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Song Name: Prakrtir Ar Purusa Ksetra

Official Name: Chapter 13

Author: A.C. Bhaktivedanta Swami Prabhupada

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 tara kare kichu

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 milan

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 Krsna, I wish to know about prakrti [nature], purusa [the enjoyer], and the field and the knower of the field, and of knowledge and the end of knowledge. The Blessed Lord then said: This body, O son of Kunti, 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 owner 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--especially in the Vedanta-sutra--and is presented with all reasoning as to cause and effect.

 

6-7) The five great elements, false ego, intelligence, the unmanifested, the ten senses, 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 and 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; nonattachment to children, wife, home and the rest, and even-mindedness amid pleasant and unpleasant events; constant and unalloyed devotion to Me, resorting to solitary places, detachment from the general mass of people; accepting the importance of self-realization, and philosophical search for the Absolute Truth--all these I thus declare to be knowledge, and what is contrary to these is ignorance.

 

13) I shall now explain the knowable, knowing which you will taste the eternal. This is beginningless, and it is subordinate to Me. It is called Brahman, the spirit, and it lies beyond the cause and effect of this material world.

 

14) Everywhere are His hands and legs, His eyes and faces, and He hears everything. In this way the Supersoul exists.

 

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 modes of material nature.

 

16) The Supreme Truth exists both internally and externally, in the moving and nonmoving. 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, 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 activities 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 amongst 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) That Supersoul is perceived by some through meditation, by some through the cultivation of knowledge, and by others through working without fruitive desire.

 

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 Bharatas, whatever you see in existence, both moving and unmoving, is only the 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 is ever destroyed, actually sees.

 

29) One who sees the Supersoul in every living being and equal everywhere 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, which are due to different material bodies, he attains to the Brahman conception. Thus he sees that beings are expanded everywhere.

 

32) Those with the vision of eternity can see that the 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) One who knowingly sees this difference between the body and the owner of the body and can understand the process of liberation from this bondage, also attains 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.

 

UPDATED: February 12, 2011