Krsna Kirtana Songs
est. 2001 www.kksongs.org
Song Name: Prakrtir Ar Purusa Ksetra
Official Name: Chapter 13
Author: A.C. Bhaktivedanta Swami
Book Name: Gitar
Gan
Language: Bengali
LYRICS:
(1)
arjun kahilen:
prakrtir ar purusa ksetra ye ksetrajna
janibar iccha mor ami nahi
vijna
seirup jnan ar vijnana ki
hay
kesava amake kaha kariya niscay
(2)
sri-bhagavan kahilen:
he kaunteya! e sarira ksetra nam
tar
ihara ye jnata
sei ksetrajna vicar
(3)
amio ksetrajna
bujha sakala sarire
he bharata, antaryami
kahe se amare
sei ksetra ar ksetrajner yeva
jnan
amara vicare
hay sei suddha jnan
(4)
sei ksetra ar ksetrajnera vicar
ki tar svarup
kimba ki tar vicar
ki tar prabhava
kimba kotha hate hay
suna tumi kahi ami kariya
niscay
(5)
darsanik rsi kata kareche vicar
smrti chande kata vale nahi tar par
kintu vedanta vakye yuktira sahita
ye vicar kariyache lagi
lokahita
sei se vicar jana
susiddhanta mat
sakalera grahaniya
chadi anya path
(6-7)
ksiti, ap, tej, vayu, vyom
mahabhuta
ahankar, buddhi ar man avyakta sambhuta
caksu, karna, nasika, jihva, tvak yaha jani
payu, pad, pet, linga
ar yaha pani
sei das vahya--ar man se antare
ekadas indriya
se sastrera vicare
rup, ras, gandha, savda, sparsa ye visay
cavvisa se tattva
bujha ksetra paricay
ihadera ye vicar kare
vislesane
ksetra-tattva sei vijna bhala-rupa jane
iccha, dves, sukh, duhkha ar
ye sanghat
sthul deha pariman panca maha-bhuta
cetana sakti ye
hay jivera adhar
tar sange dhrti jana ksetrera vikar
ataev ei sab ekatre se ksetra
sthula suksma jada vidya sei
ye sarvatra
(8-12)
amanitva, adambhitva,
ahimsa ye ksanti
saralata, guru-seva,
souca, dhairya, santi
atmara nigraha yaha indriya visaye
vairagya nirahamkar
sakala asaye
janma, mrtyu, jara, vyadhi duhkhera
darsan
anasakti stri putrete grhera prangan
udasin parivare
sukhete duhkhete
nitya samacitta
ista anista madhyete
amate ananya-bhakti
avyabhicarini
nirjana sthanete
vas gramya nivarani
adhyatma jnanera kare nityatva svikar
tattva-jnan lagi kare darsana vicar
sei se jnanera
carca vikare nas
ajnanatamera nam anyatha prakas
(13)
jnanera jnatavya
yaha taha bali suna
janile se tattva
habe amrtera pan
sei brahma-tattva-jnan
amara asrita
anadi se sat ar
asat atita
(14)
sarva-sthane hasta-pada
nahe nirakar
sarva-sthane caksu
sir kata mukh tar
sarvatra sravana sarva avarana sthan
tini chada tribhuvane nahi kichu ana
(15)
tnaha hate indriyadi
hayeche prakas
jadendriya nahi tar
sarva-gunabhas
anasakta sarva-bhut
tini se nirgun
sakala gunera bhokta tini cirantan
(16)
sakala bhutera tini antare vahire
tnaha hate hay sab
cara va acar
ati suksma tattva tai avijneya
yugapat bahu dure nikateteo hay
(17)
avibhakta hai-yao vibhaktera mata
akhanda samasti tini vyasti-rupe sthita
sarva-bhuta bharta tini saba janmadata
tini-i sabar punah samharera karta
(18)
samasta jyotira tini parama adhar
cinmaya tnahar jyoti jada para
ar
jnanamaya rupa tnar jnanagamya jneya
sakalera hrdi-majhe
tini adhistheya
(19)
ei kahinu tattva ksetra jnan
jneya
vijnana tahara nam panditera priya
e vijnan bujhiya se mor bhakta hay
tattva suddhi jnana hay bhaktira asray
(20)
prakrta purusa
hay anadi se siddha
anadi kala
hate ubhaya samvrddha
vikaradi guna yata prakrta sambhava
prakrta purusa yei tar anubhava
(21)
karya va karana hay prakrtira dan
bhogera karana sei purusei han
(22)
prakrta haiya jiv bhunje sei
gun
prakrtira guna sab prakrtira dan
prakrta gunera sanga ucca-nica yoni
sadasad janma
hay anya nahi gani
(23)
se jivera baddha rupe paramatma sange
upadesta anumanta
han tini range
mahesvara tini bhokta puruse parama
jivera uddhara lagi tini sange
han
(24)
sei se jnanera
dvara purusa prakrti
purusera ye prakrta
gunera svikrti
ye bujhila vartaman haiya sarvatha
punarjanma nahi tar
nahe se anyatha
(25)
bhakta-gan cidasraye
sada dhyane rata
prema-cakse paramatmake
darsana satata
samkhya-yogi jnana dvara alocana kare
karma-yogi bhagavane karmarpana
kare
(26)
anya sadharan
lok bujhe na se kichu
sravanantar upasana
tarao tvariya yay e samsar hate
yadi sruti-parayana
sadhura sangete
(27)
sthavara jangama yata janmeche janmabe
ksetra ksetrajnera
samyoga prabhave
(28)
se saba bhutete samasthita bhagavan
darsana karite
pare kona bhagyavan
bhagavan avinasyat
vastu tahara bhitare
vinasyat dharma tini
svikara na kare
(29)
sakaler madhye sama thakena isvar
dekhite samartha
hay yei tatpar
ye atmake adhahpat kabhu nahi kare
kupathagami se dusta
mana dvare
(30)
prakrti-pradatta deha indriyadi dvara
prakrti-i sadhe
karma jivera se sara
kintu atma-tattva
jiv kichu nahi kare
jnahara darsana sei se dekhite pare
(31)
prakrtik vaicitrye
yeva ekatva darsane
sarva-bhutera prthak bhav samartha se mane
srsti sthiti vistar sei yeva
jane
samartha se jan drsti brahma sampadane
(32)
brahma-jnani jiv nitya parama avyay
nirguna anadi tattva nirlipta se ray
(33)
yemana sarvagata
vyom, suksma tattva anupam,
sarvatra sambhav vicaran
tathapi se lipta
nahe, nijera svatantra rahe,
sei-rup atma vicaran
sarvatra vyapiya dehe, kutastha prthaka rahe,
mahabhute nahe se
tatha brahma-bhuta
jiv, atma-tattva haye siv,
deha-dharme lipta nahi han
(34)
surya yatha prakasaye akhila jagat
ek dese eka thaki samrata
mahat
he bharat sei-rup ksetri prakasay
eka eksthane
thaki ksetra deha-may
(35)
ksetra ar ksetrajner tattva-jnan cakse
dekhibar sakti
hay se yahar pakse
ek ksetrajna
se jiv anya paramatma
ubhayer ksetre
vas ksetra visesatma
tar moksa jada-nistha pravrtti haite
sukhe vas para-vyome
jada deha ante
(36)
bhaktivedanta kahe sri-gitara gan
sune yadi suddha bhakta krsnagata-pran
TRANSLATION
1-2)
Arjuna said: O my dear Kṛṣṇa,
I wish to know about prakṛti [nature], puruṣa [the enjoyer], and the field and the knower of
the field, and of knowledge and the object of knowledge.The
Supreme Personality of Godhead said: This body, O son of Kuntī,
is called the field, and one who knows this body is called the knower of the
field.
3)
O scion of Bharata, you should understand that I am
also the knower in all bodies, and to understand this body and its knower is
called knowledge. That is My opinion.
4)
Now please hear My brief description of this field of
activity and how it is constituted, what its changes are, whence it is
produced, who that knower of the field of activities is, and what his
influences are.
5)
That knowledge of the field of activities and of the knower of activities is
described by various sages in various Vedic writings. It is especially
presented in Vedānta-sūtra with all
reasoning as to cause and effect.
6-7)
The five great elements, false ego, intelligence, the unmanifested,
the ten senses and the mind, the five sense objects, desire, hatred, happiness,
distress, the aggregate, the life symptoms, and convictions — all these are
considered, in summary, to be the field of activities and its interactions.
8-12)
Humility; pridelessness; nonviolence; tolerance;
simplicity; approaching a bona fide spiritual master; cleanliness; steadiness;
self-control; renunciation of the objects of sense gratification; absence of
false ego; the perception of the evil of birth, death, old age and disease;
detachment; freedom from entanglement with children, wife, home and the rest;
even-mindedness amid pleasant and unpleasant events; constant and unalloyed
devotion to Me; aspiring to live in a solitary place; detachment from the
general mass of people; accepting the importance of self-realization; and
philosophical search for the Absolute Truth — all these I declare to be
knowledge, and besides this whatever there may be is ignorance.
13)
I shall now explain the knowable, knowing which you
will taste the eternal. Brahman, the spirit, beginningless
and subordinate to Me, lies beyond the cause and
effect of this material world.
14)
Everywhere are His hands and legs, His eyes, heads and
faces, and He has ears everywhere. In this way the Supersoul
exists, pervading everything.
15)
The Supersoul is the original source of all senses,
yet He is without senses. He is unattached, although He is the maintainer of
all living beings. He transcends the modes of nature, and at the same time He
is the master of all the modes of material nature.
16)
The Supreme Truth exists outside and inside of all living beings, the moving
and the nonmoving. Because He is subtle, He is beyond the power of the material
senses to see or to know. Although far, far away, He is also near to all.
17)
Although the Supersoul appears to be divided among
all beings, He is never divided. He is situated as one. Although He is the
maintainer of every living entity, it is to be understood that He devours and
develops all.
18)
He is the source of light in all luminous objects. He is beyond the darkness of
matter and is unmanifested. He is knowledge, He is
the object of knowledge, and He is the goal of knowledge. He is situated in
everyone's heart.
19)
Thus the field of activities [the body], knowledge and the knowable have been
summarily described by Me. Only My
devotees can understand this thoroughly and thus attain to My nature.
20)
Material nature and the living entities should be understood to be beginningless. Their transformations and the modes of
matter are products of material nature.
21)
Nature is said to be the cause of all material causes and effects, whereas the
living entity is the cause of the various sufferings and enjoyments in this
world.
22)
The living entity in material nature thus follows the ways of life, enjoying
the three modes of nature. This is due to his association with that material
nature. Thus he meets with good and evil among various species.
23)
Yet in this body there is another, a transcendental enjoyer, who is the Lord, the
supreme proprietor, who exists as the overseer and permitter,
and who is known as the Supersoul.
24)
One who understands this philosophy concerning material nature, the living
entity and the interaction of the modes of nature is sure to attain liberation.
He will not take birth here again, regardless of his present position.
25)
Some perceive the Supersoul within themselves through
meditation, others through the cultivation of knowledge, and still others
through working without fruitive desires.
26)
Again there are those who, although not conversant in spiritual knowledge,
begin to worship the Supreme Person upon hearing about Him from others. Because
of their tendency to hear from authorities, they also transcend the path of
birth and death.
27)
O chief of the Bhāratas, know that whatever you
see in existence, both the moving and the nonmoving, is only a combination of
the field of activities and the knower of the field.
28)
One who sees the Supersoul accompanying the
individual soul in all bodies, and who understands that neither the soul nor
the Supersoul within the destructible body is ever
destroyed, actually sees.
29)
One who sees the Supersoul equally present
everywhere, in every living being, does not degrade himself by his mind. Thus
he approaches the transcendental destination.
30)
One who can see that all activities are performed by the body, which is created
of material nature, and sees that the self does nothing, actually sees.
31)
When a sensible man ceases to see different identities due to different
material bodies and he sees how beings are expanded everywhere, he attains to
the Brahman conception.
32)
Those with the vision of eternity can see that the imperishable soul is
transcendental, eternal, and beyond the modes of nature. Despite contact with
the material body, O Arjuna, the soul neither does
anything nor is entangled.
33)
The sky, due to its subtle nature, does not mix with anything, although it is
all-pervading. Similarly, the soul situated in Brahman vision does not mix with
the body, though situated in that body.
34)
O son of Bharata, as the sun alone illuminates all this universe, so does the living entity, one within the
body, illuminate the entire body by consciousness.
35)
Those who see with eyes of knowledge the difference between the body and the
knower of the body, and can also understand the process of liberation from
bondage in material nature, attain to the supreme goal.
36)
Thus Bhaktivedanta sings the song of Sri Gita, with the hope that hearing this, Krsna conscious pure
devotees will be pleased.
REMARKS/EXTRA INFORMATION:
This
is the Bengali translation of Bhagavad-Gita Chapter 13 “Prakrtim
Purusam Caiva Ksetram.”