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Song Name: Sannyaser Tattva Kiva Iccha
Official Name: Chapter 18
Author: A.C. Bhaktivedanta Swami Prabhupada
Book Name: Gitar Gan
Language: Bengali
LYRICS:
(1)
arjun kahilen:
sannyaser tattva kiva iccha
se sunite
hrsikes kaha tai more
bujhaite
kesi nisudan kaha tyagera
mahima
sunite ananda hay nahi
parsima
(2)
sri-bhagavan kahilen:
kamakarma parityag sannyas
se hay
sarva karma phala-tyag tyag
paricay
vicaksan kari yata karila
nirnay
sei se sannyasa ar tyag
nama hay
(3)
manisigan sarva karma tyag
kare
yajna dan tapa-kriya nahe,
kahaye apare
(4)
tar madhye ye siddhanta
kahi taha suna
trividha se tyag hay
bharata-sattama
(5)
svarupata yajna-dan kabhu
tyajya nay
sakala samaye taha karya
yogya hay
baddha jiv ache yata tadera
kartavya
manisi pavana sei yajna
dana karya
(6)
se karyer anusthan
phala-sanga tyag
kartavyera anurodhe sudhu
tahe rag
(7)
nirdista karmera tyag nahe
se vidhan
mohete se tyag hay tamasika
jnan
(8)
duhkha hay tar janya
karma-tyaga kare
kimba karma-tyag kare
kaya-klesa dare
rajasika tyag sei phal nahi
pay
sei ye kahinu yata sastrera
nirnay
(9)
kartavya janiya yeva sarva
karma kare
phala-tyag karibare
sattvika nam dhare
(10)
karytavera anurodhe
akusala-o kare
asakti nahi se kusal
karmera tare
medhavi ye tyagi sattva
samavista hay
chinna tar haye yay sakala
samsay
(11)
dehadhari jiva karma-tyag
nahi kare
karma-phala tyag kari tyagi
nama dhare
(12)
anista ista va misra
karmaphala hay
kintu sannyasira sei kichu
bhog nay
(13)
panca se karana hay sakala
karyera
mahavaho suna sei kahi se
tomare
vedanta siddhanta sei
sastrera nirnay
bhala-manda yaha kichu sei
se paryay
(14)
adhisthana karta ar karana
p"thak
vividha se cesta daiva e
panca-sirsak
(15)
sarira vacan man karma tat
dvara
nyayya va a-nyayya yata
karma sara
sabara karana hay sei pa'ca
vidha
sakala karyera hay sei se
hetava
(16)
murkha yara karta saje nija
man gada
na bujhiya karana se sudhu
karta chada
(17)
ataev ye na haya ahankare
matta
buddhi yar aham-bhave nahi
hay lipta
kartavyera anurodhe yadi
visva mare
kahake-o mare na se kimba
karma kare
(18)
karmera prerana hay jnan,
jneya, jnata
karmera samgraha se karan
karma-karta
(19)
jnan ar karta hay trividha
gun bhede
kahiba se trividha bhed
tomake samksepe
(20)
ek jiv atma nana karmaphal
bhede
manusyadi sarva-dehe se
vartaman ksede
avyaya se jiv hay ek-tattva
jnan
bibhinnate ek dekhe sei
sattvik jnan
(21)
vibhinna jivera sei
prthakatva dekhe
rajasik tar jnan nanabhave
thake
(22)
dehake sarvasva bujhi ye
jnan udbhav
a-tattvajna alpa-buddhi
tamasika sab
(23)
rag dves sanga vina ye
niyata karma
se janibe sab sattvikera
dharma
(24)
phalera kamana karma
ahankar saha
kastasadhya yata rajasa
samuha
(25)
na bujhiya mohavase
anubandha karma
himsa paratap adi tamasika
dharma
(26)
mukta-sanga anahankar dhrti
utsahapurna
nirvikar siddhasiddhi
sattvika se dhanya
(27)
karmasakta phale lobh
himsuka asuci
rajasik karta sei
harsa-soke ruci
(28)
ayukta prakrta stabdha
naiskrti alas
dirghasutri visadi va karta
se tamas
(29)
buddhira ye tin bhed dhrti
ar gun
dhananjay asesa vicar tar
suna
(30)
pravrtti nivrtti karya
akarya vicar
bhayabhay bandha murti
sattva-buddhi tar
(31)
dharmadharma karyakarya
ayathavat jane
rajasik sei buddhi sastrera
pramane
(32)
dharmake adharma mane
adharmake dharma
viparita se tamasa buddhi
ar karma
(33)
ye dhrtir dvara dhare
pranendriya kriya
avyabhicarini bhakti
sattviki se dhiya
(34)
ye dhrtir dvara dhare
dharma, artha, kam
phalakanksi rajasik hay tar
nam
(35)
ye dhrti dvara nahe svapna
bhaya tyag
tamasi se dhrti durmedha
ara mada
(36)
trividha se sukha suna
bharata rsabha
jada sukhe maje jiva kintu
duhkha saba
se sukha se uparati duhkha
anta hay
samsarera mayasukha tabe
hay ksay
(37)
agrete visera sama pascate
am"ta
ye sukhera paricaya se haya
sattvika
se sukhera labh hay
atma-pramadete
atma-buddhi bhagyavan yogya
ye tahate
(38)
indriyer samyogete visayera
bhog
am"tera mata ante
kintu bhava rog
pariname visayera visa hay
labh
rajasika sei sukh jivera
svabhav
(39)
yaha agre anuvandhe sukhera
mohan
nidralasya pramadottha
tamasika jan
(40)
brahmandera madhye yata
keha nahe mukta sei triguna
triloke
(41)
brahmana ksatriya vaisya
sudra parantap
svabhava prabhave gun hay
karma sab
(42)
sama dama tapa souca ksanti
se arjava
jnan vijnan astikya brahma
karma-bhava
(43)
sourya teja dhrti daksya
yuddhe na palay
dan isa bhava yata ksatriye
yuyaye
(44)
krsi go-raksa vanijya
vaisya karma hay
sudra ye svabhava tar
paricarya karay
(45)
ucca nica yata karma sabe
siddhi hay
svakarma kariya guna
samsara taray
(46)
yini vyasti samasti va
jagata karan
ynaha hate bhutaganer
vasana jivan
svakarma kariya yadi sei
prabhu bhaje
siddhi-labha hay tar
samsare na maje
(47)
asamyak anusthita nija
dharma sreya
susthu acarana kare
paradharme bhaya
nija svabhava niyata yei
karma anusthan
nispapa haibe tahe sastrera
vidhan
(48)
sadosa sahaja karma kabhu
nahe aja
tahatei siddhi labh hrdi
sada bhaja
jagatera saba kaj dos vina
nay
agrete yatha kada dhum
dekha yay
(49)
dosamsa tyagete yatha
gunamsa grahan
nija satta suddha kari
svadharma sadhan
anasakta buddhi jit atma
sprhahin
naiskarma siddhi se hay
sannyasa pravin
(50)
siddhi-labh kari yatha
brahma prapti hay
samksepete kahi suna tar
paricay
(51-53)
visuddha se buddhi yukta
dhrti niyamita
savdadi visaya tyag rag
dves-jita
vivikta ye laghubhoji yata
vak man
dhyana yoga para nitya
vairagya sadhan
ahankar val darpa
krodh ar yata ache asata
agraha
nirmama ye santa yei brahma
anubhave
niscita samartha hay tahate
sambhave
(54)
brahma anubhav hale
prasannatm hay
sok ar akanksa se nirmala
niscay
sarva-bhuta sama-buddhi tar
paricay
nirguna amara bhakti tabe
labh hay
(55)
nirguna bhaktite jane amara
svarup
savises nirvises tattvata
ye rup
se tattva-jnana labhe
pravese amate
ami brahma paramatmta
bhagavan yate
(56)
bhaktite prapti se hay
bhagavad svarupa
premapumartha mahan nam yar
rupa
sei premasraye yei sarva
karma kare
amara prasade para-vyom
labh tare
(57)
se premasraye hao maccitta
satata
amara lagiya sarva karye
hao rata
sei buddhi-yoga nam amara
asraya
yahara prabhave karya
sarva-siddhi haya
(58)
maccita yei se tare amara
prasade
sarva-duhkha samsare duhkha
va visade
amara se upades yeva nahi
mane
ahankare matta haye vinase
apane
(59)
ahankar kari bal yuddha na
karibe
mithya se pratijna tumi
karibe svabhave
(60)
svabhavaja karma taba
avasya sadhive
kaunteya nirvandha sab nija
karma-bhave
ataev mohavase iccha nahi
kara
avase karibe sei tumi
atahpara
(61)
isvara ache se
sarva-bhutera hrdaye
karma karma-phala sab
niyantra karaye
mayara yantrete tini sabare
ghuray
bhukti vancha kare jiv jei
yatha cay
(62)
tanhara carane lao sarvato
saran
prasade haibe sarva
vanchita purana
para santi pabe ar sasvata
ye sthan
sarva-labh se prasade
duhkha nivaran
(63)
guhya guhyatara jnan
kahilam ami
bhala-manda vicara ye se
karibe tumi
vicara kariya tumi yaha
iccha kara
upades amara se nitya tumi
smara
(64)
tadapeksa guhyatama ar tumi
suna
atyanta se priya tumi tai
se vacana
(65)
manmana mad-bhakta hao more
namaskar
amake paibe tumi pratijna
amar
(66)
sarva dharma tyagi lao
amara saran
raksiva tomake ami sada
sarvaksan
kona cinta na karibe pap
nahi habe
amara sarane tumi para
santi pabe
(67)
abhakta va atapaska
paricarya hina
amara svarupe ei yara
sraddha ksina
upadesa na karibe gitara
vacan
uparokta loka sab adhikari
nan
(68)
amara bhaktake yeva upades
kare
parabhakti labh kari paibe
amare
(69)
tadapeksa naraloke priya
nahi mor
hay nai habe nai anande
bibhor
(70)
amara e upades yeva vicar
karibe
tar jnana-yajne mor upasana
habe
(71)
sraddhavan haye yara
sravana karibe
punyavan tar subha
loka-prapti habe
(72)
dhananjay, kaha eve kiva
sanka hala dur
ekagrete upades suniya
pracur
he partha, kiva tava ajnana
andhakar
pranasta haiya
(73)
arjun kahilen:
nasta moha smrti labha
tomara prasade
acyuta, sandeha
sthita ami nija karye
tomara vacana
niscayai kariba ami ghucila
vandhana
(74)
sanjay kahilen:
sei se sunechi ami
krsnarjuna katha
adbhuta samvada romaharsana
sarvatha
(75)
vyasera prasade ami sunilam
sei
parama se guhyatama tulana
ye nei
ei yog yogesvara krsna se
kahila
saksat tnahar mukhe ami se
sunila
(76)
smarana kariya raja punah
punah sei
adbhuta samvada smari hrsta
ami hai
kesava ara arjun katha
punya gita
muhurhmuhu sune nitya sarvahite
rata
(77)
smarana kariya sei adbhuta
svarupa
punah punah hrsta man hay
aparupa
(78)
yatha yogesvar krsna partha
dhanurdhar
tatha sri vijaya bhuti
dhruva nirantar
yei nam sei krsna nahi se
antara
suddha nam yar hay sei
dhurandhara
(79)
bhaktivedanta kahe
sri-gitara gan
sune yadi suddha bhakta
krsnagata-pran
TRANSLATION
1)
Arjuna said, O mighty-armed one, I wish to understand the purpose of
renunciation [tyaga] and of the renounced order of life [sannyasa], O killer of
the Kesi demon, Hrsikesa.
2)
The Supreme Lord said, To give up the results of all activities is called
renunciation [tyaga] by the wise. And that state is called the renounced order
of life [sannyasa] by great learned men.
3)
Some learned men declare that all kinds of fruitive activities should be given
up, but there are yet other sages who maintain that acts of sacrifice, charity
and penance should never be abandoned.
4)
O best of the Bharatas, hear from Me now about renunciation. O tiger among men,
there are three kinds of renunciation declared in the scriptures.
5)
Acts of sacrifice, charity and penance are not to be given up but should be
performed. Indeed, sacrifice, charity and penance purify even the great souls.
6)
All these activities should be performed without any expectation of result. They
should be performed as a matter of duty, O son of Prtha. That is My final
opinion.
7)
Prescribed duties should never be renounced. If, by illusion, one gives up his
prescribed duties, such renunciation is said to be in the mode of ignorance.
8)
Anyone who gives up prescribed duties as troublesome, or out of fear, is said
to be in the mode of passion. Such action never leads to the elevation of
renunciation.
9)
But he who performs his prescribed duty only because it ought to be done, and
renounces all attachment to the fruit--his renunciation is of the nature of
goodness, O Arjuna.
10)
Those who are situated in the mode of goodness, who neither hate inauspicious
work nor are attached to auspicious work, have no doubts about work.
11)
It is indeed impossible for an embodied being to give up all activities. Therefore
it is said that he who renounces the fruits of action is one who has truly
renounced.
12)
For one who is not renounced, the threefold fruits of action--desirable, undesirable
and mixed--accrue after death. But those who are in the renounced order of life
have no such results to suffer or enjoy.
13-14)
O mighty-armed Arjuna, learn from Me of the five factors which bring about the
accomplishment of all action. These are declared in sankhya philosophy to be
the place of action, the performer, the senses, the endeavor, and ultimately
the Supersoul.
15)
Whatever right or wrong action a man performs by body, mind or speech is caused
by these five factors.
16)
Therefore one who thinks himself the only doer, not considering the five
factors, is certainly not very intelligent and cannot see things as they are.
17)
One who is not motivated by false ego, whose intelligence is not entangled, though
he kills men in this world, is not the slayer. Nor is he bound by his actions.
18)
Knowledge, the object of knowledge and the knower are the three factors which
motivate action; the senses, the work and the doer comprise the threefold basis
of action.
19)
In accordance with the three modes of material nature, there are three kinds of
knowledge, action, and performers of action. Listen as I describe them.
20)
That knowledge by which one undivided spiritual nature is seen in all
existences, undivided in the divided, is knowledge in the mode of goodness.
21)
That knowledge by which a different type of living entity is seen to be
dwelling in different bodies is knowledge in the mode of passion.
22)
And that knowledge by which one is attached to one kind of work as the all in
all, without knowledge of the truth, and which is very meager, is said to be in
the mode of darkness.
23)
As for actions, that action in accordance with duty, which is performed without
attachment, without love or hate, by one who has renounced fruitive results, is
called action in the mode of goodness.
24)
But action performed with great effort by one seeking to gratify his desires, and
which is enacted from a sense of false ego, is called action in the mode of
passion.
25)
And that action performed in ignorance and delusion without consideration of
future bondage or consequences, which inflicts injury and is impractical, is
said to be action in the mode of ignorance.
26)
The worker who is free from all material attachments and false ego, who is
enthusiastic and resolute and who is indifferent to success or failure, is a
worker in the mode of goodness.
27)
But that worker who is attached to the fruits of his labor and who passionately
wants to enjoy them, who is greedy, envious and impure and moved by happiness
and distress, is a worker in the mode of passion.
28)
And that worker who is always engaged in work against the injunction of the
scripture, who is materialistic, obstinate, cheating and expert in insulting
others, who is lazy, always morose and procrastinating, is a worker in the mode
of ignorance.
29)
Now, O winner of wealth, please listen as I tell you in detail of the three
kinds of understanding and determination according to the three modes of nature.
30)
O son of Prtha, that understanding by which one knows what ought to be done and
what ought not to be done, what is to be feared and what is not to be feared, what
is binding and what is liberating, that understanding is established in the
mode of goodness.
31)
And that understanding which cannot distinguish between the religious way of
life and the irreligious, between action that should be done and action that
should not be done, that imperfect understanding, O son of Prtha, is in the
mode of passion.
32)
That understanding which considers irreligion to be religion and religion to be
irreligion, under the spell of illusion and darkness, and strives always in the
wrong direction, O Partha, is in the mode of ignorance.
33)
O son of Prtha, that determination which is unbreakable, which is sustained
with steadfastness by yoga practice, and thus controls the mind, life, and the
acts of the senses, is in the mode of goodness.
34)
And that determination by which one holds fast to fruitive result in religion, economic
development and sense gratification is of the nature of passion, O Arjuna.
35)
And that determination which cannot go beyond dreaming, fearfulness, lamentation,
moroseness, and illusion--such unintelligent determination is in the mode of
darkness.
36-37)
O best of the Bharatas, now please hear from Me about the three kinds of
happiness which the conditioned soul enjoys, and by which he sometimes comes to
the end of all distress. That which in the beginning may be just like poison
but at the end is just like nectar and which awakens one to self-realization is
said to be happiness in the mode of goodness.
38)
That happiness which is derived from contact of the senses with their objects
and which appears like nectar at first but poison at the end is said to be of
the nature of passion.
39)
And that happiness which is blind to self-realization, which is delusion from
beginning to end and which arises from sleep, laziness and illusion is said to
be of the nature of ignorance.
40)
There is no being existing, either here or among the demigods in the higher
planetary systems, which is freed from the three modes of material nature.
41)
Brahmanas, ksatriyas, vaisyas and sudras are distinguished by their qualities
of work, O chastiser of the enemy, in accordance with the modes of nature.
42)
Peacefulness, self-control, austerity, purity, tolerance, honesty, wisdom, knowledge,
and religiousness--these are the qualities by which the brahmanas work.
43)
Heroism, power, determination, resourcefulness, courage in battle, generosity, and
leadership are the qualities of work for the ksatriyas.
44)
Farming, cow protection and business are the qualities of work for the vaisyas,
and for the sudras there is labor and service to others.
45)
By following his qualities of work, every man can become perfect. Now please
hear from Me how this can be done.
46)
By worship of the Lord, who is the source of all beings and who is all-pervading,
man can, in the performance of his own duty, attain perfection.
47)
It is better to engage in one's own occupation, even though one may perform it
imperfectly, than to accept another's occupation and perform it perfectly. Prescribed
duties, according to one's nature, are never affected by sinful reactions.
48)
Every endeavor is covered by some sort of fault, just as fire is covered by
smoke. Therefore one should not give up the work which is born of his nature, O
son of Kunti, even if such work is full of fault.
49)
One can obtain the results of renunciation simply by self-control and by
becoming unattached to material things and disregarding material enjoyments. That
is the highest perfectional stage of renunciation.
50)
O son of Kunti, learn from Me in brief how one can attain to the supreme
perfectional stage, Brahman, by acting in the way I shall now summarize.
51-53)
Being purified by his intelligence and controlling the mind with determination,
giving up the objects of sense gratification, being freed from attachment and
hatred, one who lives in a secluded place, who eats little and who controls the
body and the tongue, and is always in trance and is detached, who is without
false ego, false strength, false pride, lust, anger, and who does not accept
material things, such a person is certainly elevated to the position of self-realization.
54)
One who is thus transcendentally situated at once realizes the Supreme Brahman.
He never laments nor desires to have anything; he is equally disposed to every
living entity. In that state he attains pure devotional service unto Me.
55)
One can understand the Supreme Personality as He is only by devotional service.
And when one is in full consciousness of the Supreme Lord by such devotion, he
can enter into the kingdom of God.
56)
Though engaged in all kinds of activities, My devotee, under My protection, reaches
the eternal and imperishable abode by My grace.
57)
In all activities just depend upon Me and work always under My protection. In
such devotional service, be fully conscious of Me.
58)
If you become conscious of Me, you will pass over all the obstacles of
conditional life by My grace. If, however, you do not work in such
consciousness but act through false ego, not hearing Me, you will be lost.
59)
If you do not act according to My direction and do not fight, then you will be
falsely directed. By your nature, you will have to be engaged in warfare.
60)
Under illusion you are now declining to act according to My direction. But, compelled
by your own nature, you will act all the same, O son of Kunti.
61)
The Supreme Lord is situated in everyone's heart, O Arjuna, and is directing
the wanderings of all living entities, who are seated as on a machine, made of
the material energy.
62)
O scion of Bharata, surrender unto Him utterly. By His grace you will attain
transcendental peace and the supreme and eternal abode.
63)
Thus I have explained to you the most confidential of all knowledge. Deliberate
on this fully, and then do what you wish to do.
64)
Because you are My very dear friend, I am speaking to you the most confidential
part of knowledge. Hear this from Me, for it is for your benefit.
65)
Always think of Me and become My devotee. Worship Me and offer your homage unto
Me. Thus you will come to Me without fail. I promise you this because you are
My very dear friend.
66)
Abandon all varieties of religion and just surrender unto Me. I shall deliver
you from all sinful reaction. Do not fear.
67)
This confidential knowledge may not be explained to those who are not austere, or
devoted, or engaged in devotional service, nor to one who is envious of Me.
68)
For one who explains the supreme secret to the devotees, devotional service is
guaranteed, and at the end he will come back to Me.
69)
There is no servant in this world more dear to Me than he, nor will there ever
be one more dear.
70)
And I declare that he who studies this sacred conversation worships Me by his
intelligence.
71)
And one who listens with faith and without envy becomes free from sinful
reactions and attains to the planets where the pious dwell.
72)
O conqueror of wealth, Arjuna, have you heard this attentively with your mind? And
are your illusions and ignorance now dispelled?
73)
Arjuna said, My dear Krsna, O infallible one, my illusion is now gone. I have
regained my memory by Your mercy, and I am now firm and free from doubt and am
prepared to act according to Your instructions.
74)
Sanjaya said: Thus have I heard the conversation of two great souls, Krsna and
Arjuna. And so wonderful is that message that my hair is standing on end.
75)
By the mercy of Vyasa, I have heard these most confidential talks directly from
the master of all mysticism, Krsna, who was speaking personally to Arjuna.
76)
O King, as I repeatedly recall this wondrous and holy dialogue between Krsna
and Arjuna, I take pleasure, being thrilled at every moment.
77)
O King, when I remember the wonderful form of Lord Krsna, I am struck with even
greater wonder, and I rejoice again and again.
78)
Wherever there is Krsna, the master of all mystics, and wherever there is
Arjuna, the supreme archer, there will also certainly be opulence, victory, extraordinary
power, and morality. That is my opinion.
79) 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 18 “Sannyasasya Maha
Baho Tattvam.”
UPDATED:
February 12, 2011