Anasrita Karma Phal Sei Mukhya Hay

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Song Name: Anasrita Karma Phal Sei Mukhya Hay

Official Name: Chapter 6

Author: A.C. Bhaktivedanta Swami

Book Name: Gitar Gan

Language: Bengali

LYRICS:

(1)

sri-bhagavan kahilen:

anasrita karma-phal sei mukhya hay

taha vina sannyasi ki yogi kichu nay

karma-tyag nahe mukhya karma-phal tyag

daihik cesta se tyag nahe ta’ samyak

tai se sannyasi yogi saman ye kram

karma-phal tyag vina dui sei bhram

(2)

asmnyasta sankalpa vina nahe yogi

vahye matra kriyahin antare se bhogi

(3)

sab yog hay siddha karma se karan

aruruksa muni sei suna vivaran

yogete arudha sei samata karan

sadhaker krama pantha yoganusaran

(4)

indriyartha yada karma acarita nay

sarva sankalpa-sunya sannyasi se hay

yogarudha se avastha sastrera nirnay

se avastha mukta path karaha asray

(5)

anasakta visayete yatha karma drdha

samsara se kup hate nija atma kada

atmake uddhar kara atmara ucit

atmake nahi kabhu kara abasad

atmai atmar bandhu atmai se ripu

atmara satru ye hay hiranyakasipu

(6)

ye jan jinila nija man atmajita

se man ye bandhu taha sastrete kathita

ajita ye man sei man nija satru

apakari hay sada viruddha vipaksa

(7)

prasanta ye man sei sarvadai jita

atmajita man paramatma samahita

grisma sit yata duhkha man apaman

jita man yar tar sakali saman

(8)

nija trpta sei man jnan vijnanete

kutastha vijitendriya nijera karyete

sama lostra svarna yar yukta hay yogi

sakala avasthate ye sarvadai tyagi

(9)

suhrd mitra nispaksa bandhu kimba ari

sakaler prati yini sama bhuddhi kari

madhyastha kimba sadhu ye papiyasi hay

sakaler prati samya sresthata prapay

(10)

ye yogi satata thaki ekaki nirjane

nirasi aparigraha cittera yatane

samadhistha haye thake adhika samay

vairagi tahar man vasibhuta hay

(11-12)

pavitra sthanete basi nijasan upare

celajin vastra asanadi paropare

ati ucce nahi base ati nice nahe

sthir man haye eva yogabhyase rahe

ekagratah man kari yata cittendriya

yogabhyas kare muni visuddha hrday

(13-14)

deha sir griva tin samana kariya

acala avastha dhir bhavete basiya

nasikar agra-bhag satata dekhiya

anya yata drsya-vastu kichu na dekhiya

prasantatma bhay nai brahmacari vrata

samyamita man yeva amatei rata

(15)

se bhave ye yoga sadhe niyata manas

sadatma sei yogi amrta paras

nirvan parama santi hay adhikari

phire yay mama dhame yatha lilahari

(16)

ati-bhoji anahari yoge siddha nay

ati-nidra ati-jagi suna dhananjay

(17)

yukta-bhoji vihara se yukta karma cesta

yukta nidra yukta jagi yoga parasrsta

(18)

yatatma viniyata citta atma-tusta

nisprha ye sarvakame sei yoga-pusta

(19)

yatha dip vina vayu sthir bhave thake

uttama upama sei yogira nisthake

(20-23)

yogira se atma-sthir yoga sadhanete

yogatmana tar nam yog abhyasete

visay bhoger uparati yogira praman

niruddha se yog-seva siddhira nidhan

atmaram yada tusta atmar darsane

siddha sei yogi hay yogera sadhane

satya ye sukh taha indriyatita

yev sei nahi jane asthira tattvatah

ye sukh haile labh sarva-labh hay

anya sab yata labh kichu kamya nay

yahate haile sthita guru duhkhe ati

asthira na hay thake atala vicyuti

yog sadhi se avastha yadi labhya hay

astanga yoger siddhi tahare kahay

(24)

utsaha dhairya ar nilaya atmika

yog-siddhi lagi chadi nirveda prapika

sankalpa samasta dvara na haye kincit

man dvara indriyake kariya vijit

(25)

krame krame uparam visaya bhogete

atmasthita man kari virama cintate

(26)

asthira cancal man yatha yatha dhay

cesta kari sei man vasete rakhay

atmara vasete man sadai rakhibe

cancal svabhava tar sodhana karibe

(27)

prasanta haile man sukh uttam yogir

santa hay rajogun nispap sarir

nispapa haile sei sattva gune sthita

brahma-bhuta nam tar suddha samahita

(28)

vidhauta samasta pap yogi akalmasa

sukhe brahma samsparsa se kramasa kramasa

brahma sukhe magna hay se yogi takhana

prakrta gunadi tyaji brahma anubhava

brahma sparsa kiva hay kemane ta jani

sarva-bhuta brahme darsan sarva brahma jani

(29)

sarvatra saman drsti yog-yukta atma

samadhistha sei yogi dekhe paramatma

(30)

se dekhe amare sab stavara jangame

anya drsti nahi tar nirguna sangame

se hay amar premi ami hai tar

nirasa sukna tarka nahe vyavahar

(31)

sarva-bhuta-sthita dekhe sarvatra amare

bhajane asthita haye sevaye se more

se yogi nikhila bhave sarvatra thakiya

amate vasaye nitya amare bhajiya

(32)

vasudha kutumba tar keha nahe par

prakrta vicara nai svpar apar

nija sukha nija duhkha anyete vyavahar

sei se samanadarsi sarvatra pracar

(33)

arjun kahilen:

apani ye yoga varta kahilen amare

he madhusudan! taha na sambhave more

mor mana cancala se asthira se mati

 ataeva bujhi ami asambhava gati

(34)

he krsna jana na kiva pramathi manere

ati balavana sei saba panda kare

tahara nigraha mani ati suduskara

vayu rodha yatha hay atyanta prakhara

(35)

sri-bhagavan kahilen:

asamsaya sei katha tumi ya kahile

atyanta kathina sei manera cancale

kintu yadi kare cesta sunaha kaunteya

vairagya sadhane tabe hay karya sreya

(36)

asamyata mana yar yog se duskar

sei se amara mat bujaha bistar

atma-vasi cesta kari ye kare upay

tahara se karya siddhi janaha niscay

(37)

arjun kahilen:

cesta kariyao yadi siddha nahi hay

he krsna! bala tar ki ache upay

sadhyamata cesta kari vicalita hay

aprapya se yoga-siddhi tahara niscay

(38)

ubhaya bhrasta chinnabhra mato sarvanas

vimudha brahmera pathe kiva tar as

mahavaho! e samsaya karaha chedan

ghucao apani sei manera vedan

(39)

tumi krsna se svayam sab kichu jana

tumi vina chetta kiva ache ar ana

(40)

sri-bhagavan kahilen:

he partha! sunaha tumi se rup tahar

ek-janme nahe siddha vipatti apar

tahar-o nahi nas iha va amutra

kalyana karya ye sei vijaya sarvatra

(41)

yadiva haila bhrasta yogera sadhane

tathapi se pay sei yaha punyavane

uttama brahmana dhani vanikera ghare

yogabhrasta janma lay vidhira vicare

(42)

athava yogira kule tar janma hay

durlabha se saba janma kiva tar bhay

se sab durlabha janma yadi keha pay

tarpar sanga dose yadi na bhramay

(43)

buddhira samyoge purva dehe ye sadhila

he kurunandana jana sei niscay-i bujhila

tabe buddhiman kare punah yoger sadhan

drdha cesta kari yogi punah siddha han

(44)

svabhavik bhave sei icchara udyam

akrsta haiya kare se karye udyam

jijnasu yadi va hay yogera visay

tathapi se karmakanda atita taray

(45)

yatna-matra kari yogi karya siddhi kare

janma-janmantare siddha bhavarnava tare

(46)

tapasvi se yata ache,saba-nimna yogi kache,

jnani nahe tar samatulya

karmira ki katha ar, kothay tulana tar,

he arjun! yogi hao yogya

(47)

yata yogi prakara se sastrete nirnay

tar madhye mad-gata-pran yeva keha hay

sabara se srestha yogi janiha niscay

sraddhavan yadi sei amare bhajay

(48)

bhaktivedanta kahe sri-gitara gan

sune yadi suddha bhakta krsnagata-pran

TRANSLATION

1. The Blessed Lord said: One who is unattached to the fruits of his work and who works as he is obligated is in the renounced order of life, and he is the true mystic: not he who lights no fire and performs no work.

2. What is called renunciation is the same as yoga, or linking oneself with the Supreme, for no one can become a yogi unless he renounces the desire for sense gratification.

3. For one who is a neophyte in the eightfold yoga system, work is said to be the means; and for one who has already attained to yoga, cessation of all material activities is said to be the means.

4. A person is said to be have attained to yoga when, having renounced all material desires, he neither acts for sense gratification nor engages in fruitive activities.

5. A man must elevate himself by his own mind, not degrade himself. The mind is the friend of the conditioned soul, and his enemy as well.

6. For him who has conquered the mind, the mind is the best of friends; but for one who has failed to do so, his very mind will be the greatest enemy.

7. For one who has conquered the mind, the Supersoul is already reached, for he has attained tranquility. To such a man happiness and distress, heat and cold, honor and dishonor are all the same.

8. A person is said to be established in self-realization and is called a yogi [or mystic] when he is fully satisfied by virtue of acquired knowledge and realization. Such a person is situated in transcendence and is self-controlled. He sees everything–whether it be pebbles, stones or gold–as the same.

9. A person is said to be still further advanced when he regards all–the honest well-wisher, friends and enemies, the envious, the pious, the sinner and those who are indifferent and impartial–with an equal mind.

10. A transcendentalist should always try to concentrate his mind on the Supreme Self; he should live alone in a secluded place and should always carefully control his mind. He should be free from desires and feelings of possessiveness.

11-12) To practice yoga, one should go to a secluded place and should lay kusa-grass on the ground and then cover it with a deerskin and a soft cloth. The seat should neither be too high nor too low and should be situated in a sacred place. The yogi should then sit on it very firmly and should practice yoga by controlling the mind and the senses, purifying the heart and fixing the mind on one point.

13-14) One should hold one’s body, neck and head erect in a straight line and stare steadily at the tip of the nose. Thus, with an unagitated, subdued mind, devoid of fear, completely free from sex life, one should meditate upon Me within the heart and make Me the ultimate goal of life.

15. Thus practicing control of the body, mind and activities, the mystic transcendentalist attains to the kingdom of God [or the abode of Krsna] by cessation of material existence.

16. There is no possibility of one’s becoming a yogi, O Arjuna, if one eats too much, or eats too little, sleeps too much or does not sleep enough.

17. He who is temperate in his habits of eating, sleeping, working and recreation can mitigate all material pains by practicing the yoga system.

18. When the yogi, by practice of yoga, disciplines his mental activities and becomes situated in Transcendence–devoid of all material desires–he is said to have attained yoga.

19. As a lamp in a windless place does not waver, so the transcendentalist, whose mind is controlled, remains always steady in his meditation on the transcendent Self.

20-23) The stage of perfection is called trance, or samadhi, when one’s mind is completely restrained from material mental activities by practice of yoga. This is characterized by one’s ability to see the self by the pure mind and to relish and rejoice in the self. In that joyous state, one is situated in boundless transcendental happiness and enjoys himself through transcendental senses. Established thus, one never departs from the truth and upon gaining this he thinks there is no greater gain. Being situated in such a position, one is never shaken, even in the midst of greatest difficulty. This indeed is actual freedom from all miseries arising from material contact.

24. One should engage oneself in the practice of yoga with undeviating determination and faith. One should abandon, without exception, all material desires born of false ego and thus control all the senses on all sides by the mind.

25. Gradually, step by step, with full conviction, one should become situated in trance by means of intelligence, and thus the mind should be fixed on the Self alone and should think of nothing else.

26. From whatever and wherever the mind wanders due to its flickering and unsteady nature, one must certainly withdraw it and bring it back under the control of the Self.

27. The yogi whose mind is fixed on Me verily attains the highest happiness. By virtue of his identity with Brahman, he is liberated; his mind is peaceful, his passions are quieted, and he is freed from sin.

28. Steady in the Self, being freed from all material contamination, the yogi achieves the highest perfectional stage of happiness in touch with the Supreme Consciousness.

29. A true yogi observes Me in all beings, and also sees every being in Me. Indeed, the self-realized man sees Me everywhere.

30. For one who sees Me everywhere and sees everything in Me, I am never lost, nor is he ever lost to Me.

31. The yogi who knows that I and the Supersoul within all creatures are one worships Me and remains always in Me in all circumstances.

32. He is a perfect yogi who, by comparison to his own self, sees the true equality of all beings, both in their happiness and distress, O Arjuna!

33. Arjuna said: O Madhusudana, the system of yoga which You have summarized appears impractical and unendurable to me, for the mind is restless and unsteady.

34. For the mind is restless, turbulent, obstinate and very strong, O Krsna, and to subdue it is, it seems to me, more difficult than controlling the wind.

35. The Blessed Lord said: O mighty-armed son of Kunti, it is undoubtedly very difficult to curb the restless mind, but it is possible by constant practice and by detachment.

36. For one whose mind is unbridled, self-realization is difficult work. But he whose mind is controlled and who strives by right means is assured of success. That is My opinion.

37. Arjuna said: What is the destination of the man of faith who does not persevere, who in the beginning takes to the process of self-realization but who later desists due to worldly-mindedness and thus does not attain perfection in mysticism?

38. O mighty-armed Krsna, does not such a man, being deviated from the path of Transcendence, perish like a riven cloud, with no position in any sphere?

39. This is my doubt, O Krsna, and I ask You to dispel it completely. But for Yourself, no one is to be found who can destroy this doubt.

40. The Blessed Lord said: Son of Prtha, a transcendentalist engaged in auspicious activities does not meet with destruction either in this world or in the spiritual world; one who does good, My friend, is never overcome by evil.

41. The unsuccessful yogi, after many, many years of enjoyment on the planets of the pious living entities, is born into a family of righteous people, or into a family of rich aristocracy.

42. Or he takes his birth in a family of transcendentalists who are surely great in wisdom. Verily, such a birth is rare in this world.

43. On taking such a birth, he again revives the divine consciousness of his previous life, and he tries to make further progress in order to achieve complete success, O son of Kuru.

44. By virtue of the divine consciousness of his previous life, he automatically becomes attracted to the yogic principles–even without seeking them. Such an inquisitive transcendentalist, striving for yoga, stands always above the ritualistic principles of the scriptures.

45. But when the yogi engages himself with sincere endeavor in making further progress, being washed of all contaminations, then ultimately, after many, many births of practice, he attains the supreme goal.

46. A yogi is greater than the ascetic, greater than the empiricist and greater than the fruitive worker. Therefore, O Arjuna, in all circumstances, be a yogi.

47. And of all yogis, he who always abides in Me with great faith, worshiping Me in transcendental loving service, is most intimately united with Me in yoga and is the highest of all.

48. 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 6 “Anasritah Karma Phalam Karyam.”

UPDATED: February 6, 2011