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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
tara
kare
kichu
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 milan
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.
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.
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.
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.
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.
Everywhere are His hands and legs, His eyes and faces, and He hears everything. In this way the Supersoul
exists.
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.
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.
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.
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.
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.
Material nature and the living entities should be understood to be beginningless . Their transformations and the modes of matter are products of material nature.
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.
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.
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 .
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.
That Supersoul is perceived by some through meditation, by some through the cultivation of knowledge, and by others through working without fruitive desire.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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.
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