Krsna Kirtana Songs est. 2001 www.kksongs.org
Song Name: He Krsna Barek Karma Tyaga
Official Name: Chapter 5
Book Name: Gitar Gan
he krsna barek karma tyaga ye kathan
punaray karma-yog kaha vivaran
tar madhye yeva niscita janiba
samsaya-bihin kari amare kahiba
sannyasa ar karma-yog dui sreya hay
sakala vedadi sastre tai se kahaya
tar madhye karma-yog sannyasa apeksa
kriyatmak jana-madhye na kara upeksa
rag-dvesa vivarjita yeva karma-yogi
anasakta visayete nahe ta' se bhogi
nirdvanda se mahavaho duhkha bandha nahe
tomare kahinu ami kariya niscay
sankhya-yog karma-yog yeva prthak bale
pandita se nahe kabhu balakera chale
ubhaya karyera madhye ye kona se ek
ubhayer phal prapti haibe samyak
sankhya-yog sadhya kari ye pada se pay
yog-siddha hale labh taha upajay
ataeva sankhya kimva yog ek bal
buddhiman sei hay ye bujhe ek phal
sannyasa kariya yadi nahe karma yogi
maha-vaho ki baliba vrtha sei tyagi
yog-yukta muni yeva brahmapada pay
acirat sei karya siddhi yoge hay
yog-yukta visuddhatma jita sada gun
jitendriya hay sei atyanta pravin
sarva-bhut lagi yeva karma-yog sadhe
visayer madhye thake visaye na badhe
se yogi cintaye sada haye tattvavit
sarva karya kari kintu kari na kincit
dekhi suni sparsa kari nihsvase prasvase
svapane gamane kimva bhojane vilase
pralapan kari kimva bhoge va se tyage
unmilan nimilan kimva nidra yaya jage
jada-karye jadendriya satata se jane
nija karya atma-tattva sarvada se dhyane
brahmani nivista karya nihsanga ye kare
visaya prabhave sei tahate na dare
ataeva pap-punye nahi tare lepe
sei padma-patra jale jani va samksepe
kaya mana vakye se ye yogera sadhana
man buddhi indriyadi ekatre bandhana
yogarthe ye karya hay vairagya se yukta
sakala samaye jnan yogi nitya-yukta
karma-phal tyaji yukta vairagya sadhana
naisthiki santi se, nahe samsara bandhana
phalgu vairagya ye kam kari phal
phal-karye nivandhana tai se durval
bahye sarva-karya kare antare sannyas
sarva-karye susthu kari sukhete nivas
nava-dvar yukta deha thaki sei pure
nije kichu nahi kare na karay pare
anadi karma-phale bhavarnava jvale
ache pade va na hay tnahara srjan
karma-phal yeva yog yaha kare bhog
svabhava se karya hay nam bhava-rog
isvarer datta nahe sei papa punya
pap punya yaha kichu nija iccha janya
ajnana-janita sei bhog iccha kare
pase thaki maya tare japatiya dhare
ataev jnan upajile maya nas
atmara svarupa tatha svatah-i prakas
suryera prakase yatha andhakar yay
jnanera prakase tatha ajnaner ksay
sei jnana anukule buddhi nistha yar
atma-jnan parayan samsara uddhar
samadarsi hay se jnanera prabhave
vidya-vinay-sampanna brahmane va gabe
hasti va kukur va se nica candal
samadarsi jnani dekhe sabai saman
jivanmukta sei jnani sadharan nay
sei samyasthita mane samsara ye ksaya
samata nirdesa brahma tahe brahma-sthiti
brahma-jnani yei tar sei haya riti
priya vastu prapya hale uthe na naciya
apriya praptite kabhu mare na knadiya
sthir buddhi brahma-vid asam-mudha mati
brahmete niyata vas nam brahma-sthiti
bahya-sparsa sukha yaha nai ye asakti
atmanande sevanandi atmate vindati
sei brahma-yog yukta atma pay
aksara sukhete magna sarvada se ray
sparsa sukhe ye ananda taha duhkhamaya
bhog nahe bhogi sei janiha niscay
sei sukhe adi ante sudhu duhkha hay
buddhiman vyakti yei na tate ramay
sarira chadite purve ye abhyasa kare
tahara sulabha sei anye knadi mare
sadaveg jay kari gosvami ye hay
sukhi sei nara-nari kare dig-vijay
bahirer sukh chadi yeva antarmukh
antare raman kare antarjyoti-rup
brahma-bhuta hay sei brahmate nirvan
bahiranga maya chade pay bhagavan
nispapa haiya rsi brahmete nirvan
sarva-bhuta hite rata chinna dvidha-jnan
kam krodha vinirmukta yata citta dhir
atma-tattva jnani yati ativa gambir
sadasad vicara kari brahmete nirvan
prakrti atita tar brahme avasthan
e chada astanga yog taha bali suna
abhyasa yahar hay ativa triguna
savda sparsa rupa ras ar yaha gandha
bahirbahya kari rakhi na rakhi samvandha
caksu sei bhrumadhye rakhiya niscal
pranapan vayu dhari nasa abhyantar
nasikar agrabhag kevala darsan
uttama prakriya sei yogera sadhan
indriya samyam sei yog prakaran
man buddhi dvara muni moksa parayan
se bhave ye vit iccha bhay ar krodh
yukta hay se purus samyata nirodh
yogesvara ami hai ami sei laksya
se katha ye bujhe bhala sei yogi daksa
sakala yajna tapasyar ami bhokta hai
samasta loker svami keha nahe sei
samasta jiver bandhu ami ekmatra
jagater santi hay janile sarvatra
bhaktivedanta kahe sri-gitara gan
sune yadi suddha bhakta krsnagata-pran
1) Arjuna said: O Krsna, first of all You ask me to renounce work, and then again You recommend work with devotion. Now will You kindly tell me definitely which of the two is more beneficial?
2) The Blessed Lord said: The renunciation of work and work in devotion are both good for liberation. But, of the two, work in devotional service is better than renunciation of works.
3) One who neither hates nor desires the fruits of his activities is known to be always renounced. Such a person, liberated from all dualities, easily overcomes material bondage and is completely liberated, O mighty-armed Arjuna.
4) Only the ignorant speak of karma-yoga and devotional service as being different from the analytical study of the material world [sankhya]. Those who are actually learned say that he who applies himself well to one of these paths achieves the results of both.
5) One who knows that the position reached by means of renunciation can also be attained by works in devotional service and who therefore sees that the path of works and the path of renunciation are one, sees things as they are.
6) Unless one is engaged in the devotional service of the Lord, mere renunciation of activities cannot make one happy. The sages, purified by works of devotion, achieve the Supreme without delay.
7) One who works in devotion, who is a pure soul, and who controls his mind and senses, is dear to everyone, and everyone is dear to him. Though always working, such a man is never entangled.
8-9) A person in the divine consciousness, although engaged in seeing, hearing, touching, smelling, eating, moving about, sleeping and breathing, always knows within himself that he actually does nothing at all. Because while speaking, evacuating, receiving, opening or closing his eyes, he always knows that only the material senses are engaged with their objects and that he is aloof from them.
10) One who performs his duty without attachment, surrendering the results unto the Supreme God, is not affected by sinful action, as the lotus leaf is untouched by water.
11) The yogis, abandoning attachment, act with body, mind, intelligence, and even with the senses, only for the purpose of purification.
12) The steadily devoted soul attains unadulterated peace because he offers the result of all activities to Me; whereas a person who is not in union with the Divine, who is greedy for the fruits of his labor, becomes entangled.
13) When the embodied living being controls his nature and mentally renounces all actions, he resides happily in the city of nine gates [the material body], neither working nor causing work to be done.
14) The embodied spirit, master of the city of his body, does not create activities, nor does he induce people to act, nor does he create the fruits of action. All this is enacted by the modes of material nature.
15) Nor does the Supreme Spirit assume anyone's sinful or pious activities. Embodied beings, however, are bewildered because of the ignorance which covers their real knowledge.
16) When, however, one is enlightened with the knowledge by which nescience is destroyed, then his knowledge reveals everything, as the sun lights up everything in the daytime.
17) When one's intelligence, mind, faith and refuge are all fixed in the Supreme, then one becomes fully cleansed of misgivings through complete knowledge and thus proceeds straight on the path of liberation.
18) The humble sage, by virtue of true knowledge, sees with equal vision a learned and gentle brahmana, a cow, an elephant, a dog and a dog-eater [outcaste].
19) Those whose minds are established in sameness and equanimity have already conquered the conditions of birth and death. They are flawless like Brahman, and thus they are already situated in Brahman.
20) A person who neither rejoices upon achieving something pleasant nor laments upon obtaining something unpleasant, who is self-intelligent, unbewildered, and who knows the science of God, is to be understood as already situated in Transcendence.
21) Such a liberated person is not attracted to material sense pleasure or external objects but is always in trance, enjoying the pleasure within. In this way the self-realized person enjoys unlimited happiness, for he concentrates on the Supreme.
22) An intelligent person does not take part in the sources of misery, which are due to contact with the material senses. O son of Kunti, such pleasures have a beginning and an end, and so the wise man does not delight in them.
23) Before giving up this present body, if one is able to tolerate the urges of the material senses and check the force of desire and anger, he is a yogi and is happy in this world.
24) One whose happiness is within, who is active within, who rejoices within and is illumined within, is actually the perfect mystic. He is liberated in the Supreme, and ultimately he attains the Supreme.
25) One who is beyond duality and doubt, whose mind is engaged within, who is always busy working for the welfare of all sentient beings, and who is free from all sins, achieves liberation in the Supreme.
26) Those who are free from anger and all material desires, who are self-realized, self-disciplined and constantly endeavoring for perfection, are assured of liberation in the Supreme in the very near future.
27-28) Shutting out all external sense objects, keeping the eyes and vision concentrated between the two eyebrows, suspending the inward and outward breaths within the nostrils--thus controlling the mind, senses and intelligence, the transcendentalist becomes free from desire, fear and anger. One who is always in this state is certainly liberated.
29) The sages, knowing Me as the ultimate purpose of all sacrifices and austerities, the Supreme Lord of all planets and demigods and the benefactor and well-wisher of all living entities, attain peace from the pangs of material miseries.
30) 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 5 “Sannyasam Karmanam Krsna.”
UPDATED: November 7, 2015