Krsna Kirtana Songs est. 2001 www.kksongs.org
Song Name: Prakrtir Ar Purusa Ksetra
Official Name: Chapter 13
Book Name: Gitar Gan
prakrtir ar purusa ksetra ye ksetrajna
janibar iccha mor ami nahi vijna
seirup jnan ar vijnana ki hay
kesava amake kaha kariya niscay
he kaunteya! e sarira ksetra nam tar
ihara ye jnata sei ksetrajna vicar
amio ksetrajna bujha sakala sarire
he bharata, antaryami kahe se amare
sei ksetra ar ksetrajner yeva jnan
amara vicare hay sei suddha jnan
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
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
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
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
jnanera jnatavya yaha taha bali suna
janile se tattva habe amrtera pan
sei brahma-tattva-jnan amara asrita
anadi se sat ar asat atita
sarva-sthane hasta-pada nahe nirakar
sarva-sthane caksu sir kata mukh tar
sarvatra sravana sarva avarana sthan
tini chada tribhuvane nahi kichu ana
tnaha hate indriyadi hayeche prakas
jadendriya nahi tar sarva-gunabhas
anasakta sarva-bhut tini se nirgun
sakala gunera bhokta tini cirantan
sakala bhutera tini antare vahire
tnaha hate hay sab cara va acar
ati suksma tattva tai avijneya
yugapat bahu dure nikateteo hay
avibhakta hai-yao vibhaktera mata
akhanda samasti tini vyasti-rupe sthita
sarva-bhuta bharta tini saba janmadata
tini-i sabar punah samharera karta
samasta jyotira tini parama adhar
cinmaya tnahar jyoti jada para ar
jnanamaya rupa tnar jnanagamya jneya
sakalera hrdi-majhe tini adhistheya
ei kahinu tattva ksetra jnan jneya
vijnana tahara nam panditera priya
e vijnan bujhiya se mor bhakta hay
tattva suddhi jnana hay bhaktira asray
prakrta purusa hay anadi se siddha
anadi kala hate ubhaya samvrddha
vikaradi guna yata prakrta sambhava
prakrta purusa yei tar anubhava
karya va karana hay prakrtira dan
bhogera karana sei purusei han
prakrta haiya jiv bhunje sei gun
prakrtira guna sab prakrtira dan
prakrta gunera sanga ucca-nica yoni
sadasad janma hay anya nahi gani
se jivera baddha rupe paramatma sange
upadesta anumanta han tini range
mahesvara tini bhokta puruse parama
jivera uddhara lagi tini sange han
sei se jnanera dvara purusa prakrti
purusera ye prakrta gunera svikrti
ye bujhila vartaman haiya sarvatha
punarjanma nahi tar nahe se anyatha
bhakta-gan cidasraye sada dhyane rata
prema-cakse paramatmake darsana satata
samkhya-yogi jnana dvara alocana kare
karma-yogi bhagavane karmarpana kare
anya sadharan lok bujhe na se kichu
tarao tvariya yay e samsar hate
yadi sruti-parayana sadhura sangete
sthavara jangama yata janmeche janmabe
ksetra ksetrajnera samyoga prabhave
se saba bhutete samasthita bhagavan
darsana karite pare kona bhagyavan
bhagavan avinasyat vastu tahara bhitare
vinasyat dharma tini svikara na kare
sakaler madhye sama thakena isvar
dekhite samartha hay yei tatpar
ye atmake adhahpat kabhu nahi kare
kupathagami se dusta mana dvare
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
prakrtik vaicitrye yeva ekatva darsane
sarva-bhutera prthak bhav samartha se mane
srsti sthiti vistar sei yeva jane
samartha se jan drsti brahma sampadane
brahma-jnani jiv nitya parama avyay
nirguna anadi tattva nirlipta se ray
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
surya yatha prakasaye akhila jagat
ek dese eka thaki samrata mahat
he bharat sei-rup ksetri prakasay
eka eksthane thaki ksetra deha-may
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
bhaktivedanta kahe sri-gitara gan
sune yadi suddha bhakta krsnagata-pran
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.
This is the Bengali translation of Bhagavad-Gita Chapter 13 “Prakrtim Purusam Caiva Ksetram.”
UPDATED: February 12, 2011