Sastra Vidhi Nahi Jane Kintu

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: Sastra

Vidhi

Nahi Jane Kintu

Official Name: Chapter 17

Author: A.C. Bhaktivedanta Swami Prabhupada

Book Name: Gitar

Gan

Language: Bengali

LYRICS:

(1)

arjun

kahilen :

sastra-vidhi

nahi

jane

kintu

sraddhanvita

yajana

karaye

yara

kiva

tar hita

kiva

nistha tar krsna

sattva , rajotam

vistara

kaha’ta

sei

suni

iccha mama

(2)

sri-bhagavan

kahilen :

svabhavaja tin nistha

sraddha se dehira

sattviki , rajasi

tamasi

gabhira

vivaran

kahi tar suna

diya

man

yar

yeba

sraddha hay gunera

karan

(3)

nija

sattva

anurupa

sraddha se bharata

sraddhamay

purusa ye sraddha ye temata

(4)

sattviki ye sraddha

sei

puje

devatare

rajasi ye sraddha

puje

yaksa

raksasere

tamasi ye sraddha

tahe

bhut

pret

puje

yar

sei

sraddha hay sei

tatha

bhaje

(5-6)

sastra-bidhi

tyag

kari ye tapasya

kare

dambha

darpa

kam rag yukta

ahankare

vrtha

upavasa

kare

kles

sahivare

sarirete

bhutgane

murkha

karsivare

amakeo

antaryami

sarira

bhitare

asurik

jana

sei tar vyavahare

(7)

ahara -o

trividha

se yathayatha

priya

sattviki , rajasi

tamasi

ye heya

yajna , jap , tap, dan se-o se trividha

yar

yeva

bhed gun bhinna

vahuvidha

(8-13)

ayu

sattva

valarogya

sukha

priti bade

rasya

snigdha

sthir

hrdya

sattvika

ahare

katu

amla

lavanakta

ati

usna

yei

jvala

poda

amayi

rajasika

sei

vasi

saitya

gataras

paca

durgandha

ucchista

amedhya

yei

khadya

tamasandha

(14)

aphalakanksi ye yajna

vidhi-mata hay

kartavya ye mane kare

sattviki se kay

(15)

svadhyaya

abhyas

yata

ved

uccaran

vanmaya

tapasya se sastrera

vacan

(16)

cittera

prasannata ye ar

saralata

atma-nigrahadi

mouna

bhava

pravanata

sei

saba

manasika

tapa

name khyata

uparokta

saba

tapa

triguna

prakhyata

(17)

trividha

tapasya

yadi

para-sraddha-yukta

phalakanksa

yadi

nahe

sattviki

se ukta

(18)

labh

puja

sammanera

janya

dambhera

sahit

tapasya

sadhe

loka

taha

rajasik

tapasyara ye phal

taha

aniscit

antavat

tara

phal

haya

sastrete

vidita

(19)

mudha-buddhi

yara tape atma-pida

dey

aparera

vinasartha ye tapasya

karay

tamasi se saba

yata

tapasya

vahula

alika

tahara

nam

nahe

sastra

anukul

(20)

kartavya

janiya

yei

danakriy

hay

desakal

patra

bujhi

datavya

karay

anupakarike

dan se sattvika hay

(21-22)

pratyupakarera

janya

phalanusandhan

kimba

dan

kari hay anutapavan

rajasik

dan

sei

sastrera

vicar

tamasika

dan

yaha

suna

var

adesakale ye dan

apatrete hay

asatkar

avakta

yei

tamasika

kay

(23)

yajna

dan

tapasyadi

yaha

sastrera

nirnay

om tat sat se uddesye

anya

kichu

naya

uddesye

purva -kale brahmanadigan

Â yajna

dan

tapa

adi

karila

palan

(24)

sejanya

brahmanagan ' om ’ uccarane

yajnadi

vidhan

kare

brahma

acarane

(25)

ataeva

yajna

dan

tapasyara

phal

anyabhilas

nahe

bhaktira

karan

moksa-kanksi

sejanya

yajna

dana

kare

sei se yajnadi

phal

vidita

samsare

(26-27)

sat se savdera

artha

brahma

brahma -par

uddesye

yata karma saba

brahma -par

yajna

dan tap karya se uddesye

kare

loukika

vaidika karma brahma

nam

dhare

(28)

sraddha

vina

yaha

karmakrta

hay

asat karma tar nam

sastrete

nirnay

asat karma suddha

nahe

iha

parakale

sastra-vidhi

parityage

sei

phal

phale

(29)

bhaktivedanta

kahe

sri-gitara

gan

sune

yadi

suddha

bhakta

krsnagata-pran

TRANSLATION

Arjuna

said, O Krsna , what is the situation of one who does not follow the principles of scripture but who worships according to his own imagination? Is he in goodness, in passion or in ignorance?

The Supreme Lord said, according to the modes of nature acquired by the embodied soul, one’s faith can be of three kinds–goodness, passion or ignorance. Now hear about these.

According to one’s existence under the various modes of nature, one evolves a particular kind of faith. The living being is said to be of a particular faith according to the modes he has acquired.

Men in the mode of goodness worship the demigods; those in the mode of passion worship the demons; and those in the mode of ignorance worship ghosts and spirits.

5-6) Those who undergo severe austerities and penances not recommended in the scriptures, performing them out of pride, egoism, lust and attachment, who are impelled by passion and who torture their bodily organs as well as the Supersoul

dwelling within are to be known as demons.

Even food of which all partake is of three kinds, according to the three modes of material nature. The same is true of sacrifices, austerities and charity. Listen,

and I shall tell you of the distinctions of these.

8-10) Foods in the mode of goodness increase the duration of life, purify one’s existence and give strength, health, happiness and satisfaction. Such nourishing foods are sweet, juicy, fattening and palatable. Foods that are too bitter, too sour, salty, pungent, dry and hot, are liked by people in the modes of passion. Such foods cause pain, distress, and disease. Food cooked more than three hours before being eaten, which is tasteless, stale, putrid, decomposed and unclean, is food liked by people in the mode of ignorance.

Of sacrifices, that sacrifice performed according to duty and to scriptural rules, and with no expectation of reward, is of the nature of goodness.

But that sacrifice performed for some material end or benefit or preformed ostentatiously, out of pride, is of the nature of passion, O chief of the Bharatas .

And that sacrifice performed in defiance of scriptural injunctions, in which no spiritual food is distributed, no hymns are chanted and no remunerations are made to the priests, and which is faithless–that sacrifice is of the nature of ignorance.

The austerity of the body consists in this: worship of the Supreme Lord, the brahmanas , the spiritual master, and superiors like the father and mother. Cleanliness, simplicity, celibacy and nonviolence are also austerities of the body.

Austerity of speech consists in speaking truthfully and beneficially and in avoiding speech that offends. One should also recite the Vedas regularly.

And serenity, simplicity, gravity, self-control and purity of thought are the austerities of the mind.

This threefold austerity, practiced by men whose aim is not to benefit themselves

materially but to please the Supreme, is of the nature of goodness.

Those ostentatious penances and austerities which are performed in order to gain respect, honor and reverence are said to be in the mode of passion. They are neither stable nor permanent.

And those penances and austerities which are performed foolishly by means of obstinate self-torture, or to destroy or injure others, are said to be in the mode of ignorance.

That gift which is given out of duty, at the proper time and place, to a worthy person, and without expectation of return, is considered to be charity in the mode of goodness.

But charity performed with the expectation of some return, or with a desire for fruitive

results, or in a grudging mood, is said to be charity in the mode of passion.

And charity performed at an improper place and time and given to unworthy persons without respect and with contempt is charity in the mode of ignorance.

From the beginning of creation, the three syllables– om

tat sat–have been used to indicate the Supreme Absolute Truth [Brahman]. They were uttered by brahmanas while chanting Vedic hymns and during sacrifices, for the satisfaction of the Supreme.

Thus the transcendentalists undertake sacrifices, charities, and penances, beginning always with om , to attain the Supreme.

One should perform sacrifice, penance and charity with the word tat. The purpose of such transcendental activities is to get free from the material entanglement.

26-27) The Absolute Truth is the objective of devotional sacrifice, and it is indicated by the word sat. These works of sacrifice, of penance and of charity, true to the absolute nature, are performed to please the Supreme Person, O son of Prtha .

But sacrifices, austerities and charities performed without faith in the Supreme are nonpermanent, O son of

Prtha , regardless of whatever rites are performed. They are called asat and are useless both in this life and the next.

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 17 Â“ Ye Sastra

Vidhim

Utsrjya .Â”

UPDATED: February 12, 2011