehava bale,
ascarya kehava chale
ascarya tahar adhyapana
ascarya haiya sune, tathapi
va nahi mane
ascarya ye ascaryera katha
ascarya haiya rahe, ascarya bujhite nahe
ascarya ati durlabhata
(30)
siddhanta atmara kathad suna
he bharat
vedanta amara katha suna
sei-mata
dehi nitya mare nahi sakala
deher
deher vinasa tai nahe ta'
soker
(31)
nija dharma dekhi punah na
hao vikal
ksatriyera yuddha kara
dharma ye sakal
(32)
anayase paiyacha
svarga-dvar khola
se yuddha karyete nahi kara
abahela
bhagyavan vir sei hena
yuddha pay
yuddha kari yajna-phal
ksatriya labhay
(33)
ataeva tumi partha yadi
yuddha chada
svadharma svakirti sab
ekatre ugara
(34)
tomara akirti lok niscayai
gahibe
vaciya marana taba
vighosita habe
(35)
maharath yara sab ninda ye
karibe
bhay peye chade ran tara ye
balibe
yahader ganya-manya tumi ye
ekhan
sakaler cakse chota haibe
takhan
(36)
kata galagali dibe akathya
kathan
bhabi dekha taba hita ki
habe takhan
nija ninda suni tumi niraba
rahibe
bala partha sei ninda
kemane sahibe
(37)
mare yadi svarga pao seo
bhala katha
baciya paibe bhog nahe se
anyatha
baca mara dui bhala
yuddhete niscay
hena yuddha chada tumi
ascarya visay
he kaunteya utha tumi nahi
kara hela
yuddha karibare niscaya kara
ei bela
(38)
sukha-duhkha samakar hani
labha saba
jaya-jay nahi bhay kartavya
baliba
yuddhera lagiya tumi sudhu
yuddha kara
nahi tate pap bhay ei satya
bada
(39)
jnanera vicare sab balinu
tomake
ebe suna buddhi-yoge jnan
paripaka
jnanira yogyata yadi
paripak hay
bhakti dvara buddhi-yog
tabe se bujhay
bhakti-yukta karma haya
karma-yoga nam
yahar sadhane karma
bandhana viram
(40)
ksay vyay nahi nas se karya
sadhane
yaha para kare yao sancay e
dhane
svalpa matra haya yadi se
dharma sadhan
maha-bhay hate raksa paibe
takhan
(41)
vyavasayatmika buddhi he
kuru-nandana
ek-matra haya taha bahu na
kakhana
ananta apar se a-vyavasayi
hay
bahu sakha bistarita ke
kare nirnay
(42-43)
puspera sajane yaha ista
mista katha
karmira hrday taha kare
prafullita
sei veda badi sab bhoger
karan
yatha-sarva sei katha
karaye varan
murkha sei bhogabadi apata
madhur
datta-citta haye yaya asale
phatur
kamatmana loka sab svarga
bhog cay
karma-phal bhoga-lipsa ar
na bujhay
adambare bhule yaya
bhogaisvarya cay
buddhi-yog ek laksya taha
na manay
(44)
bhogaisvarye asakta ye
pagalera mata
nijeke hariya base asa sata
sata
tara nahi bujhe
vyavasayatmika buddhi
asakti tader sudhu bhukti
mukti siddhi
(45)
trigunera madhye ved sattva
rajastama
tahara upare utha tabe se
uttama
takhani dvandva bhav
ghucibe tomar
nitya suddha sattva bhav
habe aviskar
atmavana hay sada niryoga
niksem
ye dhane se dhani taha
bhagavad prem
(46)
sei preme bhasaman sarva
labha pay
kupa jala nadi jal yatha
yatha hay
ek kupe hay ek karyera
sadhan
nadira jalete hay ekatre
bhajan
vedera tatparya sei ek
laksya hay
brahmana ye hay sei samasta
bujhay
(47)
nija adhikar matra karma
kare yao
karma-phal nahi cao asakti
ghucao
karma-phal hetu sada na
haibe tumi
anukula karma yei sei karma
bhumi
(48)
yogi haye kara karma asakti
rahita
asakti rahita karma
bhagavane prita
dhananjaya! sanga tyaji
karma kare yao
siddhi va asiddhi sama
vaisamya ghucao
ei sama bhav hay yogo
siddhi nam
sei siddhi-labhe purna
sarva manaskam
(49)
buddhi-yoga dvara chada
karma avaradi
kam krsna karmarpane na hao
visadi
anuksan sei buddhe
saranagati yar
krpaner phal hetu iccha
nahe tar
(50)
buddhi-yog dvara karma
sukrti ye phal
duskrti va phale yaha
karaye nirmal
ataev tumi sei yoge yuddha
kara
karmera kousal ei
buddhi-yog dhara
(51)
manisi yei se karma buddhi
yog dvara
tyagete samartha hay karma
phal sara
janma-bandha vinirmukta sei
karma-yogi
anamay pada prapta haya sei
tyagi
(52)
yakhana tomara man buddhi
yog dvara
moharupa kardamakta haye
yabe para
takhana nirved sab haye
yabe kam
srutira srotavya taba nahi
rabe dham
(53)
srutira grhita jnan yakhana
niscala
karma jnan yoga adi takhani
saphala
samadhi takhana hay karma
yoge sthiti
sthita-prajna tar nama
yogarudha gati
(54)
arjun kahilen:
ki laksan sthita-prajna
kiva tnar bhasa
he kesav! kaha more
samadhistha asa
sthita-dhi ki bale kimba
utha-basa kare
ki bhabe gaman kare kahata
bistare
(55)
sri-bhagavan kahilen:
nijera indriya sukhe yata
kam ache
baddha jiva mano-dharme
dhaya pache pache
se sab kamana tyaji
atma-bhagavane
sambandha janiya krame hay
aguyane
takhana janibe tusta
sthita-prajna sukhi
e chada ar ye lok sakalei
duhkhi
(56)
duhkhe anudvigna-mana sukhe
nahi sprha
nija seba karye ynar
ekamatra iha
vitarag soka bhay krodh
nahi ynar
se jana sthita-dhi muni
vidita sabar
(57)
deha smrti nahi ynar
subhasubha kiba tar
sarvatra anabhi sneha lok
vyavahar
abhinanda dves nai sarva
hite rata
tanhar janio prajna sthir
pratisthita
(58)
go-dasa indriya sukhe
vicalita sada
gosvami hayeche dhir atmate
sarvada
tai se indriya saba kurma
anga mata
indriya bhogartha sada
visaye virata
ataeva jani tnara prajna
pratisthita
se jana upadhi mukta
gosvami vidita
(59)
vairagya kariya hay
visaya-nivrtti
taha nahe sthita-prajna
svabhavik vrtti
paramananda jani yeba
jadananda chade
sthita-prajna sei vir
visaya vihare
(60)
atmara samparka nai
vairagyer yatan
pandita haleo tar
prasabhita man
pramathi indriya take
visayete phele
suska vairagir lage aguna
kapale
(61)
krsna-seva yukta hay
indriya samyata
indriya ye bas hay prajna
pratisthita
(62-63)
suska vairagya ye ar
visayete dhyan
krame krame sanga sei hay
aguyan
sanga krame kam haya kame
krodha hay
krodhe sammohan pare
vibhrama badaya
smrti bhrasta hale pare
buddhi-nasa hay
vairagir sarva-nas sei se
paryay
(64)
ataeva rag dves nahi ynar
ati
mukta yeva haiyache
visayera gati
citta prasade se hay
krsnarpita man
visaye thakiya tini
jivanmukta han
(65)
paramananda sukh yei
prasada tar nam
yahara praptite duhkha hay
antardhan
se prasade pratisthita ye
hay niscita
atmanistha buddhi tar jagate
vidita
(66)
jivera svarupa hay anandete
mati
buddhiyoga vina tara kothay
va gati
ataeva se bhavana nahi yar
sthiti
kotha santi tar bala
sukhera pragati
(67)
indriya calita kari
manodharme sthiti
vayura madhyete yatha
noukara pragati
se nouka yemana sada
talamala kare
ayukta vyaktira prajna
seirupa hare
(68)
ataeva mahavaho suna man
diya
nigrhita man ynara amare
snapiya
tnahara indriya vas more
samarpita
tnahara-i prajna haya purna
pratisthita
(69)
visayi visaye nistha kare
se pracur
sarvada jagrata sei sada
bharapur
samyamira sei cesta nisara
saman
samyami jagrata thake
atma-visayan
visayira sei atma ratrira
saman
ubhayera karya haya bahu
vyavadhan
(70)
samudre nadir jala yemana
praves
vicalita nahe sei sada
nirvises
seibhabe mane yar kamera calana
se santi paibe phal santira
sadhana
(71)
kama chadi saba yeba
nisprha dhiman
sarvatra bhramana kare
naradiya gan
mamata-vihina ar ahankara
nai
tar santi viniscita sei ta'
gosnai
(72)
sei se smrtir nam
brahmi-sthiti hay
ynar prapti hay tnar mohana
kothaya
sei sthiti yadi haya
maranera kale
brahma-sthiti bhava nahe
kalera kabala
(73)
bhaktivedanta kahe
sri-gitara gan
sune yadi suddha bhakta
krsnagata-pran
TRANSLATION
1) Sanjaya said: Seeing
Arjuna full of compassion and very sorrowful, his eyes brimming with tears, Madhusudana,
Krsna, spoke the following words.
2) The Supreme Person [Bhagavan]
said: My dear Arjuna, how have these impurities come upon you? They are not at
all befitting a man who knows the progressive values of life. They do not lead
to higher planets, but to infamy.
3) O son of Prtha, do not
yield to this degrading impotence. It does not become you. Give up such petty
weakness of heart and arise, O chastiser of the enemy.
4) Arjuna said: O killer of
Madhu [Krsna], how can I counterattack with arrows in battle men like Bhisma and
Drona, who are worthy of my worship?
5) It is better to live in
this world by begging than to live at the cost of the lives of great souls who
are my teachers. Even though they are avaricious, they are nonetheless
superiors. If they are killed, our spoils will be tainted with blood.
6) Nor do we know which is
better--conquering them or being conquered by them. The sons of Dhrtarastra, whom
if we kill we should not care to live, are now standing before us on this
battlefield.
7) Now I am confused about
my duty and have lost all composure because of weakness. In this condition I am
asking You to tell me clearly what is best for me. Now I am Your disciple, and
a soul surrendered unto You. Please instruct me.
8) I can find no means to
drive away this grief which is drying up my senses. I will not be able to
destroy it even if I win an unrivaled kingdom on earth with sovereignty like
the demigods in heaven.
9) Sanjaya said: Having
spoken thus, Arjuna, chastiser of enemies, told Krsna, "Govinda, I shall
not fight," and fell silent.
10) O descendant of Bharata,
at that time Krsna, smiling, in the midst of both the armies, spoke the
following words to the grief-stricken Arjuna.
11) The Blessed Lord said: While
speaking learned words, you are mourning for what is not worthy of grief. Those
who are wise lament neither for the living nor the dead.
12) Never was there a time
when I did not exist, nor you, nor all these kings; nor in the future shall any
of us cease to be.
13) As the embodied soul
continuously passes, in this body, from boyhood to youth to old age, the soul
similarly passes into another body at death. A self-realized soul is not
bewildered by such a change.
14) O son of Kunti, the
nonpermanent appearance of happiness and distress, and their disappearance in
due course, are like the appearance and disappearance of winter and summer
seasons. They arise from sense perception, O scion of Bharata, and one must learn
to tolerate them without being disturbed.
15) O best among men [Arjuna],
the person who is not disturbed by happiness and distress and is steady in both
is certainly eligible for liberation.
16) Those who are seers of
the truth have concluded that of the nonexistent there is no endurance, and of
the existent there is no cessation. This seers have concluded by studying the
nature of both.
17) Know that which
pervades the entire body is indestructible. No one is able to destroy the
imperishable soul.
18) Only the material body
of the indestructible, immeasurable and eternal living entity is subject to
destruction; therefore, fight, O descendant of Bharata.
19) He who thinks that the
living entity is the slayer or that he is slain, does not understand. One who
is in knowledge knows that the self slays not nor is slain.
20) For the soul there is
never birth nor death. Nor, having once been, does he ever cease to be. He is
unborn, eternal, ever-existing, undying and primeval. He is not slain when the
body is slain.
21) O Partha, how can a
person who knows that the soul is indestructible, unborn, eternal and immutable,
kill anyone or cause anyone to kill?
22) As a person puts on new
garments, giving up old ones, similarly, the soul accepts new material bodies, giving
up the old and useless ones.
23) The soul can never be
cut into pieces by any weapon, nor can he be burned by fire, nor moistened by
water, nor withered by the wind.
24) This individual soul is
unbreakable and insoluble, and can be neither burned nor dried. He is
everlasting, all-pervading, unchangeable, immovable and eternally the same.
25) It is said that the
soul is invisible, inconceivable, immutable, and unchangeable. Knowing this, you
should not grieve for the body.
26) If, however, you think
that the soul is perpetually born and always dies, still you still have no
reason to lament, O mighty-armed.
27) For one who has taken
his birth, death is certain; and for one who is dead, birth is certain. Therefore,
in the unavoidable discharge of your duty, you should not lament.
28) All created beings are
unmanifest in their beginning, manifest in their interim state, and unmanifest
again when they are annihilated. So what need is there for lamentation?
29) Some look at the soul
as amazing, some describe him as amazing, and some hear of him as amazing, while
others, even after hearing about him, cannot understand him at all.
30) O descendant of Bharata,
he who dwells in the body is eternal and can never be slain. Therefore you need
not grieve for any creature.
31) Considering your
specific duty as a ksatriya, you should know that there is no better engagement
for you than fighting on religious principles; and so there is no need for
hesitation.
32) O Partha, happy are the
ksatriyas to whom such fighting opportunities come unsought, opening for them
the doors of the heavenly planets.
33) If, however, you do not
fight this religious war, then you will certainly incur sins for neglecting
your duties and thus lose your reputation as a fighter.
34) People will always
speak of your infamy, and for one who has been honored, dishonor is worse than
death.
35) The great generals who
have highly esteemed your name and fame will think that you have left the battlefield
out of fear only, and thus they will consider you a coward.
36) Your enemies will
describe you in many unkind words and scorn your ability. What could be more
painful for you?
37) O son of Kunti, either
you will be killed on the battlefield and attain the heavenly planets, or you
will conquer and enjoy the earthly kingdom. Therefore get up and fight with
determination.
38) Do thou fight for the
sake of fighting, without considering happiness or distress, loss or gain, victory
or defeat--and, by so doing, you shall never incur sin.
39) Thus far I have
declared to you the analytical knowledge of sankhya philosophy. Now listen to
the knowledge of yoga whereby one works without fruitive result. O son of Prtha,
when you act by such intelligence, you can free yourself from the bondage of
works.
40) In this endeavor there
is no loss or diminution, and a little advancement on this path can protect one
from the most dangerous type of fear.
41) Those who are on this
path are resolute in purpose, and their aim is one. O beloved child of the
Kurus, the intelligence of those who are irresolute is many-branched.
42-43) Men of small
knowledge are very much attached to the flowery words of the Vedas, which
recommend various fruitive activities for elevation to heavenly planets, resultant
good birth, power, and so forth. Being desirous of sense gratification and
opulent life, they say that there is nothing more than this.
44) In the minds of those
who are too attached to sense enjoyment and material opulence, and who are
bewildered by such things, the resolute determination of devotional service to
the Supreme Lord does not take place.
45) The Vedas mainly deal
with the subject of the three modes of material nature. Rise above these modes,
O Arjuna. Be transcendental to all of them. Be free from all dualities and from
all anxieties for gain and safety, and be established in the Self.
46) All purposes that are
served by the small pond can at once be served by the great reservoirs of water.
Similarly, all the purposes of the Vedas can be served to one who knows the
purpose behind them.
47) You have a right to
perform your prescribed duty, but you are not entitled to the fruits of action.
Never consider yourself to be the cause of the results of your activities, and
never be attached to not doing your duty.
48) Be steadfast in yoga, O
Arjuna. Perform your duty and abandon all attachment to success or failure. Such
evenness of mind is called yoga.
49) O Dhananjaya, rid
yourself of all fruitive activities by devotional service, and surrender fully
to that consciousness. Those who want to enjoy the fruits of their work are
misers.
50) A man engaged in
devotional service rids himself of both good and bad actions even in this life.
Therefore strive for yoga, O Arjuna, which is the art of all work.
51) The wise, engaged in
devotional service, take refuge in the Lord, and free themselves from the cycle
of birth and death by renouncing the fruits of action in the material world. In
this way they can attain that state beyond all miseries.
52) When your intelligence
has passed out of the dense forest of delusion, you shall become indifferent to
all that has been heard and all that is to be heard.
53) When your mind is no
longer disturbed by the flowery language of the Vedas, and when it remains
fixed in the trance of self-realization, then you will have attained the divine
consciousness.
54) Arjuna said: What are
the symptoms of one whose consciousness is thus merged in Transcendence? How
does he speak, and what is his language? How does he sit, and how does he walk?
55) The Blessed Lord said: O
Partha, when a man gives up all varieties of sense desire which arise from mental
concoction, and when his mind finds satisfaction in the self alone, then he is
said to be in pure transcendental consciousness.
56) One who is not
disturbed in spite of the threefold miseries, who is not elated when there is
happiness, and who is free from attachment, fear and anger, is called a sage of
steady mind.
57) He who is without
attachment, who does not rejoice when he obtains good, nor lament when he
obtains evil, is firmly fixed in perfect knowledge.
58) One who is able to
withdraw his senses from sense objects, as the tortoise draws its limbs within
the shell, is to be understood as truly situated in knowledge.
59) The embodied soul may
be restricted from sense enjoyment, though the taste for sense objects remains.
But, ceasing such engagements by experiencing a higher taste, he is fixed in
consciousness.
60) The senses are so
strong and impetuous, O Arjuna, that they forcibly carry away the mind even of
a man of discrimination who is endeavoring to control them.
61) One who restrains his
senses and fixes his consciousness upon Me, is known as a man of steady
intelligence.
62) While contemplating the
objects of the senses, a person develops attachment for them, and from such
attachment lust develops, and from lust anger arises.
63) From anger, delusion
arises, and from delusion bewilderment of memory. When memory is bewildered, intelligence
is lost, and when intelligence is lost, one falls down again into the material
pool.
64) One who can control his
senses by practicing the regulated principles of freedom can obtain the
complete mercy of the Lord and thus become free from all attachment and
aversion.
65) For one who is so
situated in the Divine consciousness, the threefold miseries of material
existence exist no longer; in such a happy state, one's intelligence soon
becomes steady.
66) One who is not in
transcendental consciousness can have neither a controlled mind nor steady
intelligence, without which there is no possibility of peace. And how can there
be any happiness without peace?
67) As a boat on the water
is swept away by a strong wind, even one of the senses on which the mind
focuses can carry away a man's intelligence.
68) Therefore, O mighty-armed,
one whose senses are restrained from their objects is certainly of steady
intelligence.
69) What is night for all
beings is the time of awakening for the self-controlled; and the time of
awakening for all beings is night for the introspective sage.
70) A person who is not
disturbed by the incessant flow of desires--that enter like rivers into the
ocean which is ever being filled but is always still--can alone achieve peace, and
not the man who strives to satisfy such desires.
71) A person who has given
up all desires for sense gratification, who lives free from desires, who has
given up all sense of proprietorship and is devoid of false ego--he alone can
attain real peace.
72) That is the way of the
spiritual and godly life, after attaining which a man is not bewildered. Being
so situated, even at the hour of death, one can enter into the kingdom of God.
73) Thus Bhaktivedanta
sings the song of Sri Gita, with the hope that hearing this, Krsna conscious
pure devotees will be pleased.
REMARKS/EXTRA INFORMATION:
This
is the Bengali translation of Bhagavad Gita Chapter 2 “Tam Tatha
Krpayavistam.”
UPDATED: February 6, 2011