Krsna Kirtana Songs
est. 2001 www.kksongs.org
Song Name: Param Bhuyah Pravaksyami
Official Name: Book 6 Bhagavad
Gita Parva Section 38
(Chapter 14)
Author: Vyasadeva
Book Name: Mahabharata Bhagavad
Gita
Language: Sanskrit
LYRICS:
(1)
śrī-bhagavān uvāca
paraḿ bhūyaḥ pravakṣyāmi jñānānāḿ
jñānam uttamam
yaj jñātvā munayaḥ sarve parāḿ siddhim ito gatāḥ
(2)
idaḿ jñānam upāśritya
mama sādharmyam āgatāḥ
sarge’pi nopajāyante pralaye na vyathanti ca
(3)
mama yonir mahad
brahma tasmin garbhaḿ dadhāmy aham
saḿbhavaḥ
sarva-bhūtānāḿ tato bhavati bhārata
(4)
sarva-yoniṣu
kaunteya mūrtayaḥ
saḿbhavanti yāḥ
tāsāḿ
brahma mahad yonir ahaḿ bīja-pradaḥ pitā
(5)
sattvaḿ
rajas tama iti guṇāḥ
prakṛti-saḿbhavāḥ
nibadhnanti mahā-bāho dehe dehinam avyayam
(6)
tatra sattvaḿ nirmalatvāt prakāśakam anāmayam
sukha-sańgena
badhnāti jñāna-sańgena
cānagha
(7)
rajo rāgātmakaḿ viddhi
tṛṣṇāsańga-samudbhavam
tan nibadhnāti kaunteya karma-sańgena dehinam
(8)
tamas tv ajñāna-jaḿ viddhi mohanaḿ sarva-dehinām
pramādālasya-nidrābhis tan nibadhnāti bhārata
(9)
sattvaḿ sukhe saṣjayati rajaḥ
karmaṇi bhārata
jñānam āvṛtya tu tamaḥ pramāde saṣjayaty uta
(10)
rajas tamaś cābhibhūya sattvaḿ
bhavati bhārata
rajaḥ sattvaḿ tamaś caiva tamaḥ sattvaḿ rajas tathā
(11)
sarva-dvāreṣu dehe’smin prakāśa
upajāyate
jñānaḿ
yadā tadā vidyād vivṛddhaḿ
sattvam ity uta
(12)
lobhaḥ pravṛttir ārambhaḥ karmaṇām
aśamaḥ spṛhā
rajasy etāni jāyante vivṛddhe bharatarṣabha
(13)
aprakāśo’pravṛttiś ca pramādo moha eva ca
tamasy etāni jāyante vivṛddhe kuru-nandana
(14)
yadā sattve pravṛddhe tu pralayaḿ yāti deha-bhṛt
tadottama-vidāḿ
lokān amalān pratipadyate
(15)
rajasi pralayaḿ gatvā karma-sańgiṣu jāyate
tathā pralīnas tamasi mūḍha-yoniṣu jāyate
(16)
karmaṇaḥ sukṛtasyāhuḥ
sāttvikaḿ nirmalaḿ
phalam
rajasas tu phalaḿ duḥkham ajñānaḿ tamasaḥ phalam
(17)
sattvāt saḿjāyate jñānaḿ
rajaso lobha eva ca
pramāda-mohau
tamaso bhavato’jñānam eva ca
(18)
ūrdhvaḿ
gacchanti sattva-sthā madhye tiṣṭhanti rājasāḥ
jaghanya-guṇa-vṛtta-sthā adho gacchanti
tāmasāḥ
(19)
nānyaḿ guṇebhyaḥ
kartāraḿ yadā
draṣṭānupaśyati
guṇebhyaś
ca paraḿ vetti mad-bhāvaḿ so’dhigacchati
(20)
guṇān etān atītya trīn dehī deha-samudbhavān
janma-mṛtyu-jarā-duḥkhair vimukto’mṛtam aśnute
(21)
arjuna uvāca
kair lińgais trīn guṇān etān atīto bhavati prabho
kim-ācāraḥ
kathaḿ caitāḿs
trīn guṇān ativartate
(22)
śrī-bhagavān uvāca
prakāśaḿ
ca pravṛttiḿ ca moham
eva ca pāṇḍava
na dveṣṭi saḿpravṛttāni
na nivṛttāni kāńkṣati
(23)
udāsīnavad
āsīno guṇair
yo na vicālyate
guṇā vartanta ity eva
yo’vatiṣṭhati neńgate
(24)
sama-duḥkha-sukhaḥ svasthaḥ sama-loṣṭāśma-kāñcanaḥ
tulya-priyāpriyo dhīras tulya-nindātma-saḿstutiḥ
(25)
mānāpamānayos tulyas tulyo mitrāri-pakṣayoḥ
sarvārambha-parityāgī guṇātītaḥ
sa ucyate
(26)
māḿ ca
yo’vyabhicāreṇa bhakti-yogena
sevate
sa guṇān samatītyaitān
brahma-bhūyāya kalpate
(27)
brahmaṇo hi
pratiṣṭhāham amṛtasyāvyayasya
ca
śāśvatasya ca dharmasya sukhasyaikāntikasya
ca
TRANSLATION
1)
The Supreme Personality of Godhead 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 like My own. Thus established, one is not born
at the time of creation or 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 Kuntī,
are made possible by birth in this material nature, and that I am the
seed-giving father.
5)
Material nature consists of three modes — goodness, passion and ignorance. When
the eternal living entity comes in contact with nature, O mighty-armed Arjuna, 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 become conditioned by a sense of happiness and knowledge.
7)
The mode of passion is born of unlimited desires and longings, O son of Kuntī, and because of this the embodied living entity
is bound to material fruitive actions.
8)
O son of Bharata, know that the mode of darkness,
born of ignorance, is the delusion of all embodied living entities. The results
of this mode are madness, indolence and sleep, which bind the conditioned soul.
9)
O son of Bharata, the mode of goodness conditions one
to happiness; passion conditions one to fruitive
action; and ignorance, covering one's knowledge, binds one to madness.
10)
Sometimes the mode of goodness becomes prominent, defeating the modes of
passion and ignorance, O son of Bharata. Sometimes
the mode of passion defeats goodness and ignorance,
and at other times 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 Bhāratas, when there is an
increase in the mode of passion the symptoms of great attachment, fruitive activity, intense endeavor, and uncontrollable
desire and hankering develop.
13)
When there is an increase in the mode of ignorance, O son of Kuru, darkness, inertia, madness and illusion are
manifested.
14)
When one dies in the mode of goodness, he attains to the pure higher planets of
the great sages.
15)
When one dies in the mode of passion, he takes birth among those engaged in fruitive activities; and when one dies in the mode of ignorance, he takes birth in the animal kingdom.
16)
The result of pious action is pure and is said to be in the mode of goodness.
But action done in the mode of passion results in misery, and action performed
in the mode of ignorance results in foolishness.
17)
From the mode of goodness, real knowledge develops; from the mode of passion,
greed develops; and from the mode of ignorance develop
foolishness, madness and illusion.
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 abominable mode of ignorance go down to the hellish worlds.
19)
When one properly sees that in all activities no other performer is at work
than these modes of nature and he knows the Supreme Lord, who is transcendental
to all these modes, he attains My spiritual nature.
20)
When the embodied being is able to transcend these three modes associated with
the material body, 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 dear Lord, by which symptoms is
one known who is transcendental to these three modes? What is his behavior? And
how does he transcend the modes of nature?
22-25)
The Supreme Personality of Godhead said: O son of Pāṇḍu,
he who does not hate illumination, attachment and delusion when they are
present or long for them when they disappear; who is unwavering and undisturbed
through all these reactions of the material qualities, remaining neutral and
transcendental, knowing that the modes alone are active; who is situated in the
self and regards alike happiness and distress; who looks upon a lump of earth,
a stone and a piece of gold with an equal eye; who is equal toward the
desirable and the undesirable; who is steady, situated equally well in praise
and blame, honor and dishonor; who treats alike both friend and enemy; and who
has renounced all material activities — such a person is said to have
transcended the modes of nature.
26)
One who engages in full devotional service, unfailing in all circumstances, 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 immortal, imperishable
and eternal and is the constitutional position of ultimate happiness.
REMARKS/EXTRA INFORMATION:
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PURPORTS:
FOREIGN TRANSLATIONS:
Abara
Parama Jnana Baliba Tomare (BENGALI)