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Song Name: Prakrtir Ar Purusa Ksetra
Official Name: Chapter 13
Author: A.C. Bhaktivedanta Swami Prabhupada
Book Name: Gitar
Gan
Language: Bengali
LYRICS:
(1)
arjun kahilen:
prakrtir ar purusa ksetra ye ksetrajna
janibar iccha mor ami nahi
vijna
seirup jnan ar vijnana ki
hay
kesava amake kaha kariya niscay
(2)
sri-bhagavan kahilen:
he kaunteya! e sarira ksetra nam
tar
ihara ye jnata
sei ksetrajna vicar
(3)
amio ksetrajna
bujha sakala sarire
he bharata, antaryami
kahe se amare
sei ksetra ar ksetrajner yeva
jnan
amara vicare
hay sei suddha jnan
(4)
sei ksetra ar ksetrajnera vicar
ki tar svarup
kimba ki tar vicar
ki tar prabhava
kimba kotha hate hay
suna tumi kahi ami kariya
niscay
(5)
darsanik rsi kata kareche vicar
smrti chande kata vale nahi tar par
kintu vedanta vakye yuktira sahita
ye vicar kariyache lagi
lokahita
sei se vicar jana
susiddhanta mat
sakalera grahaniya
chadi anya path
(6-7)
ksiti, ap, tej, vayu, vyom
mahabhuta
ahankar, buddhi ar man avyakta sambhuta
caksu, karna, nasika, jihva, tvak yaha jani
payu, pad, pet, linga
ar yaha pani
sei das vahya--ar man se antare
ekadas indriya
se sastrera vicare
rup, ras, gandha, savda, sparsa ye visay
cavvisa se tattva
bujha ksetra paricay
ihadera ye vicar kare
vislesane
ksetra-tattva sei vijna bhala-rupa jane
iccha, dves, sukh, duhkha ar
ye sanghat
sthul deha pariman panca maha-bhuta
cetana sakti ye
hay jivera adhar
tar sange dhrti jana ksetrera vikar
ataev ei sab ekatre se ksetra
sthula suksma jada vidya sei
ye sarvatra
(8-12)
amanitva, adambhitva,
ahimsa ye ksanti
saralata, guru-seva,
souca, dhairya, santi
atmara nigraha yaha indriya visaye
vairagya nirahamkar
sakala asaye
janma, mrtyu, jara, vyadhi duhkhera
darsan
anasakti stri putrete grhera prangan
udasin parivare
sukhete duhkhete
nitya samacitta
ista anista madhyete
amate ananya-bhakti
avyabhicarini
nirjana sthanete
vas gramya nivarani
adhyatma jnanera kare nityatva svikar
tattva-jnan lagi kare darsana vicar
sei se jnanera
carca vikare nas
ajnanatamera nam anyatha prakas
(13)
jnanera jnatavya
yaha taha bali suna
janile se tattva
habe amrtera pan
sei brahma-tattva-jnan
amara asrita
anadi se sat ar
asat atita
(14)
sarva-sthane hasta-pada
nahe nirakar
sarva-sthane caksu
sir kata mukh tar
sarvatra sravana sarva avarana sthan
tini chada tribhuvane nahi kichu ana
(15)
tnaha hate indriyadi
hayeche prakas
jadendriya nahi tar
sarva-gunabhas
anasakta sarva-bhut
tini se nirgun
sakala gunera bhokta tini cirantan
(16)
sakala bhutera tini antare vahire
tnaha hate hay sab
cara va acar
ati suksma tattva tai avijneya
yugapat bahu dure nikateteo hay
(17)
avibhakta hai-yao vibhaktera mata
akhanda samasti tini vyasti-rupe sthita
sarva-bhuta bharta tini saba janmadata
tini-i sabar punah samharera karta
(18)
samasta jyotira tini parama adhar
cinmaya tnahar jyoti jada para
ar
jnanamaya rupa tnar jnanagamya jneya
sakalera hrdi-majhe
tini adhistheya
(19)
ei kahinu tattva ksetra jnan
jneya
vijnana tahara nam panditera priya
e vijnan bujhiya se mor bhakta hay
tattva suddhi jnana hay bhaktira asray
(20)
prakrta purusa
hay anadi se siddha
anadi kala
hate ubhaya samvrddha
vikaradi guna yata prakrta sambhava
prakrta purusa yei tar anubhava
(21)
karya va karana hay prakrtira dan
bhogera karana sei purusei han
(22)
prakrta haiya jiv bhunje sei
gun
prakrtira guna sab prakrtira dan
prakrta gunera sanga ucca-nica yoni
sadasad janma
hay anya nahi gani
(23)
se jivera baddha rupe paramatma sange
upadesta anumanta
han tini range
mahesvara tini bhokta puruse parama
jivera uddhara lagi tini sange
han
(24)
sei se jnanera
dvara purusa prakrti
purusera ye prakrta
gunera svikrti
ye bujhila vartaman haiya sarvatha
punarjanma nahi tar
nahe se anyatha
(25)
bhakta-gan cidasraye
sada dhyane rata
prema-cakse paramatmake
darsana satata
samkhya-yogi jnana dvara alocana kare
karma-yogi bhagavane karmarpana
kare
(26)
anya sadharan
lok bujhe na se kichu
sravanantar upasana
tarao tvariya yay e samsar hate
yadi sruti-parayana
sadhura sangete
(27)
sthavara jangama yata janmeche janmabe
ksetra ksetrajnera
samyoga prabhave
(28)
se saba bhutete samasthita bhagavan
darsana karite
pare kona bhagyavan
bhagavan avinasyat
vastu tahara bhitare
vinasyat dharma tini
svikara na kare
(29)
sakaler madhye sama thakena isvar
dekhite samartha
hay yei tatpar
ye atmake adhahpat kabhu nahi kare
kupathagami se dusta
mana dvare
(30)
prakrti-pradatta deha indriyadi dvara
prakrti-i sadhe
karma jivera se sara
kintu atma-tattva
jiv kichu nahi kare
jnahara darsana sei se dekhite pare
(31)
prakrtik vaicitrye
yeva ekatva darsane
sarva-bhutera prthak bhav samartha se mane
srsti sthiti vistar sei yeva
jane
samartha se jan drsti brahma sampadane
(32)
brahma-jnani jiv nitya parama avyay
nirguna anadi tattva nirlipta se ray
(33)
yemana sarvagata
vyom, suksma tattva anupam,
sarvatra sambhav vicaran
tathapi se lipta
nahe, nijera svatantra rahe,
sei-rup atma vicaran
sarvatra vyapiya dehe, kutastha prthaka rahe,
mahabhute nahe se
tatha brahma-bhuta
jiv, atma-tattva haye siv,
deha-dharme lipta nahi han
(34)
surya yatha prakasaye akhila jagat
ek dese eka thaki samrata
mahat
he bharat sei-rup ksetri prakasay
eka eksthane
thaki ksetra deha-may
(35)
ksetra ar ksetrajner tattva-jnan cakse
dekhibar sakti
hay se yahar pakse
ek ksetrajna
se jiv anya paramatma
ubhayer ksetre
vas ksetra visesatma
tar moksa jada-nistha pravrtti haite
sukhe vas para-vyome
jada deha ante
(36)
bhaktivedanta kahe sri-gitara gan
sune yadi suddha bhakta krsnagata-pran
TRANSLATION
1-2)
Arjuna said: O my dear Krsna,
I wish to know about prakrti [nature], purusa [the enjoyer], and the field and the knower of the
field, and of knowledge and the end of knowledge. The Blessed Lord then said: This
body, O son of Kunti, is called the field, and one
who knows this body is called the knower of the field.
3)
O scion of Bharata, you should understand that I am
also the knower in all bodies, and to understand this body and its owner is
called knowledge. That is My opinion.
4)
Now please hear My brief description of this field of
activity and how it is constituted, what its changes are, whence it is produced,
who that knower of the field of activities is, and what his influences are.
5)
That knowledge of the field of activities and of the knower of activities is
described by various sages in various Vedic writings--especially in the Vedanta-sutra--and
is presented with all reasoning as to cause and effect.
6-7)
The five great elements, false ego, intelligence, the unmanifested,
the ten senses, the mind, the five sense objects, desire, hatred, happiness, distress,
the aggregate, the life symptoms, and convictions--all these are considered, in
summary, to be the field of activities and its interactions.
8-12)
Humility, pridelessness, nonviolence, tolerance, simplicity,
approaching a bona fide spiritual master, cleanliness, steadiness and self-control;
renunciation of the objects of sense gratification, absence of false ego, the
perception of the evil of birth, death, old age and disease; nonattachment to
children, wife, home and the rest, and even-mindedness amid pleasant and
unpleasant events; constant and unalloyed devotion to Me, resorting to solitary
places, detachment from the general mass of people; accepting the importance of
self-realization, and philosophical search for the Absolute Truth--all these I
thus declare to be knowledge, and what is contrary to these is ignorance.
13)
I shall now explain the knowable, knowing which you
will taste the eternal. This is beginningless, and it
is subordinate to Me. It is called Brahman, the spirit,
and it lies beyond the cause and effect of this material world.
14)
Everywhere are His hands and legs, His eyes and faces,
and He hears everything. In this way the Supersoul
exists.
15)
The Supersoul is the original source of all senses, yet
He is without senses. He is unattached, although He is the maintainer of all
living beings. He transcends the modes of nature, and at the same time He is
the master of all modes of material nature.
16)
The Supreme Truth exists both internally and externally, in the moving and
nonmoving. He is beyond the power of the material senses to see or to know. Although
far, far away, He is also near to all.
17)
Although the Supersoul appears to be divided, He is
never divided. He is situated as one. Although He is the maintainer of every living
entity, it is to be understood that He devours and develops all.
18)
He is the source of light in all luminous objects. He is beyond the darkness of
matter and is unmanifested. He is knowledge, He is
the object of knowledge, and He is the goal of knowledge. He is situated in
everyone's heart.
19)
Thus the field of activities [the body], knowledge and the knowable have been
summarily described by Me. Only My
devotees can understand this thoroughly and thus attain to My nature.
20)
Material nature and the living entities should be understood to be beginningless. Their transformations and the modes of
matter are products of material nature.
21)
Nature is said to be the cause of all material activities and effects, whereas
the living entity is the cause of the various sufferings and enjoyments in this
world.
22)
The living entity in material nature thus follows the ways of life, enjoying
the three modes of nature. This is due to his association with that material
nature. Thus he meets with good and evil amongst various species.
23)
Yet in this body there is another, a transcendental enjoyer who is the Lord, the
supreme proprietor, who exists as the overseer and permitter,
and who is known as the Supersoul.
24)
One who understands this philosophy concerning material nature, the living
entity and the interaction of the modes of nature is sure to attain liberation.
He will not take birth here again, regardless of his present position.
25)
That Supersoul is perceived by some through
meditation, by some through the cultivation of knowledge, and by others through
working without fruitive desire.
26)
Again there are those who, although not conversant in spiritual knowledge, begin
to worship the Supreme Person upon hearing about Him from others. Because of
their tendency to hear from authorities, they also transcend the path of birth
and death.
27)
O chief of the Bharatas, whatever you see in
existence, both moving and unmoving, is only the combination of the field of
activities and the knower of the field.
28)
One who sees the Supersoul accompanying the
individual soul in all bodies, and who understands that neither the soul nor
the Supersoul is ever destroyed, actually sees.
29)
One who sees the Supersoul in every living being and
equal everywhere does not degrade himself by his mind. Thus he approaches the
transcendental destination.
30)
One who can see that all activities are performed by the body, which is created
of material nature, and sees that the self does nothing, actually sees.
31)
When a sensible man ceases to see different identities, which are due to
different material bodies, he attains to the Brahman conception. Thus he sees
that beings are expanded everywhere.
32)
Those with the vision of eternity can see that the soul is transcendental, eternal,
and beyond the modes of nature. Despite contact with the material body, O Arjuna, the soul neither does anything nor is entangled.
33)
The sky, due to its subtle nature, does not mix with anything, although it is
all-pervading. Similarly, the soul, situated in Brahman vision, does not mix
with the body, though situated in that body.
34)
O son of Bharata, as the sun alone illuminates all this universe, so does the living entity, one within the
body, illuminate the entire body by consciousness.
35)
One who knowingly sees this difference between the body and the owner of the
body and can understand the process of liberation from this bondage,
also attains to the supreme goal.
36)
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 13 “Prakrtim
Purusam Caiva Ksetram.”
UPDATED: February 12, 2011