Krsna Kirtana Songs est. 2001 www.kksongs.org
Song Name: Dekhiya Arjune Sei Asrujale
Official Name: Chapter 2
Author: A.C. Bhaktivedanta Swami
Book Name: Gitar Gan
dekhiya arjune krsna sei asrujale
krpay avista haye bhavita vikale
krpamay madhusudan kahila tahare
iti-vakya bandhu-bhave ati mista-svare
kibhave arjuna tumi ghor yuddhasthale
anaryer sokanal pradipta karile
akirti asvarga labh haibe tomar
chi chi bandhu chada ei ayogya acar
napumsak naha partha e ki vyavahar
yogya nahe e karya bandhu ye amar
hrday-daurvalya ei niscayai janibe
chada ei, kara yuddha yadi satruke maribe
madhusudan! ki ajna kara tumi more
bhisma dron gurujan tare maribare?
pujar yogya ye tnara han nityakala
tnader sarire van sutiksna dharala?
sudhu guru nahe tnara mahanubhav hay ynara
hatya kari tnader sabare
tadapeksa bhiksa bhala katiye yaibe kal,
mithya yuddha karao amare
hatya ei mahakam vidhi ye haila vam,
ei yuddhe guru hatya habe
se bhog rudhira makha kemane kariba sakha,
se yuddha ke kariyache kabe
bujhite pari na bhala, kothaya garima hala,
kon karya juyaya amay
kiva ami jay kari, kimba ami nije mari
dui nouka amare nacay
yader mariya rane, baciba se akarane,
tara sab amar sammukhe
dhrtarastra-putragan, ar yata bandhu-jan,
marile se habe mor duhkha
karpanya dosete dusi mohete hayechi vasi,
sva svabhav hala apahrta
nija dharma chadi mudha jijnasi tomare drdha
krpa kari karaha samyata
tumi jana hita mor hayechi mohete bhor,
bhala yate karaha bicare
hainu tomar sisya, dekhuk sakal visva,
siksa dao ei prapannere
dekhi na ami ye andha, tahe buddhi ati manda,
so-kanal nibhibe kibhabe
ye sok jvalaya more, indriyadi sab pode,
bhava-rog kirupe ghucabe
yadi pai tribhuvan, rajya-laksmi sulobhan,
asapatna rajyera vikasa
devaloke adhipatya, tomake kahinu satya,
nahi habe e soka vinasa
se-katha baliya gudakesa paratapi
hrsikese nivedila yadio pratapi
he govinda! mor dvara yuddha nahi habe
yuddha chadi sei vir rahila nirabe
snigdha hasi manohar hrsikes bale
he bharat! arjunera suniya sakale
yuddha ksetre sainya-madhye hasiya hasiya
upadesa karen gita visanna dekhiya
asocya visaye sok kara tumi vir
prajnavad bhasyakar yena kona dhir
pandita ye jana hay sok nahi tar
mrta deha nitya atma se jane vicar
tumi ami yata raja sammukhe tomar
era sab cira nitya karaha vicar
purve era nahi chila pare na thakibe
murkhera vicara ei niscayai janibe
deha dehi bhed dui nityanitya sei
kaumar youvan jara parivartan yei
deher svakarya hay dehi nitya rahe
tatha dehantar-prapti panditera kahe
sit usna sukh duhkha indriya vikar
indriyer dasa yara tahe adhikar
se sab anitya vastu asi cali yay
sahisnuta matra gun tahara upaya
vyatha nahi dyaya yare anitya eisab
sejan bujhila jana purusartha vaibhav
samaduhkha sukha-dhir anitya vyapare
amaratva sei pay jitiya samsare
asat sarira ei satta nahi tar
nitya-satya jiv haya mrtyu nahi yar
ubhaya vicar kari karila niscit
tattvadarsi sei kahe yei hay hit
avinasi sei bujha sarvatra vistar
yahar abhave haya deha mahabhar
ksay-vyay nahi yar ke marite pare
amarer mar kiva karaha vicar
nihsesa haiya yabe ei jada deha
nitya atma jana bhala na maribe keha
vinasi prameya nahe atma bhala mate
satya bujhi drdha-vrata hao ta' yuddhete
ye jana bujheche atma mare yete pare
athava ye jana bujhe atma anye mare
ubhayei bhramatmak kichu nahi bujhe
mare na mare na atma jana yuddha yujhe
janama marana nai, haya nai, habe nai
hayechila taha nahe atma
aja nitya sasvata, puratana nitya satya,
sarirer nas nahe mrtyu
ye jeneche atma nitya aja avinasi
avyay ajar atma sarva divanisi
se kena maribe anye murkhera matan
se jane niscita atma mare na kakhana
puratana vastra yatha, bhangura sarira tatha
ek chadi anya vastra par
puratana vastra chade, navina basana pare
navina sarira sei dhare
jirna sarir chadi, navina sarira dhari
dehinavya haya punarvara
deha dehi ei bhed, tahate va kiva khed
chada duhkha yuddha karibara
astraghate nahi kate cinmaya sarir
agni na jvalaya taha suna vijna vir
jal dvara nahi bhije vayu na sukay
ghat pratighat sab jadete juyay
acchedya je atma hay akledya asosya
cidananda atma nahe jadera se posya
sarvatra atmara gati sthir sanatan
acala atala atma nitya se nutan
kata jvala bhija suka jadera laksan
jader dvara vyakta nahe avyakta kakhan
man dvara cintya hay jadera laksan
atma jada vastu nahe acintya kathan
jadera vikara hay atma avikar
jada atma bibhinnata suna bar bar
yatha-yatha atma-tattva karaha vicar
vicara karile citte pabe camatkar
vicara karibe yabe sok nahi rabe
atmara nityatva jani nityananda pabe
yadi tai mana tumi dehai sarvasva
paricaya nahi kichu atmara nijasva
nitya janma nitya mrtyu deha matra hay
tabuo tomara duhkha nahi tabu tay
jada deha upajaya anivarya ksay
ksay haye jada dravya punah upajay
jada dravya rupa chadi anya rupa hay
nutana rupera janya anya rupa kay
ei jada vijna yadi karaye vicar
tathapi sokera katha nahe tiladhar
jadera rupadi nahi pareo thake na
madhye matra rupa guna sakali bhavana
ataeva nirakara yadi nirakar
tahate tomara duhkha kisera abar
ascarya atmar katha, na bujhaye yatha tatha
ascarya tahar dekha-suna
ascarya kehava bale, ascarya kehava chale
ascarya tahar adhyapana
ascarya haiya sune, tathapi va nahi mane
ascarya ye ascaryera katha
ascarya haiya rahe, ascarya bujhite nahe
ascarya ati durlabhata
siddhanta atmara kathad suna he bharat
vedanta amara katha suna sei-mata
dehi nitya mare nahi sakala deher
deher vinasa tai nahe ta' soker
nija dharma dekhi punah na hao vikal
ksatriyera yuddha kara dharma ye sakal
anayase paiyacha svarga-dvar khola
se yuddha karyete nahi kara abahela
bhagyavan vir sei hena yuddha pay
yuddha kari yajna-phal ksatriya labhay
ataeva tumi partha yadi yuddha chada
svadharma svakirti sab ekatre ugara
tomara akirti lok niscayai gahibe
vaciya marana taba vighosita habe
maharath yara sab ninda ye karibe
bhay peye chade ran tara ye balibe
yahader ganya-manya tumi ye ekhan
sakaler cakse chota haibe takhan
kata galagali dibe akathya kathan
bhabi dekha taba hita ki habe takhan
nija ninda suni tumi niraba rahibe
bala partha sei ninda kemane sahibe
mare yadi svarga pao seo bhala katha
baciya paibe bhog nahe se anyatha
baca mara dui bhala yuddhete niscay
hena yuddha chada tumi ascarya visay
he kaunteya utha tumi nahi kara hela
yuddha karibare niscaya kara ei bela
sukha-duhkha samakar hani labha saba
jaya-jay nahi bhay kartavya baliba
yuddhera lagiya tumi sudhu yuddha kara
nahi tate pap bhay ei satya bada
jnanera vicare sab balinu tomake
ebe suna buddhi-yoge jnan paripaka
jnanira yogyata yadi paripak hay
bhakti dvara buddhi-yog tabe se bujhay
bhakti-yukta karma haya karma-yoga nam
yahar sadhane karma bandhana viram
ksay vyay nahi nas se karya sadhane
yaha para kare yao sancay e dhane
svalpa matra haya yadi se dharma sadhan
maha-bhay hate raksa paibe takhan
vyavasayatmika buddhi he kuru-nandana
ek-matra haya taha bahu na kakhana
ananta apar se a-vyavasayi hay
bahu sakha bistarita ke kare nirnay
puspera sajane yaha ista mista katha
karmira hrday taha kare prafullita
sei veda badi sab bhoger karan
yatha-sarva sei katha karaye varan
murkha sei bhogabadi apata madhur
datta-citta haye yaya asale phatur
kamatmana loka sab svarga bhog cay
karma-phal bhoga-lipsa ar na bujhay
adambare bhule yaya bhogaisvarya cay
buddhi-yog ek laksya taha na manay
bhogaisvarye asakta ye pagalera mata
nijeke hariya base asa sata sata
tara nahi bujhe vyavasayatmika buddhi
asakti tader sudhu bhukti mukti siddhi
trigunera madhye ved sattva rajastama
tahara upare utha tabe se uttama
takhani dvandva bhav ghucibe tomar
nitya suddha sattva bhav habe aviskar
atmavana hay sada niryoga niksem
ye dhane se dhani taha bhagavad prem
sei preme bhasaman sarva labha pay
kupa jala nadi jal yatha yatha hay
ek kupe hay ek karyera sadhan
nadira jalete hay ekatre bhajan
vedera tatparya sei ek laksya hay
brahmana ye hay sei samasta bujhay
nija adhikar matra karma kare yao
karma-phal nahi cao asakti ghucao
karma-phal hetu sada na haibe tumi
anukula karma yei sei karma bhumi
yogi haye kara karma asakti rahita
asakti rahita karma bhagavane prita
dhananjaya! sanga tyaji karma kare yao
siddhi va asiddhi sama vaisamya ghucao
ei sama bhav hay yogo siddhi nam
sei siddhi-labhe purna sarva manaskam
buddhi-yoga dvara chada karma avaradi
kam krsna karmarpane na hao visadi
anuksan sei buddhe saranagati yar
krpaner phal hetu iccha nahe tar
buddhi-yog dvara karma sukrti ye phal
duskrti va phale yaha karaye nirmal
ataev tumi sei yoge yuddha kara
karmera kousal ei buddhi-yog dhara
manisi yei se karma buddhi yog dvara
tyagete samartha hay karma phal sara
janma-bandha vinirmukta sei karma-yogi
anamay pada prapta haya sei tyagi
yakhana tomara man buddhi yog dvara
moharupa kardamakta haye yabe para
takhana nirved sab haye yabe kam
srutira srotavya taba nahi rabe dham
srutira grhita jnan yakhana niscala
karma jnan yoga adi takhani saphala
samadhi takhana hay karma yoge sthiti
sthita-prajna tar nama yogarudha gati
ki laksan sthita-prajna kiva tnar bhasa
he kesav! kaha more samadhistha asa
sthita-dhi ki bale kimba utha-basa kare
ki bhabe gaman kare kahata bistare
nijera indriya sukhe yata kam ache
baddha jiva mano-dharme dhaya pache pache
se sab kamana tyaji atma-bhagavane
sambandha janiya krame hay aguyane
takhana janibe tusta sthita-prajna sukhi
e chada ar ye lok sakalei duhkhi
duhkhe anudvigna-mana sukhe nahi sprha
nija seba karye ynar ekamatra iha
vitarag soka bhay krodh nahi ynar
se jana sthita-dhi muni vidita sabar
deha smrti nahi ynar subhasubha kiba tar
sarvatra anabhi sneha lok vyavahar
abhinanda dves nai sarva hite rata
tanhar janio prajna sthir pratisthita
go-dasa indriya sukhe vicalita sada
gosvami hayeche dhir atmate sarvada
tai se indriya saba kurma anga mata
indriya bhogartha sada visaye virata
ataeva jani tnara prajna pratisthita
se jana upadhi mukta gosvami vidita
vairagya kariya hay visaya-nivrtti
taha nahe sthita-prajna svabhavik vrtti
paramananda jani yeba jadananda chade
sthita-prajna sei vir visaya vihare
atmara samparka nai vairagyer yatan
pandita haleo tar prasabhita man
pramathi indriya take visayete phele
suska vairagir lage aguna kapale
krsna-seva yukta hay indriya samyata
indriya ye bas hay prajna pratisthita
suska vairagya ye ar visayete dhyan
krame krame sanga sei hay aguyan
sanga krame kam haya kame krodha hay
krodhe sammohan pare vibhrama badaya
smrti bhrasta hale pare buddhi-nasa hay
vairagir sarva-nas sei se paryay
ataeva rag dves nahi ynar ati
mukta yeva haiyache visayera gati
citta prasade se hay krsnarpita man
visaye thakiya tini jivanmukta han
paramananda sukh yei prasada tar nam
yahara praptite duhkha hay antardhan
se prasade pratisthita ye hay niscita
atmanistha buddhi tar jagate vidita
jivera svarupa hay anandete mati
buddhiyoga vina tara kothay va gati
ataeva se bhavana nahi yar sthiti
kotha santi tar bala sukhera pragati
indriya calita kari manodharme sthiti
vayura madhyete yatha noukara pragati
se nouka yemana sada talamala kare
ayukta vyaktira prajna seirupa hare
ataeva mahavaho suna man diya
nigrhita man ynara amare snapiya
tnahara indriya vas more samarpita
tnahara-i prajna haya purna pratisthita
visayi visaye nistha kare se pracur
sarvada jagrata sei sada bharapur
samyamira sei cesta nisara saman
samyami jagrata thake atma-visayan
visayira sei atma ratrira saman
ubhayera karya haya bahu vyavadhan
samudre nadir jala yemana praves
vicalita nahe sei sada nirvises
seibhabe mane yar kamera calana
se santi paibe phal santira sadhana
kama chadi saba yeba nisprha dhiman
sarvatra bhramana kare naradiya gan
mamata-vihina ar ahankara nai
tar santi viniscita sei ta' gosnai
sei se smrtir nam brahmi-sthiti hay
ynar prapti hay tnar mohana kothaya
sei sthiti yadi haya maranera kale
brahma-sthiti bhava nahe kalera kabala
bhaktivedanta kahe sri-gitara gan
sune yadi suddha bhakta krsnagata-pran
1) Sanjaya said: Seeing Arjuna full of compassion and very sorrowful, his eyes brimming with tears, Madhusudana, Krsna, spoke the following words.
2) The Supreme Person [Bhagavan] said: My dear Arjuna, how have these impurities come upon you? They are not at all befitting a man who knows the progressive values of life. They do not lead to higher planets, but to infamy.
3) O son of Prtha, do not yield to this degrading impotence. It does not become you. Give up such petty weakness of heart and arise, O chastiser of the enemy.
4) Arjuna said: O killer of Madhu [Krsna], how can I counterattack with arrows in battle men like Bhisma and Drona, who are worthy of my worship?
5) It is better to live in this world by begging than to live at the cost of the lives of great souls who are my teachers. Even though they are avaricious, they are nonetheless superiors. If they are killed, our spoils will be tainted with blood.
6) Nor do we know which is better--conquering them or being conquered by them. The sons of Dhrtarastra, whom if we kill we should not care to live, are now standing before us on this battlefield.
7) Now I am confused about my duty and have lost all composure because of weakness. In this condition I am asking You to tell me clearly what is best for me. Now I am Your disciple, and a soul surrendered unto You. Please instruct me.
8) I can find no means to drive away this grief which is drying up my senses. I will not be able to destroy it even if I win an unrivaled kingdom on earth with sovereignty like the demigods in heaven.
9) Sanjaya said: Having spoken thus, Arjuna, chastiser of enemies, told Krsna, "Govinda, I shall not fight," and fell silent.
10) O descendant of Bharata, at that time Krsna, smiling, in the midst of both the armies, spoke the following words to the grief-stricken Arjuna.
11) The Blessed Lord said: While speaking learned words, you are mourning for what is not worthy of grief. Those who are wise lament neither for the living nor the dead.
12) Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be.
13) As the embodied soul continuously passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. A self-realized soul is not bewildered by such a change.
14) O son of Kunti, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed.
15) O best among men [Arjuna], the person who is not disturbed by happiness and distress and is steady in both is certainly eligible for liberation.
16) Those who are seers of the truth have concluded that of the nonexistent there is no endurance, and of the existent there is no cessation. This seers have concluded by studying the nature of both.
17) Know that which pervades the entire body is indestructible. No one is able to destroy the imperishable soul.
18) Only the material body of the indestructible, immeasurable and eternal living entity is subject to destruction; therefore, fight, O descendant of Bharata.
19) He who thinks that the living entity is the slayer or that he is slain, does not understand. One who is in knowledge knows that the self slays not nor is slain.
20) For the soul there is never birth nor death. Nor, having once been, does he ever cease to be. He is unborn, eternal, ever-existing, undying and primeval. He is not slain when the body is slain.
21) O Partha, how can a person who knows that the soul is indestructible, unborn, eternal and immutable, kill anyone or cause anyone to kill?
22) As a person puts on new garments, giving up old ones, similarly, the soul accepts new material bodies, giving up the old and useless ones.
23) The soul can never be cut into pieces by any weapon, nor can he be burned by fire, nor moistened by water, nor withered by the wind.
24) This individual soul is unbreakable and insoluble, and can be neither burned nor dried. He is everlasting, all-pervading, unchangeable, immovable and eternally the same.
25) It is said that the soul is invisible, inconceivable, immutable, and unchangeable. Knowing this, you should not grieve for the body.
26) If, however, you think that the soul is perpetually born and always dies, still you still have no reason to lament, O mighty-armed.
27) For one who has taken his birth, death is certain; and for one who is dead, birth is certain. Therefore, in the unavoidable discharge of your duty, you should not lament.
28) All created beings are unmanifest in their beginning, manifest in their interim state, and unmanifest again when they are annihilated. So what need is there for lamentation?
29) Some look at the soul as amazing, some describe him as amazing, and some hear of him as amazing, while others, even after hearing about him, cannot understand him at all.
30) O descendant of Bharata, he who dwells in the body is eternal and can never be slain. Therefore you need not grieve for any creature.
31) Considering your specific duty as a ksatriya, you should know that there is no better engagement for you than fighting on religious principles; and so there is no need for hesitation.
32) O Partha, happy are the ksatriyas to whom such fighting opportunities come unsought, opening for them the doors of the heavenly planets.
33) If, however, you do not fight this religious war, then you will certainly incur sins for neglecting your duties and thus lose your reputation as a fighter.
34) People will always speak of your infamy, and for one who has been honored, dishonor is worse than death.
35) The great generals who have highly esteemed your name and fame will think that you have left the battlefield out of fear only, and thus they will consider you a coward.
36) Your enemies will describe you in many unkind words and scorn your ability. What could be more painful for you?
37) O son of Kunti, either you will be killed on the battlefield and attain the heavenly planets, or you will conquer and enjoy the earthly kingdom. Therefore get up and fight with determination.
38) Do thou fight for the sake of fighting, without considering happiness or distress, loss or gain, victory or defeat--and, by so doing, you shall never incur sin.
39) Thus far I have declared to you the analytical knowledge of sankhya philosophy. Now listen to the knowledge of yoga whereby one works without fruitive result. O son of Prtha, when you act by such intelligence, you can free yourself from the bondage of works.
40) In this endeavor there is no loss or diminution, and a little advancement on this path can protect one from the most dangerous type of fear.
41) Those who are on this path are resolute in purpose, and their aim is one. O beloved child of the Kurus, the intelligence of those who are irresolute is many-branched.
42-43) Men of small knowledge are very much attached to the flowery words of the Vedas, which recommend various fruitive activities for elevation to heavenly planets, resultant good birth, power, and so forth. Being desirous of sense gratification and opulent life, they say that there is nothing more than this.
44) In the minds of those who are too attached to sense enjoyment and material opulence, and who are bewildered by such things, the resolute determination of devotional service to the Supreme Lord does not take place.
45) The Vedas mainly deal with the subject of the three modes of material nature. Rise above these modes, O Arjuna. Be transcendental to all of them. Be free from all dualities and from all anxieties for gain and safety, and be established in the Self.
46) All purposes that are served by the small pond can at once be served by the great reservoirs of water. Similarly, all the purposes of the Vedas can be served to one who knows the purpose behind them.
47) You have a right to perform your prescribed duty, but you are not entitled to the fruits of action. Never consider yourself to be the cause of the results of your activities, and never be attached to not doing your duty.
48) Be steadfast in yoga, O Arjuna. Perform your duty and abandon all attachment to success or failure. Such evenness of mind is called yoga.
49) O Dhananjaya, rid yourself of all fruitive activities by devotional service, and surrender fully to that consciousness. Those who want to enjoy the fruits of their work are misers.
50) A man engaged in devotional service rids himself of both good and bad actions even in this life. Therefore strive for yoga, O Arjuna, which is the art of all work.
51) The wise, engaged in devotional service, take refuge in the Lord, and free themselves from the cycle of birth and death by renouncing the fruits of action in the material world. In this way they can attain that state beyond all miseries.
52) When your intelligence has passed out of the dense forest of delusion, you shall become indifferent to all that has been heard and all that is to be heard.
53) When your mind is no longer disturbed by the flowery language of the Vedas, and when it remains fixed in the trance of self-realization, then you will have attained the divine consciousness.
54) Arjuna said: What are the symptoms of one whose consciousness is thus merged in Transcendence? How does he speak, and what is his language? How does he sit, and how does he walk?
55) The Blessed Lord said: O Partha, when a man gives up all varieties of sense desire which arise from mental concoction, and when his mind finds satisfaction in the self alone, then he is said to be in pure transcendental consciousness.
56) One who is not disturbed in spite of the threefold miseries, who is not elated when there is happiness, and who is free from attachment, fear and anger, is called a sage of steady mind.
57) He who is without attachment, who does not rejoice when he obtains good, nor lament when he obtains evil, is firmly fixed in perfect knowledge.
58) One who is able to withdraw his senses from sense objects, as the tortoise draws its limbs within the shell, is to be understood as truly situated in knowledge.
59) The embodied soul may be restricted from sense enjoyment, though the taste for sense objects remains. But, ceasing such engagements by experiencing a higher taste, he is fixed in consciousness.
60) The senses are so strong and impetuous, O Arjuna, that they forcibly carry away the mind even of a man of discrimination who is endeavoring to control them.
61) One who restrains his senses and fixes his consciousness upon Me, is known as a man of steady intelligence.
62) While contemplating the objects of the senses, a person develops attachment for them, and from such attachment lust develops, and from lust anger arises.
63) From anger, delusion arises, and from delusion bewilderment of memory. When memory is bewildered, intelligence is lost, and when intelligence is lost, one falls down again into the material pool.
64) One who can control his senses by practicing the regulated principles of freedom can obtain the complete mercy of the Lord and thus become free from all attachment and aversion.
65) For one who is so situated in the Divine consciousness, the threefold miseries of material existence exist no longer; in such a happy state, one's intelligence soon becomes steady.
66) One who is not in transcendental consciousness can have neither a controlled mind nor steady intelligence, without which there is no possibility of peace. And how can there be any happiness without peace?
67) As a boat on the water is swept away by a strong wind, even one of the senses on which the mind focuses can carry away a man's intelligence.
68) Therefore, O mighty-armed, one whose senses are restrained from their objects is certainly of steady intelligence.
69) What is night for all beings is the time of awakening for the self-controlled; and the time of awakening for all beings is night for the introspective sage.
70) A person who is not disturbed by the incessant flow of desires--that enter like rivers into the ocean which is ever being filled but is always still--can alone achieve peace, and not the man who strives to satisfy such desires.
71) A person who has given up all desires for sense gratification, who lives free from desires, who has given up all sense of proprietorship and is devoid of false ego--he alone can attain real peace.
72) That is the way of the spiritual and godly life, after attaining which a man is not bewildered. Being so situated, even at the hour of death, one can enter into the kingdom of God.
73) 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 2 “Tam Tatha Krpayavistam.”
UPDATED: February 6, 2011