Dekhiya Arjune Sei Asrujale

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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