Krsna Kirtana Songs est. 2001 www.kksongs.org
Song Name: Sannyaser Tattva Kiva Iccha
Official Name: Chapter 18
Book Name: Gitar Gan
sannyaser tattva kiva iccha se sunite
hrsikes kaha tai more bujhaite
kesi nisudan kaha tyagera mahima
sunite ananda hay nahi parsima
kamakarma parityag sannyas se hay
sarva karma phala-tyag tyag paricay
vicaksan kari yata karila nirnay
sei se sannyasa ar tyag nama hay
manisigan sarva karma tyag kare
yajna dan tapa-kriya nahe, kahaye apare
tar madhye ye siddhanta kahi taha suna
trividha se tyag hay bharata-sattama
svarupata yajna-dan kabhu tyajya nay
sakala samaye taha karya yogya hay
baddha jiv ache yata tadera kartavya
manisi pavana sei yajna dana karya
se karyer anusthan phala-sanga tyag
kartavyera anurodhe sudhu tahe rag
nirdista karmera tyag nahe se vidhan
mohete se tyag hay tamasika jnan
duhkha hay tar janya karma-tyaga kare
kimba karma-tyag kare kaya-klesa dare
rajasika tyag sei phal nahi pay
sei ye kahinu yata sastrera nirnay
kartavya janiya yeva sarva karma kare
phala-tyag karibare sattvika nam dhare
karytavera anurodhe akusala-o kare
asakti nahi se kusal karmera tare
medhavi ye tyagi sattva samavista hay
chinna tar haye yay sakala samsay
dehadhari jiva karma-tyag nahi kare
karma-phala tyag kari tyagi nama dhare
anista ista va misra karmaphala hay
kintu sannyasira sei kichu bhog nay
panca se karana hay sakala karyera
mahavaho suna sei kahi se tomare
vedanta siddhanta sei sastrera nirnay
bhala-manda yaha kichu sei se paryay
adhisthana karta ar karana p"thak
vividha se cesta daiva e panca-sirsak
sarira vacan man karma tat dvara
nyayya va a-nyayya yata karma sara
sabara karana hay sei pa'ca vidha
sakala karyera hay sei se hetava
murkha yara karta saje nija man gada
na bujhiya karana se sudhu karta chada
ataev ye na haya ahankare matta
buddhi yar aham-bhave nahi hay lipta
kartavyera anurodhe yadi visva mare
kahake-o mare na se kimba karma kare
karmera prerana hay jnan, jneya, jnata
karmera samgraha se karan karma-karta
jnan ar karta hay trividha gun bhede
kahiba se trividha bhed tomake samksepe
ek jiv atma nana karmaphal bhede
manusyadi sarva-dehe se vartaman ksede
avyaya se jiv hay ek-tattva jnan
bibhinnate ek dekhe sei sattvik jnan
vibhinna jivera sei prthakatva dekhe
rajasik tar jnan nanabhave thake
dehake sarvasva bujhi ye jnan udbhav
a-tattvajna alpa-buddhi tamasika sab
rag dves sanga vina ye niyata karma
se janibe sab sattvikera dharma
phalera kamana karma ahankar saha
kastasadhya yata rajasa samuha
na bujhiya mohavase anubandha karma
himsa paratap adi tamasika dharma
mukta-sanga anahankar dhrti utsahapurna
nirvikar siddhasiddhi sattvika se dhanya
karmasakta phale lobh himsuka asuci
rajasik karta sei harsa-soke ruci
ayukta prakrta stabdha naiskrti alas
dirghasutri visadi va karta se tamas
buddhira ye tin bhed dhrti ar gun
dhananjay asesa vicar tar suna
pravrtti nivrtti karya akarya vicar
bhayabhay bandha murti sattva-buddhi tar
dharmadharma karyakarya ayathavat jane
rajasik sei buddhi sastrera pramane
dharmake adharma mane adharmake dharma
viparita se tamasa buddhi ar karma
ye dhrtir dvara dhare pranendriya kriya
avyabhicarini bhakti sattviki se dhiya
ye dhrtir dvara dhare dharma, artha, kam
phalakanksi rajasik hay tar nam
ye dhrti dvara nahe svapna bhaya tyag
tamasi se dhrti durmedha ara mada
trividha se sukha suna bharata rsabha
jada sukhe maje jiva kintu duhkha saba
se sukha se uparati duhkha anta hay
samsarera mayasukha tabe hay ksay
agrete visera sama pascate am"ta
ye sukhera paricaya se haya sattvika
se sukhera labh hay atma-pramadete
atma-buddhi bhagyavan yogya ye tahate
indriyer samyogete visayera bhog
am"tera mata ante kintu bhava rog
pariname visayera visa hay labh
rajasika sei sukh jivera svabhav
yaha agre anuvandhe sukhera mohan
nidralasya pramadottha tamasika jan
brahmandera madhye yata
keha nahe mukta sei triguna triloke
brahmana ksatriya vaisya sudra parantap
svabhava prabhave gun hay karma sab
sama dama tapa souca ksanti se arjava
jnan vijnan astikya brahma karma-bhava
sourya teja dhrti daksya yuddhe na palay
dan isa bhava yata ksatriye yuyaye
krsi go-raksa vanijya vaisya karma hay
sudra ye svabhava tar paricarya karay
ucca nica yata karma sabe siddhi hay
svakarma kariya guna samsara taray
yini vyasti samasti va jagata karan
ynaha hate bhutaganer vasana jivan
svakarma kariya yadi sei prabhu bhaje
siddhi-labha hay tar samsare na maje
asamyak anusthita nija dharma sreya
susthu acarana kare paradharme bhaya
nija svabhava niyata yei karma anusthan
nispapa haibe tahe sastrera vidhan
sadosa sahaja karma kabhu nahe aja
tahatei siddhi labh hrdi sada bhaja
jagatera saba kaj dos vina nay
agrete yatha kada dhum dekha yay
dosamsa tyagete yatha gunamsa grahan
nija satta suddha kari svadharma sadhan
anasakta buddhi jit atma sprhahin
naiskarma siddhi se hay sannyasa pravin
siddhi-labh kari yatha brahma prapti hay
samksepete kahi suna tar paricay
visuddha se buddhi yukta dhrti niyamita
savdadi visaya tyag rag dves-jita
vivikta ye laghubhoji yata vak man
dhyana yoga para nitya vairagya sadhan
ahankar val darpa
krodh ar yata ache asata agraha
nirmama ye santa yei brahma anubhave
niscita samartha hay tahate sambhave
brahma anubhav hale prasannatm hay
sok ar akanksa se nirmala niscay
sarva-bhuta sama-buddhi tar paricay
nirguna amara bhakti tabe labh hay
nirguna bhaktite jane amara svarup
savises nirvises tattvata ye rup
se tattva-jnana labhe pravese amate
ami brahma paramatmta bhagavan yate
bhaktite prapti se hay bhagavad svarupa
premapumartha mahan nam yar rupa
sei premasraye yei sarva karma kare
amara prasade para-vyom labh tare
se premasraye hao maccitta satata
amara lagiya sarva karye hao rata
sei buddhi-yoga nam amara asraya
yahara prabhave karya sarva-siddhi haya
maccita yei se tare amara prasade
sarva-duhkha samsare duhkha va visade
amara se upades yeva nahi mane
ahankare matta haye vinase apane
ahankar kari bal yuddha na karibe
mithya se pratijna tumi karibe svabhave
svabhavaja karma taba avasya sadhive
kaunteya nirvandha sab nija karma-bhave
ataev mohavase iccha nahi kara
avase karibe sei tumi atahpara
isvara ache se sarva-bhutera hrdaye
karma karma-phala sab niyantra karaye
mayara yantrete tini sabare ghuray
bhukti vancha kare jiv jei yatha cay
tanhara carane lao sarvato saran
prasade haibe sarva vanchita purana
para santi pabe ar sasvata ye sthan
sarva-labh se prasade duhkha nivaran
guhya guhyatara jnan kahilam ami
bhala-manda vicara ye se karibe tumi
vicara kariya tumi yaha iccha kara
upades amara se nitya tumi smara
tadapeksa guhyatama ar tumi suna
atyanta se priya tumi tai se vacana
manmana mad-bhakta hao more namaskar
amake paibe tumi pratijna amar
sarva dharma tyagi lao amara saran
raksiva tomake ami sada sarvaksan
kona cinta na karibe pap nahi habe
amara sarane tumi para santi pabe
abhakta va atapaska paricarya hina
amara svarupe ei yara sraddha ksina
upadesa na karibe gitara vacan
uparokta loka sab adhikari nan
amara bhaktake yeva upades kare
parabhakti labh kari paibe amare
tadapeksa naraloke priya nahi mor
hay nai habe nai anande bibhor
amara e upades yeva vicar karibe
tar jnana-yajne mor upasana habe
sraddhavan haye yara sravana karibe
punyavan tar subha loka-prapti habe
dhananjay, kaha eve kiva sanka hala dur
ekagrete upades suniya pracur
he partha, kiva tava ajnana andhakar
nasta moha smrti labha tomara prasade
sthita ami nija karye tomara vacana
niscayai kariba ami ghucila vandhana
sei se sunechi ami krsnarjuna katha
adbhuta samvada romaharsana sarvatha
vyasera prasade ami sunilam sei
parama se guhyatama tulana ye nei
ei yog yogesvara krsna se kahila
saksat tnahar mukhe ami se sunila
smarana kariya raja punah punah sei
adbhuta samvada smari hrsta ami hai
kesava ara arjun katha punya gita
muhurhmuhu sune nitya sarvahite rata
smarana kariya sei adbhuta svarupa
punah punah hrsta man hay aparupa
yatha yogesvar krsna partha dhanurdhar
tatha sri vijaya bhuti dhruva nirantar
yei nam sei krsna nahi se antara
suddha nam yar hay sei dhurandhara
bhaktivedanta kahe sri-gitara gan
sune yadi suddha bhakta krsnagata-pran
1) Arjuna said, O mighty-armed one, I wish to understand the purpose of renunciation [tyaga] and of the renounced order of life [sannyasa], O killer of the Kesi demon, Hrsikesa.
2) The Supreme Lord said, To give up the results of all activities is called renunciation [tyaga] by the wise. And that state is called the renounced order of life [sannyasa] by great learned men.
3) Some learned men declare that all kinds of fruitive activities should be given up, but there are yet other sages who maintain that acts of sacrifice, charity and penance should never be abandoned.
4) O best of the Bharatas, hear from Me now about renunciation. O tiger among men, there are three kinds of renunciation declared in the scriptures.
5) Acts of sacrifice, charity and penance are not to be given up but should be performed. Indeed, sacrifice, charity and penance purify even the great souls.
6) All these activities should be performed without any expectation of result. They should be performed as a matter of duty, O son of Prtha. That is My final opinion.
7) Prescribed duties should never be renounced. If, by illusion, one gives up his prescribed duties, such renunciation is said to be in the mode of ignorance.
8) Anyone who gives up prescribed duties as troublesome, or out of fear, is said to be in the mode of passion. Such action never leads to the elevation of renunciation.
9) But he who performs his prescribed duty only because it ought to be done, and renounces all attachment to the fruit--his renunciation is of the nature of goodness, O Arjuna.
10) Those who are situated in the mode of goodness, who neither hate inauspicious work nor are attached to auspicious work, have no doubts about work.
11) It is indeed impossible for an embodied being to give up all activities. Therefore it is said that he who renounces the fruits of action is one who has truly renounced.
12) For one who is not renounced, the threefold fruits of action--desirable, undesirable and mixed--accrue after death. But those who are in the renounced order of life have no such results to suffer or enjoy.
13-14) O mighty-armed Arjuna, learn from Me of the five factors which bring about the accomplishment of all action. These are declared in sankhya philosophy to be the place of action, the performer, the senses, the endeavor, and ultimately the Supersoul.
15) Whatever right or wrong action a man performs by body, mind or speech is caused by these five factors.
16) Therefore one who thinks himself the only doer, not considering the five factors, is certainly not very intelligent and cannot see things as they are.
17) One who is not motivated by false ego, whose intelligence is not entangled, though he kills men in this world, is not the slayer. Nor is he bound by his actions.
18) Knowledge, the object of knowledge and the knower are the three factors which motivate action; the senses, the work and the doer comprise the threefold basis of action.
19) In accordance with the three modes of material nature, there are three kinds of knowledge, action, and performers of action. Listen as I describe them.
20) That knowledge by which one undivided spiritual nature is seen in all existences, undivided in the divided, is knowledge in the mode of goodness.
21) That knowledge by which a different type of living entity is seen to be dwelling in different bodies is knowledge in the mode of passion.
22) And that knowledge by which one is attached to one kind of work as the all in all, without knowledge of the truth, and which is very meager, is said to be in the mode of darkness.
23) As for actions, that action in accordance with duty, which is performed without attachment, without love or hate, by one who has renounced fruitive results, is called action in the mode of goodness.
24) But action performed with great effort by one seeking to gratify his desires, and which is enacted from a sense of false ego, is called action in the mode of passion.
25) And that action performed in ignorance and delusion without consideration of future bondage or consequences, which inflicts injury and is impractical, is said to be action in the mode of ignorance.
26) The worker who is free from all material attachments and false ego, who is enthusiastic and resolute and who is indifferent to success or failure, is a worker in the mode of goodness.
27) But that worker who is attached to the fruits of his labor and who passionately wants to enjoy them, who is greedy, envious and impure and moved by happiness and distress, is a worker in the mode of passion.
28) And that worker who is always engaged in work against the injunction of the scripture, who is materialistic, obstinate, cheating and expert in insulting others, who is lazy, always morose and procrastinating, is a worker in the mode of ignorance.
29) Now, O winner of wealth, please listen as I tell you in detail of the three kinds of understanding and determination according to the three modes of nature.
30) O son of Prtha, that understanding by which one knows what ought to be done and what ought not to be done, what is to be feared and what is not to be feared, what is binding and what is liberating, that understanding is established in the mode of goodness.
31) And that understanding which cannot distinguish between the religious way of life and the irreligious, between action that should be done and action that should not be done, that imperfect understanding, O son of Prtha, is in the mode of passion.
32) That understanding which considers irreligion to be religion and religion to be irreligion, under the spell of illusion and darkness, and strives always in the wrong direction, O Partha, is in the mode of ignorance.
33) O son of Prtha, that determination which is unbreakable, which is sustained with steadfastness by yoga practice, and thus controls the mind, life, and the acts of the senses, is in the mode of goodness.
34) And that determination by which one holds fast to fruitive result in religion, economic development and sense gratification is of the nature of passion, O Arjuna.
35) And that determination which cannot go beyond dreaming, fearfulness, lamentation, moroseness, and illusion--such unintelligent determination is in the mode of darkness.
36-37) O best of the Bharatas, now please hear from Me about the three kinds of happiness which the conditioned soul enjoys, and by which he sometimes comes to the end of all distress. That which in the beginning may be just like poison but at the end is just like nectar and which awakens one to self-realization is said to be happiness in the mode of goodness.
38) That happiness which is derived from contact of the senses with their objects and which appears like nectar at first but poison at the end is said to be of the nature of passion.
39) And that happiness which is blind to self-realization, which is delusion from beginning to end and which arises from sleep, laziness and illusion is said to be of the nature of ignorance.
40) There is no being existing, either here or among the demigods in the higher planetary systems, which is freed from the three modes of material nature.
41) Brahmanas, ksatriyas, vaisyas and sudras are distinguished by their qualities of work, O chastiser of the enemy, in accordance with the modes of nature.
42) Peacefulness, self-control, austerity, purity, tolerance, honesty, wisdom, knowledge, and religiousness--these are the qualities by which the brahmanas work.
43) Heroism, power, determination, resourcefulness, courage in battle, generosity, and leadership are the qualities of work for the ksatriyas.
44) Farming, cow protection and business are the qualities of work for the vaisyas, and for the sudras there is labor and service to others.
45) By following his qualities of work, every man can become perfect. Now please hear from Me how this can be done.
46) By worship of the Lord, who is the source of all beings and who is all-pervading, man can, in the performance of his own duty, attain perfection.
47) It is better to engage in one's own occupation, even though one may perform it imperfectly, than to accept another's occupation and perform it perfectly. Prescribed duties, according to one's nature, are never affected by sinful reactions.
48) Every endeavor is covered by some sort of fault, just as fire is covered by smoke. Therefore one should not give up the work which is born of his nature, O son of Kunti, even if such work is full of fault.
49) One can obtain the results of renunciation simply by self-control and by becoming unattached to material things and disregarding material enjoyments. That is the highest perfectional stage of renunciation.
50) O son of Kunti, learn from Me in brief how one can attain to the supreme perfectional stage, Brahman, by acting in the way I shall now summarize.
51-53) Being purified by his intelligence and controlling the mind with determination, giving up the objects of sense gratification, being freed from attachment and hatred, one who lives in a secluded place, who eats little and who controls the body and the tongue, and is always in trance and is detached, who is without false ego, false strength, false pride, lust, anger, and who does not accept material things, such a person is certainly elevated to the position of self-realization.
54) One who is thus transcendentally situated at once realizes the Supreme Brahman. He never laments nor desires to have anything; he is equally disposed to every living entity. In that state he attains pure devotional service unto Me.
55) One can understand the Supreme Personality as He is only by devotional service. And when one is in full consciousness of the Supreme Lord by such devotion, he can enter into the kingdom of God.
56) Though engaged in all kinds of activities, My devotee, under My protection, reaches the eternal and imperishable abode by My grace.
57) In all activities just depend upon Me and work always under My protection. In such devotional service, be fully conscious of Me.
58) If you become conscious of Me, you will pass over all the obstacles of conditional life by My grace. If, however, you do not work in such consciousness but act through false ego, not hearing Me, you will be lost.
59) If you do not act according to My direction and do not fight, then you will be falsely directed. By your nature, you will have to be engaged in warfare.
60) Under illusion you are now declining to act according to My direction. But, compelled by your own nature, you will act all the same, O son of Kunti.
61) The Supreme Lord is situated in everyone's heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy.
62) O scion of Bharata, surrender unto Him utterly. By His grace you will attain transcendental peace and the supreme and eternal abode.
63) Thus I have explained to you the most confidential of all knowledge. Deliberate on this fully, and then do what you wish to do.
64) Because you are My very dear friend, I am speaking to you the most confidential part of knowledge. Hear this from Me, for it is for your benefit.
65) Always think of Me and become My devotee. Worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend.
66) Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear.
67) This confidential knowledge may not be explained to those who are not austere, or devoted, or engaged in devotional service, nor to one who is envious of Me.
68) For one who explains the supreme secret to the devotees, devotional service is guaranteed, and at the end he will come back to Me.
69) There is no servant in this world more dear to Me than he, nor will there ever be one more dear.
70) And I declare that he who studies this sacred conversation worships Me by his intelligence.
71) And one who listens with faith and without envy becomes free from sinful reactions and attains to the planets where the pious dwell.
72) O conqueror of wealth, Arjuna, have you heard this attentively with your mind? And are your illusions and ignorance now dispelled?
73) Arjuna said, My dear Krsna, O infallible one, my illusion is now gone. I have regained my memory by Your mercy, and I am now firm and free from doubt and am prepared to act according to Your instructions.
74) Sanjaya said: Thus have I heard the conversation of two great souls, Krsna and Arjuna. And so wonderful is that message that my hair is standing on end.
75) By the mercy of Vyasa, I have heard these most confidential talks directly from the master of all mysticism, Krsna, who was speaking personally to Arjuna.
76) O King, as I repeatedly recall this wondrous and holy dialogue between Krsna and Arjuna, I take pleasure, being thrilled at every moment.
77) O King, when I remember the wonderful form of Lord Krsna, I am struck with even greater wonder, and I rejoice again and again.
78) Wherever there is Krsna, the master of all mystics, and wherever there is Arjuna, the supreme archer, there will also certainly be opulence, victory, extraordinary power, and morality. That is my opinion.
79) 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 18 “Sannyasasya Maha Baho Tattvam.”
UPDATED: February 12, 2011