Krsna Kirtana Songs est. 2001 www.kksongs.org
Song Name: Jyayasi Cet Karmanas Te Mata
Official Name: Book 6 Bhagavad Gita Parva Section 27 (Chapter 3)
jyāyasī cet karmaṇas te matā buddhir janārdana
tat kiḿ karmaṇi ghore māḿ niyojayasi keśava
vyāmiśreṇaiva vākyena buddhiḿ mohayasīva me
tad ekaḿ vada niścitya yena śreyoĺham āpnuyām
lokeĺsmin dvividhā niṣṭhā purā proktā mayānagha
j˝āna-yogena sāḿkhyānāḿ karma-yogena yoginām
na karmaṇām anārambhān naiṣkarmyaḿ puruṣoĺśnute
na ca saḿnyasanād eva siddhiḿ samadhigacchati
na hi kaścit kṣaṇam api jātu tiṣṭhaty akarma-kṛt
kāryate hy avaśaḥ karma sarvaḥ prakṛti-jair guṇaiḥ
karmendriyāṇi saḿyamya ya āste manasā smaran
indriyārthān vimūḍhātmā mithyācāraḥ sa ucyate
yas tv indriyāṇi manasā niyamyārabhateĺrjuna
karmendriyaiḥ karma-yogam asaktaḥ sa viśiṣyate
niyataḿ kuru karma tvaḿ karma jyāyo hy akarmaṇaḥ
śarīra-yātrāpi ca te na prasidhyed akarmaṇaḥ
yaj˝ārthāt karmaṇoĺnyatra lokoĺyaḿ karma-bandhanaḥ
tad-arthaḿ karma kaunteya mukta-sańgaḥ samācara
saha-yaj˝āḥ prajāḥ sṛṣṭvā purovāca prajāpatiḥ
anena prasaviṣyadhvam eṣa voĺstv iṣṭa-kāma-dhuk
devān bhāvayatānena te devā bhāvayantu vaḥ
parasparaḿ bhāvayantaḥ śreyaḥ param avāpsyatha
iṣṭān bhogān hi vo devā dāsyante yaj˝a-bhāvitāḥ
tair dattān apradāyaibhyo yo bhuńkte stena eva saḥ
yaj˝a-śiṣṭāśinaḥ santo mucyante sarva-kilbiṣaiḥ
bhu˝jate te tv aghaḿ pāpā ye pacanty ātma-kāraṇāt
annād bhavanti bhūtāni parjanyād anna-saḿbhavaḥ
yaj˝ād bhavati parjanyo yaj˝aḥ karma-samudbhavaḥ
karma brahmodbhavaḿ viddhi brahmākṣara-samudbhavam
tasmāt sarva-gataḿ brahma nityaḿ yaj˝e pratiṣṭhitam
evaḿ pravartitaḿ cakraḿ nānuvartayatīha yaḥ
aghāyur indriyārāmo moghaḿ pārtha sa jīvati
yas tv ātma-ratir eva syād ātma-tṛptaś ca mānavaḥ
ātmany eva ca saḿtuṣṭas tasya kāryaḿ na vidyate
naiva tasya kṛtenārtho nākṛteneha kaścana
na cāsya sarva-bhūteṣu kaścid artha-vyapāśrayaḥ
tasmād asaktaḥ satataḿ kāryaḿ karma samācara
asakto hy ācaran karma param āpnoti pūruṣaḥ
karmaṇaiva hi saḿsiddhim āsthitā janakādayaḥ
loka-saḿgraham evāpi saḿpaśyan kartum arhasi
yad yad ācarati śreṣṭhas tat tad evetaro janaḥ
sa yat pramāṇaḿ kurute lokas tad anuvartate
na me pārthāsti kartavyaḿ triṣu lokeṣu kiḿcana
nānavāptam avāptavyaḿ varta eva ca karmaṇi
yadi hy ahaḿ na varteyaḿ jātu karmaṇy atandritaḥ
mama vartmānuvartante manuṣyāḥ pārtha sarvaśaḥ
utsīdeyur ime lokā na kuryāḿ karma ced aham
saḿkarasya ca kartā syām upahanyām imāḥ prajāḥ
saktāḥ karmaṇy avidvāḿso yathā kurvanti bhārata
kuryād vidvāḿs tathāsaktaś cikīrṣur loka-saḿgraham
na buddhi-bhedaḿ janayed aj˝ānāḿ karma-sańginām
joṣayet sarva-karmāṇi vidvān yuktaḥ samācaran
prakṛteḥ kriyamāṇāni guṇaiḥ karmāṇi sarvaśaḥ
ahaḿkāra-vimūḍhātmā kartāham iti manyate
tattva-vit tu mahā-bāho guṇa-karma-vibhāgayoḥ
guṇā guṇeṣu vartanta iti matvā na sajjate
prakṛter guṇa-saḿmūḍhāḥ sajjante guṇa-karmasu
tān akṛtsna-vido mandān kṛtsna-vin na vicālayet
mayi sarvāṇi karmāṇi saḿnyasyādhyātma-cetasā
nirāśīr nirmamo bhūtvā yudhyasva vigata-jvaraḥ
ye me matam idaḿ nityam anutiṣṭhanti mānavāḥ
śraddhāvantoĺnasūyanto mucyante teĺpi karmabhiḥ
ye tv etad abhyasūyanto nānutiṣṭhanti me matam
sarva-j˝āna-vimūḍhāḿs tān viddhi naṣṭān acetasaḥ
sadṛśaḿ ceṣṭate svasyāḥ prakṛter j˝ānavān api
prakṛtiḿ yānti bhūtāni nigrahaḥ kiḿ kariṣyati
indriyasyendriyasyārthe rāga-dveṣau vyavasthitau
tayor na vaśam āgacchet tau hy asya paripanthinau
śreyān sva-dharmo viguṇaḥ para-dharmāt svanuṣṭhitāt
sva-dharme nidhanaḿ śreyaḥ para-dharmo bhayāvahaḥ
atha kena prayuktoĺyaḿ pāpaḿ carati pūruṣaḥ
anicchann api vārṣṇeya balād iva niyojitaḥ
kāma eṣa krodha eṣa rajo-guṇa-samudbhavaḥ
mahāśano mahā-pāpmā viddhy enam iha vairiṇam
dhūmenāvriyate vahnir yathādarśo malena ca
yatholbenāvṛto garbhas tathā tenedam āvṛtam
āvṛtaḿ j˝ānam etena j˝ānino nitya-vairiṇā
kāma-rūpeṇa kaunteya duṣpūreṇānalena ca
indriyāṇi mano buddhir asyādhiṣṭhānam ucyate
etair vimohayaty eṣa j˝ānam āvṛtya dehinam
tasmāt tvam indriyāṇy ādau niyamya bharatarṣabha
pāpmānaḿ prajahi hy enaḿ j˝āna-vij˝āna-nāśanam
indriyāṇi parāṇy āhur indriyebhyaḥ paraḿ manaḥ
manasas tu parā buddhir yo buddheḥ paratas tu saḥ
evaḿ buddheḥ paraḿ buddhvā saḿstabhyātmānam ātmanā
jahi śatruḿ mahā-bāho kāma-rūpaḿ durāsadam
1) Arjuna said: O Janardana, O Kesava, why do You urge me to engage in this ghastly warfare, if You think that intelligence is better than fruitive work?
2) My intelligence is bewildered by Your equivocal instructions. Therefore, please tell me decisively what is most beneficial for me.
3) The Blessed Lord said: O sinless Arjuna, I have already explained that there are two classes of men who realize the Self. Some are inclined to understand Him by empirical, philosophical speculation, and others are inclined to know Him by devotional work.
4) Not by merely abstaining from work can one achieve freedom from reaction, nor by renunciation alone can one attain perfection.
5) All men are forced to act helplessly according to the impulses born of the modes of material nature; therefore no one can refrain from doing something, not even for a moment.
6) One who restrains the senses and organs of action, but whose mind dwells on sense objects, certainly deludes himself and is called a pretender.
7) On the other hand, he who controls the senses by the mind and engages his active organs in works of devotion, without attachment, is by far superior.
8) Perform your prescribed duty, for action is better than inaction. A man cannot even maintain his physical body without work.
9) Work done as a sacrifice for Visnu has to be performed, otherwise work binds one to this material world. Therefore, O son of Kunti, perform your prescribed duties for His satisfaction, and in that way you will always remain unattached and free from bondage.
10) In the beginning of creation, the Lord of all creatures sent forth generations of men and demigods, along with sacrifices for Visnu, and blessed them by saying, "Be thou happy by this yajna [sacrifice] because its performance will bestow upon you all desirable things."
11) The demigods, being pleased by sacrifices, will also please you; thus nourishing one another, there will reign general prosperity for all.
12) In charge of the various necessities of life, the demigods, being satisfied by the performance of yajna [sacrifice], supply all necessities to man. But he who enjoys these gifts, without offering them to the demigods in return, is certainly a thief.
13) The devotees of the Lord are released from all kinds of sins because they eat food which is offered first for sacrifice. Others, who prepare food for personal sense enjoyment, verily eat only sin.
14) All living bodies subsist on food grains, which are produced from rains. Rains are produced by performance of yajna [sacrifice], and yajna is born of prescribed duties.
15) Regulated activities are prescribed in the Vedas, and the Vedas are directly manifested from the Supreme Personality of Godhead. Consequently the all-pervading Transcendence is eternally situated in acts of sacrifice.
16) My dear Arjuna, a man who does not follow this prescribed Vedic system of sacrifice certainly leads a life of sin, for a person delighting only in the senses lives in vain.
17) One who is, however, taking pleasure in the self, who is illuminated in the self, who rejoices in and is satisfied with the self only, fully satiated--for him there is no duty.
18) A self-realized man has no purpose to fulfill in the discharge of his prescribed duties, nor has he any reason not to perform such work. Nor has he any need to depend on any other living being.
19) Therefore, without being attached to the fruits of activities, one should act as a matter of duty; for by working without attachment, one attains the Supreme.
20) Even kings like Janaka and others attained the perfectional stage by performance of prescribed duties. Therefore, just for the sake of educating the people in general, you should perform your work.
21) Whatever action is performed by a great man, common men follow in his footsteps. And whatever standards he sets by exemplary acts, all the world pursues.
22) O son of Prtha, there is no work prescribed for Me within all the three planetary systems. Nor am I in want of anything, nor have I need to obtain anything--and yet I am engaged in work.
23) For, if I did not engage in work, O Partha, certainly all men would follow My path.
24) If I should cease to work, then all these worlds would be put to ruination. I would also be the cause of creating unwanted population, and I would thereby destroy the peace of all sentient beings.
25) As the ignorant perform their duties with attachment to results, similarly the learned may also act, but without attachment, for the sake of leading people on the right path.
26) Let not the wise disrupt the minds of the ignorant who are attached to fruitive action, they should not be encouraged to refrain from work, but to engage in work in the spirit of devotion.
27) The bewildered spirit soul, under the influence of the three modes of material nature, thinks himself to be the doer of activities, which are in actuality carried out by nature.
28) One who is in knowledge of the Absolute Truth, O mighty-armed, does not engage himself in the senses and sense gratification, knowing well the differences between work in devotion and work for fruitive results.
29) Bewildered by the modes of material nature, the ignorant fully engage themselves in material activities and become attached. But the wise should not unsettle them, although these duties are inferior due to the performers' lack of knowledge.
30) Therefore, O Arjuna, surrendering all your works unto Me, with mind intent on Me, and without desire for gain and free from egoism and lethargy, fight.
31) One who executes his duties according to My injunctions and who follows this teaching faithfully, without envy, becomes free from the bondage of fruitive actions.
32) But those who, out of envy, disregard these teachings and do not practice them regularly, are to be considered bereft of all knowledge, befooled, and doomed to ignorance and bondage.
33) Even a man of knowledge acts according to his own nature, for everyone follows his nature. What can repression accomplish?
34) Attraction and repulsion for sense objects are felt by embodied beings, but one should not fall under the control of senses and sense objects because they are stumbling blocks on the path of self-realization.
35) It is far better to discharge one's prescribed duties, even though they may be faultily, than another's duties. Destruction in the course of performing one's own duty is better than engaging in another's duties, for to follow another's path is dangerous.
36) Arjuna said: O descendant of Vrsni, by what is one impelled to sinful acts, even unwillingly, as if engaged by force?
37) The Blessed Lord said: It is lust only, Arjuna, which is born of contact with the material modes of passion and later transformed into wrath, and which is the all-devouring, sinful enemy of this world.
38) As fire is covered by smoke, as a mirror is covered by dust, or as the embryo is covered by the womb, similarly, the living entity is covered by different degrees of this lust.
39) Thus, a man's pure consciousness is covered by his eternal enemy in the form of lust, which is never satisfied and which burns like fire.
40) The senses, the mind and the intelligence are the sitting places of this lust, which veils the real knowledge of the living entity and bewilders him.
41) Therefore, O Arjuna, best of the Bharatas, in the very beginning curb this great symbol of sin [lust] by regulating the senses, and slay this destroyer of knowledge and self-realization.
42) The working senses are superior to dull matter; mind is higher than the senses; intelligence is still higher than the mind; and he [the soul] is even higher than the intelligence.
43) Thus knowing oneself to be transcendental to material senses, mind and intelligence, one should control the lower self by the higher self and thus--by spiritual strength--conquer this insatiable enemy known as lust.
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UPDATED: December 22, 2015