Sannyaser Tattva Kiva Iccha

Krsna Kirtana Songs est. 2001 Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â Â www.kksongs.org

Home

Song Lyrics

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 nara devaloke

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 kama parigraha

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 gela tava duhkha bhar

(73)

arjun kahilen:

nasta moha smrti labha tomara prasade

acyuta, sandeha gela nahi se visade

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

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

Whatever right or wrong action a man performs by body, mind or speech is caused by these five factors.

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.

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.

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.

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.

That knowledge by which one undivided spiritual nature is seen in all existences, undivided in the divided, is knowledge in the mode of goodness.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

Brahmanas, ksatriyas, vaisyas and sudras are distinguished by their qualities of work, O chastiser of the enemy, in accordance with the modes of nature.

Peacefulness, self-control, austerity, purity, tolerance, honesty, wisdom, knowledge, and religiousness–these are the qualities by which the brahmanas work.

Heroism, power, determination, resourcefulness, courage in battle, generosity, and leadership are the qualities of work for the ksatriyas.

Farming, cow protection and business are the qualities of work for the vaisyas, and for the sudras there is labor and service to others.

By following his qualities of work, every man can become perfect. Now please hear from Me how this can be done.

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.

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.

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.

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.

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.

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.

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.

Though engaged in all kinds of activities, My devotee, under My protection, reaches the eternal and imperishable abode by My grace.

In all activities just depend upon Me and work always under My protection. In such devotional service, be fully conscious of Me.

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.

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.

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.

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.

O scion of Bharata, surrender unto Him utterly. By His grace you will attain transcendental peace and the supreme and eternal abode.

Thus I have explained to you the most confidential of all knowledge. Deliberate on this fully, and then do what you wish to do.

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.

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.

Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear.

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.

For one who explains the supreme secret to the devotees, devotional service is guaranteed, and at the end he will come back to Me.

There is no servant in this world more dear to Me than he, nor will there ever be one more dear.

And I declare that he who studies this sacred conversation worships Me by his intelligence.

And one who listens with faith and without envy becomes free from sinful reactions and attains to the planets where the pious dwell.

O conqueror of wealth, Arjuna, have you heard this attentively with your mind? And are your illusions and ignorance now dispelled?

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.

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.

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.

O King, as I repeatedly recall this wondrous and holy dialogue between Krsna and Arjuna, I take pleasure, being thrilled at every moment.

O King, when I remember the wonderful form of Lord Krsna, I am struck with even greater wonder, and I rejoice again and again.

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.

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 Â“ Sannyasasya Maha Baho Tattvam .Â”

UPDATED:

February 12, 2011