He Krsna Barek Karma Tyaga

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Song Name: He Krsna Barek Karma Tyaga

Official Name: Chapter 5

Author:

A.C. Bhaktivedanta Swami Prabhupada

Book Name: Gitar Gan

Language:

Bengali

 

 

LYRICS:

(1)

arjun kahilen:

he krsna barek karma tyaga ye kathan

punaray karma-yog kaha vivaran

tar madhye yeva niscita janiba

samsaya-bihin kari amare kahiba

 

(2)

sri-bhagavan kahilen:

sannyasa ar karma-yog dui sreya hay

sakala vedadi sastre tai se kahaya

tar madhye karma-yog sannyasa apeksa

kriyatmak jana-madhye na kara upeksa

 

(3)

rag-dvesa vivarjita yeva karma-yogi

anasakta visayete nahe ta’ se bhogi

nirdvanda se mahavaho duhkha bandha nahe

tomare kahinu ami kariya niscay

 

(4)

sankhya-yog karma-yog yeva prthak bale

pandita se nahe kabhu balakera chale

ubhaya karyera madhye ye kona se ek

ubhayer phal prapti haibe samyak

 

(5)

sankhya-yog sadhya kari ye pada se pay

yog-siddha hale labh taha upajay

ataeva sankhya kimva yog ek bal

buddhiman sei hay ye bujhe ek phal

 

(6)

sannyasa kariya yadi nahe karma yogi

maha-vaho ki baliba vrtha sei tyagi

yog-yukta muni yeva brahmapada pay

acirat sei karya siddhi yoge hay

 

(7)

yog-yukta visuddhatma jita sada gun

jitendriya hay sei atyanta pravin

sarva-bhut lagi yeva karma-yog sadhe

visayer madhye thake visaye na badhe

 

(8)

se yogi cintaye sada haye tattvavit

sarva karya kari kintu kari na kincit

dekhi suni sparsa kari nihsvase prasvase

svapane gamane kimva bhojane vilase

pralapan kari kimva bhoge va se tyage

unmilan nimilan kimva nidra yaya jage

 

(9)

jada-karye jadendriya satata se jane

nija karya atma-tattva sarvada se dhyane

 

(10)

brahmani nivista karya nihsanga ye kare

visaya prabhave sei tahate na dare

ataeva pap-punye nahi tare lepe

sei padma-patra jale jani va samksepe

 

(11)

kaya mana vakye se ye yogera sadhana

man buddhi indriyadi ekatre bandhana

yogarthe ye karya hay vairagya se yukta

sakala samaye jnan yogi nitya-yukta

 

(12)

karma-phal tyaji yukta vairagya sadhana

naisthiki santi se, nahe samsara bandhana

phalgu vairagya ye kam kari phal

phal-karye nivandhana tai se durval

 

(13)

bahye sarva-karya kare antare sannyas

sarva-karye susthu kari sukhete nivas

nava-dvar yukta deha thaki sei pure

nije kichu nahi kare na karay pare

 

(14)

anadi karma-phale bhavarnava jvale

ache pade va na hay tnahara srjan

karma-phal yeva yog yaha kare bhog

svabhava se karya hay nam bhava-rog

 

(15)

isvarer datta nahe sei papa punya

pap punya yaha kichu nija iccha janya

ajnana-janita sei bhog iccha kare

pase thaki maya tare japatiya dhare

 

(16)

ataev jnan upajile maya nas

atmara svarupa tatha svatah-i prakas

suryera prakase yatha andhakar yay

jnanera prakase tatha ajnaner ksay

 

(17)

sei jnana anukule buddhi nistha yar

atma-jnan parayan samsara uddhar

 

(18)

samadarsi hay se jnanera prabhave

vidya-vinay-sampanna brahmane va gabe

hasti va kukur va se nica candal

samadarsi jnani dekhe sabai saman

 

(19)

jivanmukta sei jnani sadharan nay

sei samyasthita mane samsara ye ksaya

samata nirdesa brahma tahe brahma-sthiti

brahma-jnani yei tar sei haya riti

 

(20)

priya vastu prapya hale uthe na naciya

apriya praptite kabhu mare na knadiya

sthir buddhi brahma-vid asam-mudha mati

brahmete niyata vas nam brahma-sthiti

 

(21)

bahya-sparsa sukha yaha nai ye asakti

atmanande sevanandi atmate vindati

sei brahma-yog yukta atma pay

aksara sukhete magna sarvada se ray

 

(22)

sparsa sukhe ye ananda taha duhkhamaya

bhog nahe bhogi sei janiha niscay

sei sukhe adi ante sudhu duhkha hay

buddhiman vyakti yei na tate ramay

 

(23)

sarira chadite purve ye abhyasa kare

tahara sulabha sei anye knadi mare

sadaveg jay kari gosvami ye hay

sukhi sei nara-nari kare dig-vijay

 

(24)

bahirer sukh chadi yeva antarmukh

 antare raman kare antarjyoti-rup

brahma-bhuta hay sei brahmate nirvan

bahiranga maya chade pay bhagavan

 

(25)

nispapa haiya rsi brahmete nirvan

sarva-bhuta hite rata chinna dvidha-jnan

 

(26)

kam krodha vinirmukta yata citta dhir

atma-tattva jnani yati ativa gambir

sadasad vicara kari brahmete nirvan

prakrti atita tar brahme avasthan

 

(27-28)

e chada astanga yog taha bali suna

abhyasa yahar hay ativa triguna

savda sparsa rupa ras ar yaha gandha

bahirbahya kari rakhi na rakhi samvandha

caksu sei bhrumadhye rakhiya niscal

pranapan vayu dhari nasa abhyantar

nasikar agrabhag kevala darsan

uttama prakriya sei yogera sadhan

indriya samyam sei yog prakaran

man buddhi dvara muni moksa parayan

se bhave ye vit iccha bhay ar krodh

yukta hay se purus samyata nirodh

 

(29)

yogesvara ami hai ami sei laksya

se katha ye bujhe bhala sei yogi daksa

sakala yajna tapasyar ami bhokta hai

samasta loker svami keha nahe sei

samasta jiver bandhu ami ekmatra

jagater santi hay janile sarvatra

 

(30)

bhaktivedanta kahe sri-gitara gan

sune yadi suddha bhakta krsnagata-pran

 

TRANSLATION

Arjuna said: O Krsna, first of all You ask me to renounce work, and then again You recommend work with devotion. Now will You kindly tell me definitely which of the two is more beneficial?

 

2. The Blessed Lord said: The renunciation of work and work in devotion are both good for liberation. But, of the two, work in devotional service is better than renunciation of works.

 

3. One who neither hates nor desires the fruits of his activities is known to be always renounced. Such a person, liberated from all dualities, easily overcomes material bondage and is completely liberated, O mighty-armed Arjuna.

 

Only the ignorant speak of karma-yoga and devotional service as being different from the analytical study of the material world [sankhya]. Those who are actually learned say that he who applies himself well to one of these paths achieves the results of both.

 

5. One who knows that the position reached by means of renunciation can also be attained by works in devotional service and who therefore sees that the path of works and the path of renunciation are one, sees things as they are.

 

Unless one is engaged in the devotional service of the Lord, mere renunciation of activities cannot make one happy. The sages, purified by works of devotion, achieve the Supreme without delay.

 

7. One who works in devotion, who is a pure soul, and who controls his mind and senses, is dear to everyone, and everyone is dear to him. Though always working, such a man is never entangled.

 

8-9) A person in the divine consciousness, although engaged in seeing, hearing, touching, smelling, eating, moving about, sleeping and breathing, always knows within himself that he actually does nothing at all. Because while speaking, evacuating, receiving, opening or closing his eyes, he always knows that only the material senses are engaged with their objects and that he is aloof from them.

 

One who performs his duty without attachment, surrendering the results unto the Supreme God, is not affected by sinful action, as the lotus leaf is untouched by water.

 

The yogis, abandoning attachment, act with body, mind, intelligence, and even with the senses, only for the purpose of purification.

 

The steadily devoted soul attains unadulterated peace because he offers the result of all activities to Me; whereas a person who is not in union with the Divine, who is greedy for the fruits of his labor, becomes entangled.

 

When the embodied living being controls his nature and mentally renounces all actions, he resides happily in the city of nine gates [the material body], neither working nor causing work to be done.

 

The embodied spirit, master of the city of his body, does not create activities, nor does he induce people to act, nor does he create the fruits of action. All this is enacted by the modes of material nature.

 

Nor does the Supreme Spirit assume anyone’s sinful or pious activities. Embodied beings, however, are bewildered because of the ignorance which covers their real knowledge.

 

When, however, one is enlightened with the knowledge by which nescience is destroyed, then his knowledge reveals everything, as the sun lights up everything in the daytime.

 

When one’s intelligence, mind, faith and refuge are all fixed in the Supreme, then one becomes fully cleansed of misgivings through complete knowledge and thus proceeds straight on the path of liberation.

 

The humble sage, by virtue of true knowledge, sees with equal vision a learned and gentle brahmana, a cow, an elephant, a dog and a dog-eater [outcaste].

 

Those whose minds are established in sameness and equanimity have already conquered the conditions of birth and death. They are flawless like Brahman, and thus they are already situated in Brahman.

 

20. A person who neither rejoices upon achieving something pleasant nor laments upon obtaining something unpleasant, who is self-intelligent, unbewildered, and who knows the science of God, is to be understood as already situated in Transcendence.

 

Such a liberated person is not attracted to material sense pleasure or external objects but is always in trance, enjoying the pleasure within. In this way the self-realized person enjoys unlimited happiness, for he concentrates on the Supreme.

 

22. An intelligent person does not take part in the sources of misery, which are due to contact with the material senses. O son of Kunti, such pleasures have a beginning and an end, and so the wise man does not delight in them.

 

Before giving up this present body, if one is able to tolerate the urges of the material senses and check the force of desire and anger, he is a yogi and is happy in this world.

 

One whose happiness is within, who is active within, who rejoices within and is illumined within, is actually the perfect mystic. He is liberated in the Supreme, and ultimately he attains the Supreme.

 

One who is beyond duality and doubt, whose mind is engaged within, who is always busy working for the welfare of all sentient beings, and who is free from all sins, achieves liberation in the Supreme.

 

Those who are free from anger and all material desires, who are self-realized, self-disciplined and constantly endeavoring for perfection, are assured of liberation in the Supreme in the very near future.

 

27-28) Shutting out all external sense objects, keeping the eyes and vision concentrated between the two eyebrows, suspending the inward and outward breaths within the nostrils–thus controlling the mind, senses and intelligence, the transcendentalist becomes free from desire, fear and anger. One who is always in this state is certainly liberated.

 

The sages, knowing Me as the ultimate purpose of all sacrifices and austerities, the Supreme Lord of all planets and demigods and the benefactor and well-wisher of all living entities, attain peace from the pangs of material miseries.

 

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 5 “ Sannyasam Karmanam Krsna .”

 

UPDATED: November 7, 2015