Krsna Kirtana Songs est. 2001 www.kksongs.org
Song Name: Abara Parama Jnana Baliba Tomare
Official Name: Chapter 14
Book Name: Gitar Gan
abara parama jnana baliba tomare
jnana-carca yata ache uttama sabare
ye jnanete muni jnani haiya sarvata
purva itihas chila siddhi parangata
ei jnana labha kari nirguna jnanete
avasthita hay loka nirguna amate
tahar na hay janma punah srstira samay
kimba duhkha nai tar yakhana pralay
jagater matr-yoni jada mahat-tattva
sei brahme garbhadhan kari se mahattva
he bharat tai janme sarva-bhuta yata
jagater bhuta srsti hay sei mata
ataev sarva-yoni yata murti dhare
he kounteya jana taha amara adhare
brahma mahat-tattva hay sabara janani
ami vija-prada pita jagata sarani
sattva, raj, tama gun prakrti-sambhava
trigunete vaddha jiv haye yay saba
ei deha se vandhana nigudha akar
jiva avyaya se vaddha ye prakar
tar madhye sattva-gun nirmala adha
papa-sunya prakasaka tattva se atmar
jnana-carca kari sattve bandhana tahar
sei suddha sanga mane srestha camatkar
rajo-gun trsna-may sudhu bhog cay
ajivan karma kari kare hay hay
karma kare yata pare baddha tahe hay
asambhava karma cesta sukhe duhkhe ray
tamo se ajnana-rupa nigudha bandhan
pramada alasya nidra tahara mohan
sattva-guna sukhe bnadhe rajo-guna kaje
tamo-guna pramadete bandhane viraje
rajo-guna parajaye sattvera pradhanya
sattva-tama parajaye raja hay ganya
raj sattva parajaye tamera pradhanya
sei se paryaya hay gunera samanya
jnanera prabhave yada sarire prakas
sakal indriya-dvare sattva-gunera vikas
lok-puja pratisthadi karmera akanksa
rajo-gune vrddhi hay nahi anyapeksa
aprakas apravrtti moha tamor laksan
vividha gunera karya he kuru-nandan
pravrddha ye sattva-gune dehera pralay
nispapa uttama lok tnar prapti hay
pravrtta se rajo-gune dehera nirvan
karmira sangete hay tar anusthan
pravrddha ye tamo-gune sarira chaday
mudha pasu-yoni madhye tar janma hay
sukrta sattvika karma phala se nirmal
rajasika karme hay duhkhai praval
tamasika karma yata hay acetan
ajnanata phal sei pasute ganan
sattva-gune jnana-labha rajo-gune lobh
tamo-gune moha labh pramada viksobh
satyalokavadhi lok yay sattva-gune
rajo-gun dvara naraloke avasthan
tamo-gune adhahpat narake gaman
vividha gunera sei phal nirupan
gun bhinna anya karta nahi tribhuvane
suksma darsana yar guna nirupane
gunatita mor bhakti amara se bhav
svarupete suddha jiv prapta se svabhav
gunatita hate dehi gunadeha chade
janma-mrtyu jara-duhkha bnadhe na tnahare
ki laksan kaha prabho gunatita hale
acaran kiva hay triguna jitile
prakasa pravrtti ar mohana ye tin
gunera prabhav sei hay bhinna bhin
tahate ye dvesakanksa chadila jivane
gunatit hay sei bujha tribhuvane
guna-karye udasin mato ye asin
bicalita nahe tahe pravrddha pravin
anasakta guna karye yeva hay dhir
sama duhkha sukha svasthah lostra svarna sthir
tulya priya-priya tar tulya nindastuti
tulya man apaman satru mitra ati
bhog tyagadite nahe se asakta
gunatit hay sei nirgunete yukta
triguner atikrame ye karya karay
sei se amara bhakti janaha niscay
ye avyabhicari bhakti amate karay
jada gun atikrame brahma-bhuta hay
brahmera pratistha ami amrta sasvata
ananda ye sanatana amate nihita
amar asraye sei sakala sulabha
ataev-mor bhakti hay sudurlabha
bhaktivedanta kahe sri-gitara gan
sune yadi suddha bhakta krsnagata-pran
1) The Blessed Lord said: Again I shall declare to you this supreme wisdom, the best of all knowledge, knowing which all the sages have attained the supreme perfection.
2) By becoming fixed in this knowledge, one can attain to the transcendental nature, which is like My own nature. Thus established, one is not born at the time of creation nor disturbed at the time of dissolution.
3) The total material substance, called Brahman, is the source of birth, and it is that Brahman that I impregnate, making possible the births of all living beings, O son of Bharata.
4) It should be understood that all species of life, O son of Kunti, are made possible by birth in this material nature, and that I am the seed-giving father.
5) Material nature consists of the three modes--goodness, passion and ignorance. When the living entity comes in contact with nature, he becomes conditioned by these modes.
6) O sinless one, the mode of goodness being purer than the others, is illuminating, and it frees one from all sinful reactions. Those situated in that mode develop knowledge, but they become conditioned by the concept of happiness.
7) The mode of passion is born of unlimited desires and longings, O son of Kunti, and because of this one is bound to material fruitive activities.
8) O son of Bharata, the mode of ignorance causes the delusion of all living entities. The result of this mode is madness, indolence and sleep, which bind the conditioned soul.
9) The mode of goodness conditions one to happiness, passion conditions him to the fruits of action, and ignorance to madness.
10) Sometimes the mode of passion becomes prominent, defeating the mode of goodness, O son of Bharata. And sometimes the mode of goodness defeats passion, and at other times the mode of ignorance defeats goodness and passion. In this way there is always competition for supremacy.
11) The manifestations of the mode of goodness can be experienced when all the gates of the body are illuminated by knowledge.
12) O chief of the Bharatas, when there is an increase in the mode of passion, the symptoms of great attachment, uncontrollable desire, hankering, and intense endeavor develop.
13) O son of Kuru, when there is an increase in the mode of ignorance, madness, illusion, inertia and darkness are manifested.
14) When one dies in the mode of goodness, he attains to the pure higher planets.
15) When one dies in the mode of passion, he takes birth among those engaged in fruitive activities; and when he dies in the mode of ignorance, he takes birth in the animal kingdom.
16) By acting in the mode of goodness, one becomes purified. Works done in the mode of passion result in distress, and actions performed in the mode of ignorance result in foolishness.
17) From the mode of goodness, real knowledge develops; from the mode of passion, greed develops; and from the mode of ignorance, foolishness, madness and illusion develop.
18) Those situated in the mode of goodness gradually go upward to the higher planets; those in the mode of passion live on the earthly planets; and those in the mode of ignorance go down to the hellish worlds.
19) When you see that there is nothing beyond these modes of nature in all activities and that the Supreme Lord is transcendental to all these modes, then you can know My spiritual nature.
20) When the embodied being is able to transcend these three modes, he can become free from birth, death, old age and their distresses and can enjoy nectar even in this life.
21) Arjuna inquired: O my Lord, by what symptoms is one known who is transcendental to those modes? What is his behavior? And how does he transcend the modes of nature?
22-25) The Blessed Lord said: He who does not hate illumination, attachment and delusion when they are present, nor longs for them when they disappear; who is seated like one unconcerned, being situated beyond these material reactions of the modes of nature, who remains firm, knowing that the modes alone are active; who regards alike pleasure and pain, and looks on a clod, a stone and a piece of gold with an equal eye; who is wise and holds praise and blame to be the same; who is unchanged in honor and dishonor, who treats friend and foe alike, who has abandoned all fruitive undertakings--such a man is said to have transcended the modes of nature.
26) One who engages in full devotional service, who does not fall down in any circumstance, at once transcends the modes of material nature and thus comes to the level of Brahman.
27) And I am the basis of the impersonal Brahman, which is the constitutional position of ultimate happiness, and which is immortal, imperishable and eternal.
28) Thus Bhaktivedanta sings the song of Sri Gita, with the hope that hearing this, Krsna conscious pure devotees will be pleased.
This is the Bengali translation of Bhagavad-Gita Chapter 14 “Param Bhuyah Pravaksyami.”
UPDATED: October 8, 2015