Dekhiya Arjune Sei Asrujale lyrics

dekhiya arjune krsna sei asrujale krpay avista haye bhavita vikale krpamay madhusudan kahila tahare iti-vakya bandhu-bhave ati mista-svare

dekhiya arjune krsna sei asrujale krpay avista haye bhavita vikale krpamay madhusudan kahila tahare iti-vakya bandhu-bhave ati mista-svare

देखिय अर्जुने क्र्स्न सेइ अस्रुजले क्र्पय अविस्त हये भवित विकले क्र्पमय मधुसुदन कहिल तहरे इतिवक्य बन्धुभवे अति मिस्तस्वरे

Sanjaya said: Seeing Arjuna full of compassion and very sorrowful, his eyes brimming with tears, Madhusudana, Krsna, spoke the following words.

sri-bhagavan kahilen: kibhave arjuna tumi ghor yuddhasthale anaryer sokanal pradipta karile akirti asvarga labh haibe tomar chi chi bandhu chada ei ayogya acar

sri-bhagavan kahilen: kibhave arjuna tumi ghor yuddhasthale anaryer sokanal pradipta karile akirti asvarga labh haibe tomar chi chi bandhu chada ei ayogya acar

स्रिभगवन कहिलेन्: किभवे अर्जुन तुमि घोर युद्धस्थले अनर्येर सोकनल प्रदिप्त करिले अकिर्ति अस्वर्ग लभ हैबे तोमर छि छि बन्धु छद एइ अयोग्य अचर

The Supreme Person [Bhagavan] said: My dear Arjuna, how have these impurities come upon you? They are not at all befitting a man who knows the progressive values of life. They do not lead to higher planets, but to infamy.

napumsak naha partha e ki vyavahar yogya nahe e karya bandhu ye amar hrday-daurvalya ei niscayai janibe chada ei, kara yuddha yadi satruke maribe

napumsak naha partha e ki vyavahar yogya nahe e karya bandhu ye amar hrday-daurvalya ei niscayai janibe chada ei, kara yuddha yadi satruke maribe

नपुम्सक नह पर्थ ए कि व्यवहर योग्य नहे ए कर्य बन्धु ये अमर ह्र्दय्दौर्वल्य एइ निस्चयै जनिबे छद एइ, कर युद्ध यदि सत्रुके मरिबे

O son of Prtha, do not yield to this degrading impotence. It does not become you. Give up such petty weakness of heart and arise, O chastiser of the enemy.

arjun kahilen: madhusudan! ki ajna kara tumi more bhisma dron gurujan tare maribare? pujar yogya ye tnara han nityakala tnader sarire van sutiksna dharala?

arjun kahilen: madhusudan! ki ajna kara tumi more bhisma dron gurujan tare maribare? pujar yogya ye tnara han nityakala tnader sarire van sutiksna dharala?

अर्जुन कहिलेन्: मधुसुदन्! कि अज्न कर तुमि मोरे भिस्म द्रोन गुरुजन तरे मरिबरे? पुजर योग्य ये त्नर हन नित्यकल त्नदेर सरिरे वन सुतिक्स्न धरल?

Arjuna said: O killer of Madhu [Krsna], how can I counterattack with arrows in battle men like Bhisma and Drona, who are worthy of my worship?

sudhu guru nahe tnara mahanubhav hay ynara hatya kari tnader sabare tadapeksa bhiksa bhala katiye yaibe kal, mithya yuddha karao amare hatya ei mahakam vidhi ye haila vam, ei yuddhe guru hatya habe se bhog rudhira makha kemane kariba sakha, se yuddha ke kariyache kabe

sudhu guru nahe tnara mahanubhav hay ynara hatya kari tnader sabare tadapeksa bhiksa bhala katiye yaibe kal, mithya yuddha karao amare hatya ei mahakam vidhi ye haila vam, ei yuddhe guru hatya habe se bhog rudhira makha kemane kariba sakha, se yuddha ke kariyache kabe

सुधु गुरु नहे त्नर महनुभव हय य्नर हत्य करि त्नदेर सबरे तदपेक्स भिक्स भल कतिये यैबे कल्, मिथ्य युद्ध करओ अमरे हत्य एइ महकम विधि ये हैल वम्, एइ युद्धे गुरु हत्य हबे से भोग रुधिर मख केमने करिब सख, से युद्ध के करियछे कबे

It is better to live in this world by begging than to live at the cost of the lives of great souls who are my teachers. Even though they are avaricious, they are nonetheless superiors. If they are killed, our spoils will be tainted with blood.

bujhite pari na bhala, kothaya garima hala, kon karya juyaya amay kiva ami jay kari, kimba ami nije mari dui nouka amare nacay yader mariya rane, baciba se akarane, tara sab amar sammukhe dhrtarastra-putragan, ar yata bandhu-jan, marile se habe mor duhkha

bujhite pari na bhala, kothaya garima hala, kon karya juyaya amay kiva ami jay kari, kimba ami nije mari dui nouka amare nacay yader mariya rane, baciba se akarane, tara sab amar sammukhe dhrtarastra-putragan, ar yata bandhu-jan, marile se habe mor duhkha

बुझिते परि न भल, कोथय गरिम हल, कोन कर्य जुयय अमय किव अमि जय करि, किम्ब अमि निजे मरि दुइ नोउक अमरे नचय यदेर मरिय रने, बचिब से अकरने, तर सब अमर सम्मुखे ध्र्तरस्त्रपुत्रगन्, अर यत बन्धुजन्, मरिले से हबे मोर दुह्ख

Nor do we know which is better--conquering them or being conquered by them. The sons of Dhrtarastra, whom if we kill we should not care to live, are now standing before us on this battlefield.

karpanya dosete dusi mohete hayechi vasi, sva svabhav hala apahrta nija dharma chadi mudha jijnasi tomare drdha krpa kari karaha samyata tumi jana hita mor hayechi mohete bhor, bhala yate karaha bicare hainu tomar sisya, dekhuk sakal visva, siksa dao ei prapannere

karpanya dosete dusi mohete hayechi vasi, sva svabhav hala apahrta nija dharma chadi mudha jijnasi tomare drdha krpa kari karaha samyata tumi jana hita mor hayechi mohete bhor, bhala yate karaha bicare hainu tomar sisya, dekhuk sakal visva, siksa dao ei prapannere

कर्पन्य दोसेते दुसि मोहेते हयेछि वसि, स्व स्वभव हल अपह्र्त निज धर्म छदि मुध जिज्नसि तोमरे द्र्ध क्र्प करि करह सम्यत तुमि जन हित मोर हयेछि मोहेते भोर्, भल यते करह बिचरे हैनु तोमर सिस्य, देखुक सकल विस्व, सिक्स दओ एइ प्रपन्नेरे

Now I am confused about my duty and have lost all composure because of weakness. In this condition I am asking You to tell me clearly what is best for me. Now I am Your disciple, and a soul surrendered unto You. Please instruct me.

dekhi na ami ye andha, tahe buddhi ati manda, so-kanal nibhibe kibhabe ye sok jvalaya more, indriyadi sab pode, bhava-rog kirupe ghucabe yadi pai tribhuvan, rajya-laksmi sulobhan, asapatna rajyera vikasa devaloke adhipatya, tomake kahinu satya, nahi habe e soka vinasa

dekhi na ami ye andha, tahe buddhi ati manda, so-kanal nibhibe kibhabe ye sok jvalaya more, indriyadi sab pode, bhava-rog kirupe ghucabe yadi pai tribhuvan, rajya-laksmi sulobhan, asapatna rajyera vikasa devaloke adhipatya, tomake kahinu satya, nahi habe e soka vinasa

देखि न अमि ये अन्ध, तहे बुद्धि अति मन्द, सोकनल निभिबे किभबे ये सोक ज्वलय मोरे, इन्द्रियदि सब पोदे, भवरोग किरुपे घुचबे यदि पै त्रिभुवन्, रज्यलक्स्मि सुलोभन्, असपत्न रज्येर विकस देवलोके अधिपत्य, तोमके कहिनु सत्य, नहि हबे ए सोक विनस

I can find no means to drive away this grief which is drying up my senses. I will not be able to destroy it even if I win an unrivaled kingdom on earth with sovereignty like the demigods in heaven.

sanjay kahilen: se-katha baliya gudakesa paratapi hrsikese nivedila yadio pratapi he govinda! mor dvara yuddha nahi habe yuddha chadi sei vir rahila nirabe

sanjay kahilen: se-katha baliya gudakesa paratapi hrsikese nivedila yadio pratapi he govinda! mor dvara yuddha nahi habe yuddha chadi sei vir rahila nirabe

सन्जय कहिलेन्: सेकथ बलिय गुदकेस परतपि ह्र्सिकेसे निवेदिल यदिओ प्रतपि हे गोविन्द! मोर द्वर युद्ध नहि हबे युद्ध छदि सेइ विर रहिल निरबे

Sanjaya said: Having spoken thus, Arjuna, chastiser of enemies, told Krsna, "Govinda, I shall not fight," and fell silent.

snigdha hasi manohar hrsikes bale he bharat! arjunera suniya sakale yuddha ksetre sainya-madhye hasiya hasiya upadesa karen gita visanna dekhiya

snigdha hasi manohar hrsikes bale he bharat! arjunera suniya sakale yuddha ksetre sainya-madhye hasiya hasiya upadesa karen gita visanna dekhiya

स्निग्ध हसि मनोहर ह्र्सिकेस बले हे भरत्! अर्जुनेर सुनिय सकले युद्ध क्सेत्रे सैन्यमध्ये हसिय हसिय उपदेस करेन गित विसन्न देखिय

O descendant of Bharata, at that time Krsna, smiling, in the midst of both the armies, spoke the following words to the grief-stricken Arjuna.

sri-bhagavan kahilen: asocya visaye sok kara tumi vir prajnavad bhasyakar yena kona dhir pandita ye jana hay sok nahi tar mrta deha nitya atma se jane vicar

sri-bhagavan kahilen: asocya visaye sok kara tumi vir prajnavad bhasyakar yena kona dhir pandita ye jana hay sok nahi tar mrta deha nitya atma se jane vicar

स्रिभगवन कहिलेन्: असोच्य विसये सोक कर तुमि विर प्रज्नवद भस्यकर येन कोन धिर पन्दित ये जन हय सोक नहि तर म्र्त देह नित्य अत्म से जने विचर

The Blessed Lord said: While speaking learned words, you are mourning for what is not worthy of grief. Those who are wise lament neither for the living nor the dead.

tumi ami yata raja sammukhe tomar era sab cira nitya karaha vicar purve era nahi chila pare na thakibe murkhera vicara ei niscayai janibe

tumi ami yata raja sammukhe tomar era sab cira nitya karaha vicar purve era nahi chila pare na thakibe murkhera vicara ei niscayai janibe

तुमि अमि यत रज सम्मुखे तोमर एर सब चिर नित्य करह विचर पुर्वे एर नहि छिल परे न थकिबे मुर्खेर विचर एइ निस्चयै जनिबे

Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be.

deha dehi bhed dui nityanitya sei kaumar youvan jara parivartan yei deher svakarya hay dehi nitya rahe tatha dehantar-prapti panditera kahe

deha dehi bhed dui nityanitya sei kaumar youvan jara parivartan yei deher svakarya hay dehi nitya rahe tatha dehantar-prapti panditera kahe

देह देहि भेद दुइ नित्यनित्य सेइ कौमर योउवन जर परिवर्तन येइ देहेर स्वकर्य हय देहि नित्य रहे तथ देहन्तर्प्रप्ति पन्दितेर कहे

As the embodied soul continuously passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. A self-realized soul is not bewildered by such a change.

sit usna sukh duhkha indriya vikar indriyer dasa yara tahe adhikar se sab anitya vastu asi cali yay sahisnuta matra gun tahara upaya

sit usna sukh duhkha indriya vikar indriyer dasa yara tahe adhikar se sab anitya vastu asi cali yay sahisnuta matra gun tahara upaya

सित उस्न सुख दुह्ख इन्द्रिय विकर इन्द्रियेर दस यर तहे अधिकर से सब अनित्य वस्तु असि चलि यय सहिस्नुत मत्र गुन तहर उपय

O son of Kunti, the nonpermanent appearance of happiness and distress, and their disappearance in due course, are like the appearance and disappearance of winter and summer seasons. They arise from sense perception, O scion of Bharata, and one must learn to tolerate them without being disturbed.

vyatha nahi dyaya yare anitya eisab sejan bujhila jana purusartha vaibhav samaduhkha sukha-dhir anitya vyapare amaratva sei pay jitiya samsare

vyatha nahi dyaya yare anitya eisab sejan bujhila jana purusartha vaibhav samaduhkha sukha-dhir anitya vyapare amaratva sei pay jitiya samsare

व्यथ नहि द्यय यरे अनित्य एइसब सेजन बुझिल जन पुरुसर्थ वैभव समदुह्ख सुखधिर अनित्य व्यपरे अमरत्व सेइ पय जितिय सम्सरे

O best among men [Arjuna], the person who is not disturbed by happiness and distress and is steady in both is certainly eligible for liberation.

asat sarira ei satta nahi tar nitya-satya jiv haya mrtyu nahi yar ubhaya vicar kari karila niscit tattvadarsi sei kahe yei hay hit

asat sarira ei satta nahi tar nitya-satya jiv haya mrtyu nahi yar ubhaya vicar kari karila niscit tattvadarsi sei kahe yei hay hit

असत सरिर एइ सत्त नहि तर नित्यसत्य जिव हय म्र्त्यु नहि यर उभय विचर करि करिल निस्चित तत्त्वदर्सि सेइ कहे येइ हय हित

Those who are seers of the truth have concluded that of the nonexistent there is no endurance, and of the existent there is no cessation. This seers have concluded by studying the nature of both.

avinasi sei bujha sarvatra vistar yahar abhave haya deha mahabhar ksay-vyay nahi yar ke marite pare amarer mar kiva karaha vicar

avinasi sei bujha sarvatra vistar yahar abhave haya deha mahabhar ksay-vyay nahi yar ke marite pare amarer mar kiva karaha vicar

अविनसि सेइ बुझ सर्वत्र विस्तर यहर अभवे हय देह महभर क्सय्व्यय नहि यर के मरिते परे अमरेर मर किव करह विचर

Know that which pervades the entire body is indestructible. No one is able to destroy the imperishable soul.

nihsesa haiya yabe ei jada deha nitya atma jana bhala na maribe keha vinasi prameya nahe atma bhala mate satya bujhi drdha-vrata hao ta' yuddhete

nihsesa haiya yabe ei jada deha nitya atma jana bhala na maribe keha vinasi prameya nahe atma bhala mate satya bujhi drdha-vrata hao ta' yuddhete

निह्सेस हैय यबे एइ जद देह नित्य अत्म जन भल न मरिबे केह विनसि प्रमेय नहे अत्म भल मते सत्य बुझि द्र्धव्रत हओ तऽ युद्धेते

Only the material body of the indestructible, immeasurable and eternal living entity is subject to destruction; therefore, fight, O descendant of Bharata.

ye jana bujheche atma mare yete pare athava ye jana bujhe atma anye mare ubhayei bhramatmak kichu nahi bujhe mare na mare na atma jana yuddha yujhe

ye jana bujheche atma mare yete pare athava ye jana bujhe atma anye mare ubhayei bhramatmak kichu nahi bujhe mare na mare na atma jana yuddha yujhe

ये जन बुझेछे अत्म मरे येते परे अथव ये जन बुझे अत्म अन्ये मरे उभयेइ भ्रमत्मक किछु नहि बुझे मरे न मरे न अत्म जन युद्ध युझे

He who thinks that the living entity is the slayer or that he is slain, does not understand. One who is in knowledge knows that the self slays not nor is slain.

janama marana nai, haya nai, habe nai hayechila taha nahe atma aja nitya sasvata, puratana nitya satya, sarirer nas nahe mrtyu

janama marana nai, haya nai, habe nai hayechila taha nahe atma aja nitya sasvata, puratana nitya satya, sarirer nas nahe mrtyu

जनम मरन नै, हय नै, हबे नै हयेछिल तह नहे अत्म अज नित्य सस्वत, पुरतन नित्य सत्य, सरिरेर नस नहे म्र्त्यु

For the soul there is never birth nor death. Nor, having once been, does he ever cease to be. He is unborn, eternal, ever-existing, undying and primeval. He is not slain when the body is slain.

ye jeneche atma nitya aja avinasi avyay ajar atma sarva divanisi se kena maribe anye murkhera matan se jane niscita atma mare na kakhana

ye jeneche atma nitya aja avinasi avyay ajar atma sarva divanisi se kena maribe anye murkhera matan se jane niscita atma mare na kakhana

ये जेनेछे अत्म नित्य अज अविनसि अव्यय अजर अत्म सर्व दिवनिसि से केन मरिबे अन्ये मुर्खेर मतन से जने निस्चित अत्म मरे न कखन

O Partha, how can a person who knows that the soul is indestructible, unborn, eternal and immutable, kill anyone or cause anyone to kill?

puratana vastra yatha, bhangura sarira tatha ek chadi anya vastra par puratana vastra chade, navina basana pare navina sarira sei dhare jirna sarir chadi, navina sarira dhari dehinavya haya punarvara deha dehi ei bhed, tahate va kiva khed chada duhkha yuddha karibara

puratana vastra yatha, bhangura sarira tatha ek chadi anya vastra par puratana vastra chade, navina basana pare navina sarira sei dhare jirna sarir chadi, navina sarira dhari dehinavya haya punarvara deha dehi ei bhed, tahate va kiva khed chada duhkha yuddha karibara

पुरतन वस्त्र यथ, भन्गुर सरिर तथ एक छदि अन्य वस्त्र पर पुरतन वस्त्र छदे, नविन बसन परे नविन सरिर सेइ धरे जिर्न सरिर छदि, नविन सरिर धरि देहिनव्य हय पुनर्वर देह देहि एइ भेद्, तहते व किव खेद छद दुह्ख युद्ध करिबर

As a person puts on new garments, giving up old ones, similarly, the soul accepts new material bodies, giving up the old and useless ones.

astraghate nahi kate cinmaya sarir agni na jvalaya taha suna vijna vir jal dvara nahi bhije vayu na sukay ghat pratighat sab jadete juyay

astraghate nahi kate cinmaya sarir agni na jvalaya taha suna vijna vir jal dvara nahi bhije vayu na sukay ghat pratighat sab jadete juyay

अस्त्रघते नहि कते चिन्मय सरिर अग्नि न ज्वलय तह सुन विज्न विर जल द्वर नहि भिजे वयु न सुकय घत प्रतिघत सब जदेते जुयय

The soul can never be cut into pieces by any weapon, nor can he be burned by fire, nor moistened by water, nor withered by the wind.

acchedya je atma hay akledya asosya cidananda atma nahe jadera se posya sarvatra atmara gati sthir sanatan acala atala atma nitya se nutan

acchedya je atma hay akledya asosya cidananda atma nahe jadera se posya sarvatra atmara gati sthir sanatan acala atala atma nitya se nutan

अच्छेद्य जे अत्म हय अक्लेद्य असोस्य चिदनन्द अत्म नहे जदेर से पोस्य सर्वत्र अत्मर गति स्थिर सनतन अचल अतल अत्म नित्य से नुतन

This individual soul is unbreakable and insoluble, and can be neither burned nor dried. He is everlasting, all-pervading, unchangeable, immovable and eternally the same.

kata jvala bhija suka jadera laksan jader dvara vyakta nahe avyakta kakhan man dvara cintya hay jadera laksan atma jada vastu nahe acintya kathan jadera vikara hay atma avikar jada atma bibhinnata suna bar bar yatha-yatha atma-tattva karaha vicar vicara karile citte pabe camatkar

kata jvala bhija suka jadera laksan jader dvara vyakta nahe avyakta kakhan man dvara cintya hay jadera laksan atma jada vastu nahe acintya kathan jadera vikara hay atma avikar jada atma bibhinnata suna bar bar yatha-yatha atma-tattva karaha vicar vicara karile citte pabe camatkar

कत ज्वल भिज सुक जदेर लक्सन जदेर द्वर व्यक्त नहे अव्यक्त कखन मन द्वर चिन्त्य हय जदेर लक्सन अत्म जद वस्तु नहे अचिन्त्य कथन जदेर विकर हय अत्म अविकर जद अत्म बिभिन्नत सुन बर बर यथयथ अत्मतत्त्व करह विचर विचर करिले चित्ते पबे चमत्कर

It is said that the soul is invisible, inconceivable, immutable, and unchangeable. Knowing this, you should not grieve for the body.

vicara karibe yabe sok nahi rabe atmara nityatva jani nityananda pabe yadi tai mana tumi dehai sarvasva paricaya nahi kichu atmara nijasva nitya janma nitya mrtyu deha matra hay tabuo tomara duhkha nahi tabu tay

vicara karibe yabe sok nahi rabe atmara nityatva jani nityananda pabe yadi tai mana tumi dehai sarvasva paricaya nahi kichu atmara nijasva nitya janma nitya mrtyu deha matra hay tabuo tomara duhkha nahi tabu tay

विचर करिबे यबे सोक नहि रबे अत्मर नित्यत्व जनि नित्यनन्द पबे यदि तै मन तुमि देहै सर्वस्व परिचय नहि किछु अत्मर निजस्व नित्य जन्म नित्य म्र्त्यु देह मत्र हय तबुओ तोमर दुह्ख नहि तबु तय

If, however, you think that the soul is perpetually born and always dies, still you still have no reason to lament, O mighty-armed.

jada deha upajaya anivarya ksay ksay haye jada dravya punah upajay jada dravya rupa chadi anya rupa hay nutana rupera janya anya rupa kay ei jada vijna yadi karaye vicar tathapi sokera katha nahe tiladhar

jada deha upajaya anivarya ksay ksay haye jada dravya punah upajay jada dravya rupa chadi anya rupa hay nutana rupera janya anya rupa kay ei jada vijna yadi karaye vicar tathapi sokera katha nahe tiladhar

जद देह उपजय अनिवर्य क्सय क्सय हये जद द्रव्य पुनह उपजय जद द्रव्य रुप छदि अन्य रुप हय नुतन रुपेर जन्य अन्य रुप कय एइ जद विज्न यदि करये विचर तथपि सोकेर कथ नहे तिलधर

For one who has taken his birth, death is certain; and for one who is dead, birth is certain. Therefore, in the unavoidable discharge of your duty, you should not lament.

jadera rupadi nahi pareo thake na madhye matra rupa guna sakali bhavana ataeva nirakara yadi nirakar tahate tomara duhkha kisera abar

jadera rupadi nahi pareo thake na madhye matra rupa guna sakali bhavana ataeva nirakara yadi nirakar tahate tomara duhkha kisera abar

जदेर रुपदि नहि परेओ थके न मध्ये मत्र रुप गुन सकलि भवन अतएव निरकर यदि निरकर तहते तोमर दुह्ख किसेर अबर

All created beings are unmanifest in their beginning, manifest in their interim state, and unmanifest again when they are annihilated. So what need is there for lamentation?

ascarya atmar katha, na bujhaye yatha tatha ascarya tahar dekha-suna ascarya kehava bale, ascarya kehava chale ascarya tahar adhyapana ascarya haiya sune, tathapi va nahi mane ascarya ye ascaryera katha ascarya haiya rahe, ascarya bujhite nahe ascarya ati durlabhata

ascarya atmar katha, na bujhaye yatha tatha ascarya tahar dekha-suna ascarya kehava bale, ascarya kehava chale ascarya tahar adhyapana ascarya haiya sune, tathapi va nahi mane ascarya ye ascaryera katha ascarya haiya rahe, ascarya bujhite nahe ascarya ati durlabhata

अस्चर्य अत्मर कथ, न बुझये यथ तथ अस्चर्य तहर देखसुन अस्चर्य केहव बले, अस्चर्य केहव छले अस्चर्य तहर अध्यपन अस्चर्य हैय सुने, तथपि व नहि मने अस्चर्य ये अस्चर्येर कथ अस्चर्य हैय रहे, अस्चर्य बुझिते नहे अस्चर्य अति दुर्लभत

Some look at the soul as amazing, some describe him as amazing, and some hear of him as amazing, while others, even after hearing about him, cannot understand him at all.

siddhanta atmara kathad suna he bharat vedanta amara katha suna sei-mata dehi nitya mare nahi sakala deher deher vinasa tai nahe ta' soker

siddhanta atmara kathad suna he bharat vedanta amara katha suna sei-mata dehi nitya mare nahi sakala deher deher vinasa tai nahe ta' soker

सिद्धन्त अत्मर कथद सुन हे भरत वेदन्त अमर कथ सुन सेइमत देहि नित्य मरे नहि सकल देहेर देहेर विनस तै नहे तऽ सोकेर

O descendant of Bharata, he who dwells in the body is eternal and can never be slain. Therefore you need not grieve for any creature.

nija dharma dekhi punah na hao vikal ksatriyera yuddha kara dharma ye sakal

nija dharma dekhi punah na hao vikal ksatriyera yuddha kara dharma ye sakal

निज धर्म देखि पुनह न हओ विकल क्सत्रियेर युद्ध कर धर्म ये सकल

Considering your specific duty as a ksatriya, you should know that there is no better engagement for you than fighting on religious principles; and so there is no need for hesitation.

anayase paiyacha svarga-dvar khola se yuddha karyete nahi kara abahela bhagyavan vir sei hena yuddha pay yuddha kari yajna-phal ksatriya labhay

anayase paiyacha svarga-dvar khola se yuddha karyete nahi kara abahela bhagyavan vir sei hena yuddha pay yuddha kari yajna-phal ksatriya labhay

अनयसे पैयछ स्वर्गद्वर खोल से युद्ध कर्येते नहि कर अबहेल भग्यवन विर सेइ हेन युद्ध पय युद्ध करि यज्नफल क्सत्रिय लभय

O Partha, happy are the ksatriyas to whom such fighting opportunities come unsought, opening for them the doors of the heavenly planets.

ataeva tumi partha yadi yuddha chada svadharma svakirti sab ekatre ugara

ataeva tumi partha yadi yuddha chada svadharma svakirti sab ekatre ugara

अतएव तुमि पर्थ यदि युद्ध छद स्वधर्म स्वकिर्ति सब एकत्रे उगर

If, however, you do not fight this religious war, then you will certainly incur sins for neglecting your duties and thus lose your reputation as a fighter.

tomara akirti lok niscayai gahibe vaciya marana taba vighosita habe

tomara akirti lok niscayai gahibe vaciya marana taba vighosita habe

तोमर अकिर्ति लोक निस्चयै गहिबे वचिय मरन तब विघोसित हबे

People will always speak of your infamy, and for one who has been honored, dishonor is worse than death.

maharath yara sab ninda ye karibe bhay peye chade ran tara ye balibe yahader ganya-manya tumi ye ekhan sakaler cakse chota haibe takhan

maharath yara sab ninda ye karibe bhay peye chade ran tara ye balibe yahader ganya-manya tumi ye ekhan sakaler cakse chota haibe takhan

महरथ यर सब निन्द ये करिबे भय पेये छदे रन तर ये बलिबे यहदेर गन्यमन्य तुमि ये एखन सकलेर चक्से छोत हैबे तखन

The great generals who have highly esteemed your name and fame will think that you have left the battlefield out of fear only, and thus they will consider you a coward.

kata galagali dibe akathya kathan bhabi dekha taba hita ki habe takhan nija ninda suni tumi niraba rahibe bala partha sei ninda kemane sahibe

kata galagali dibe akathya kathan bhabi dekha taba hita ki habe takhan nija ninda suni tumi niraba rahibe bala partha sei ninda kemane sahibe

कत गलगलि दिबे अकथ्य कथन भबि देख तब हित कि हबे तखन निज निन्द सुनि तुमि निरब रहिबे बल पर्थ सेइ निन्द केमने सहिबे

Your enemies will describe you in many unkind words and scorn your ability. What could be more painful for you?

mare yadi svarga pao seo bhala katha baciya paibe bhog nahe se anyatha baca mara dui bhala yuddhete niscay hena yuddha chada tumi ascarya visay he kaunteya utha tumi nahi kara hela yuddha karibare niscaya kara ei bela

mare yadi svarga pao seo bhala katha baciya paibe bhog nahe se anyatha baca mara dui bhala yuddhete niscay hena yuddha chada tumi ascarya visay he kaunteya utha tumi nahi kara hela yuddha karibare niscaya kara ei bela

मरे यदि स्वर्ग पओ सेओ भल कथ बचिय पैबे भोग नहे से अन्यथ बच मर दुइ भल युद्धेते निस्चय हेन युद्ध छद तुमि अस्चर्य विसय हे कौन्तेय उथ तुमि नहि कर हेल युद्ध करिबरे निस्चय कर एइ बेल

O son of Kunti, either you will be killed on the battlefield and attain the heavenly planets, or you will conquer and enjoy the earthly kingdom. Therefore get up and fight with determination.

sukha-duhkha samakar hani labha saba jaya-jay nahi bhay kartavya baliba yuddhera lagiya tumi sudhu yuddha kara nahi tate pap bhay ei satya bada

sukha-duhkha samakar hani labha saba jaya-jay nahi bhay kartavya baliba yuddhera lagiya tumi sudhu yuddha kara nahi tate pap bhay ei satya bada

सुखदुह्ख समकर हनि लभ सब जयजय नहि भय कर्तव्य बलिब युद्धेर लगिय तुमि सुधु युद्ध कर नहि तते पप भय एइ सत्य बद

Do thou fight for the sake of fighting, without considering happiness or distress, loss or gain, victory or defeat--and, by so doing, you shall never incur sin.

jnanera vicare sab balinu tomake ebe suna buddhi-yoge jnan paripaka jnanira yogyata yadi paripak hay bhakti dvara buddhi-yog tabe se bujhay bhakti-yukta karma haya karma-yoga nam yahar sadhane karma bandhana viram

jnanera vicare sab balinu tomake ebe suna buddhi-yoge jnan paripaka jnanira yogyata yadi paripak hay bhakti dvara buddhi-yog tabe se bujhay bhakti-yukta karma haya karma-yoga nam yahar sadhane karma bandhana viram

ज्ननेर विचरे सब बलिनु तोमके एबे सुन बुद्धियोगे ज्नन परिपक ज्ननिर योग्यत यदि परिपक हय भक्ति द्वर बुद्धियोग तबे से बुझय भक्तियुक्त कर्म हय कर्मयोग नम यहर सधने कर्म बन्धन विरम

Thus far I have declared to you the analytical knowledge of sankhya philosophy. Now listen to the knowledge of yoga whereby one works without fruitive result. O son of Prtha, when you act by such intelligence, you can free yourself from the bondage of works.

ksay vyay nahi nas se karya sadhane yaha para kare yao sancay e dhane svalpa matra haya yadi se dharma sadhan maha-bhay hate raksa paibe takhan

ksay vyay nahi nas se karya sadhane yaha para kare yao sancay e dhane svalpa matra haya yadi se dharma sadhan maha-bhay hate raksa paibe takhan

क्सय व्यय नहि नस से कर्य सधने यह पर करे यओ सन्चय ए धने स्वल्प मत्र हय यदि से धर्म सधन महभय हते रक्स पैबे तखन

In this endeavor there is no loss or diminution, and a little advancement on this path can protect one from the most dangerous type of fear.

vyavasayatmika buddhi he kuru-nandana ek-matra haya taha bahu na kakhana ananta apar se a-vyavasayi hay bahu sakha bistarita ke kare nirnay (42-43) puspera sajane yaha ista mista katha karmira hrday taha kare prafullita sei veda badi sab bhoger karan yatha-sarva sei katha karaye varan murkha sei bhogabadi apata madhur datta-citta haye yaya asale phatur kamatmana loka sab svarga bhog cay karma-phal bhoga-lipsa ar na bujhay adambare bhule yaya bhogaisvarya cay buddhi-yog ek laksya taha na manay

vyavasayatmika buddhi he kuru-nandana ek-matra haya taha bahu na kakhana ananta apar se a-vyavasayi hay bahu sakha bistarita ke kare nirnay (42-43) puspera sajane yaha ista mista katha karmira hrday taha kare prafullita sei veda badi sab bhoger karan yatha-sarva sei katha karaye varan murkha sei bhogabadi apata madhur datta-citta haye yaya asale phatur kamatmana loka sab svarga bhog cay karma-phal bhoga-lipsa ar na bujhay adambare bhule yaya bhogaisvarya cay buddhi-yog ek laksya taha na manay

व्यवसयत्मिक बुद्धि हे कुरुनन्दन एक्मत्र हय तह बहु न कखन अनन्त अपर से अव्यवसयि हय बहु सख बिस्तरित के करे निर्नय (4243) पुस्पेर सजने यह इस्त मिस्त कथ कर्मिर ह्र्दय तह करे प्रfउल्लित सेइ वेद बदि सब भोगेर करन यथसर्व सेइ कथ करये वरन मुर्ख सेइ भोगबदि अपत मधुर दत्तचित्त हये यय असले फतुर कमत्मन लोक सब स्वर्ग भोग चय कर्मफल भोगलिप्स अर न बुझय अदम्बरे भुले यय भोगैस्वर्य चय बुद्धियोग एक लक्स्य तह न मनय

Those who are on this path are resolute in purpose, and their aim is one. O beloved child of the Kurus, the intelligence of those who are irresolute is many-branched. 42-43) Men of small knowledge are very much attached to the flowery words of the Vedas, which recommend various fruitive activities for elevation to heavenly planets, resultant good birth, power, and so forth. Being desirous of sense gratification and opulent life, they say that there is nothing more than this.

bhogaisvarye asakta ye pagalera mata nijeke hariya base asa sata sata tara nahi bujhe vyavasayatmika buddhi asakti tader sudhu bhukti mukti siddhi

bhogaisvarye asakta ye pagalera mata nijeke hariya base asa sata sata tara nahi bujhe vyavasayatmika buddhi asakti tader sudhu bhukti mukti siddhi

भोगैस्वर्ये असक्त ये पगलेर मत निजेके हरिय बसे अस सत सत तर नहि बुझे व्यवसयत्मिक बुद्धि असक्ति तदेर सुधु भुक्ति मुक्ति सिद्धि

In the minds of those who are too attached to sense enjoyment and material opulence, and who are bewildered by such things, the resolute determination of devotional service to the Supreme Lord does not take place.

trigunera madhye ved sattva rajastama tahara upare utha tabe se uttama takhani dvandva bhav ghucibe tomar nitya suddha sattva bhav habe aviskar atmavana hay sada niryoga niksem ye dhane se dhani taha bhagavad prem

trigunera madhye ved sattva rajastama tahara upare utha tabe se uttama takhani dvandva bhav ghucibe tomar nitya suddha sattva bhav habe aviskar atmavana hay sada niryoga niksem ye dhane se dhani taha bhagavad prem

त्रिगुनेर मध्ये वेद सत्त्व रजस्तम तहर उपरे उथ तबे से उत्तम तखनि द्वन्द्व भव घुचिबे तोमर नित्य सुद्ध सत्त्व भव हबे अविस्कर अत्मवन हय सद निर्योग निक्सेम ये धने से धनि तह भगवद प्रेम

The Vedas mainly deal with the subject of the three modes of material nature. Rise above these modes, O Arjuna. Be transcendental to all of them. Be free from all dualities and from all anxieties for gain and safety, and be established in the Self.

sei preme bhasaman sarva labha pay kupa jala nadi jal yatha yatha hay ek kupe hay ek karyera sadhan nadira jalete hay ekatre bhajan vedera tatparya sei ek laksya hay brahmana ye hay sei samasta bujhay

sei preme bhasaman sarva labha pay kupa jala nadi jal yatha yatha hay ek kupe hay ek karyera sadhan nadira jalete hay ekatre bhajan vedera tatparya sei ek laksya hay brahmana ye hay sei samasta bujhay

सेइ प्रेमे भसमन सर्व लभ पय कुप जल नदि जल यथ यथ हय एक कुपे हय एक कर्येर सधन नदिर जलेते हय एकत्रे भजन वेदेर तत्पर्य सेइ एक लक्स्य हय ब्रह्मन ये हय सेइ समस्त बुझय

All purposes that are served by the small pond can at once be served by the great reservoirs of water. Similarly, all the purposes of the Vedas can be served to one who knows the purpose behind them.

nija adhikar matra karma kare yao karma-phal nahi cao asakti ghucao karma-phal hetu sada na haibe tumi anukula karma yei sei karma bhumi

nija adhikar matra karma kare yao karma-phal nahi cao asakti ghucao karma-phal hetu sada na haibe tumi anukula karma yei sei karma bhumi

निज अधिकर मत्र कर्म करे यओ कर्मफल नहि चओ असक्ति घुचओ कर्मफल हेतु सद न हैबे तुमि अनुकुल कर्म येइ सेइ कर्म भुमि

You have a right to perform your prescribed duty, but you are not entitled to the fruits of action. Never consider yourself to be the cause of the results of your activities, and never be attached to not doing your duty.

yogi haye kara karma asakti rahita asakti rahita karma bhagavane prita dhananjaya! sanga tyaji karma kare yao siddhi va asiddhi sama vaisamya ghucao ei sama bhav hay yogo siddhi nam sei siddhi-labhe purna sarva manaskam

yogi haye kara karma asakti rahita asakti rahita karma bhagavane prita dhananjaya! sanga tyaji karma kare yao siddhi va asiddhi sama vaisamya ghucao ei sama bhav hay yogo siddhi nam sei siddhi-labhe purna sarva manaskam

योगि हये कर कर्म असक्ति रहित असक्ति रहित कर्म भगवने प्रित धनन्जय! सन्ग त्यजि कर्म करे यओ सिद्धि व असिद्धि सम वैसम्य घुचओ एइ सम भव हय योगो सिद्धि नम सेइ सिद्धिलभे पुर्न सर्व मनस्कम

Be steadfast in yoga, O Arjuna. Perform your duty and abandon all attachment to success or failure. Such evenness of mind is called yoga.

buddhi-yoga dvara chada karma avaradi kam krsna karmarpane na hao visadi anuksan sei buddhe saranagati yar krpaner phal hetu iccha nahe tar

buddhi-yoga dvara chada karma avaradi kam krsna karmarpane na hao visadi anuksan sei buddhe saranagati yar krpaner phal hetu iccha nahe tar

बुद्धियोग द्वर छद कर्म अवरदि कम क्र्स्न कर्मर्पने न हओ विसदि अनुक्सन सेइ बुद्धे सरनगति यर क्र्पनेर फल हेतु इच्छ नहे तर

O Dhananjaya, rid yourself of all fruitive activities by devotional service, and surrender fully to that consciousness. Those who want to enjoy the fruits of their work are misers.

buddhi-yog dvara karma sukrti ye phal duskrti va phale yaha karaye nirmal ataev tumi sei yoge yuddha kara karmera kousal ei buddhi-yog dhara

buddhi-yog dvara karma sukrti ye phal duskrti va phale yaha karaye nirmal ataev tumi sei yoge yuddha kara karmera kousal ei buddhi-yog dhara

बुद्धियोग द्वर कर्म सुक्र्ति ये फल दुस्क्र्ति व फले यह करये निर्मल अतएव तुमि सेइ योगे युद्ध कर कर्मेर कोउसल एइ बुद्धियोग धर

A man engaged in devotional service rids himself of both good and bad actions even in this life. Therefore strive for yoga, O Arjuna, which is the art of all work.

manisi yei se karma buddhi yog dvara tyagete samartha hay karma phal sara janma-bandha vinirmukta sei karma-yogi anamay pada prapta haya sei tyagi

manisi yei se karma buddhi yog dvara tyagete samartha hay karma phal sara janma-bandha vinirmukta sei karma-yogi anamay pada prapta haya sei tyagi

मनिसि येइ से कर्म बुद्धि योग द्वर त्यगेते समर्थ हय कर्म फल सर जन्मबन्ध विनिर्मुक्त सेइ कर्मयोगि अनमय पद प्रप्त हय सेइ त्यगि

The wise, engaged in devotional service, take refuge in the Lord, and free themselves from the cycle of birth and death by renouncing the fruits of action in the material world. In this way they can attain that state beyond all miseries.

yakhana tomara man buddhi yog dvara moharupa kardamakta haye yabe para takhana nirved sab haye yabe kam srutira srotavya taba nahi rabe dham

yakhana tomara man buddhi yog dvara moharupa kardamakta haye yabe para takhana nirved sab haye yabe kam srutira srotavya taba nahi rabe dham

यखन तोमर मन बुद्धि योग द्वर मोहरुप कर्दमक्त हये यबे पर तखन निर्वेद सब हये यबे कम स्रुतिर स्रोतव्य तब नहि रबे धम

When your intelligence has passed out of the dense forest of delusion, you shall become indifferent to all that has been heard and all that is to be heard.

srutira grhita jnan yakhana niscala karma jnan yoga adi takhani saphala samadhi takhana hay karma yoge sthiti sthita-prajna tar nama yogarudha gati

srutira grhita jnan yakhana niscala karma jnan yoga adi takhani saphala samadhi takhana hay karma yoge sthiti sthita-prajna tar nama yogarudha gati

स्रुतिर ग्र्हित ज्नन यखन निस्चल कर्म ज्नन योग अदि तखनि सफल समधि तखन हय कर्म योगे स्थिति स्थितप्रज्न तर नम योगरुध गति

When your mind is no longer disturbed by the flowery language of the Vedas, and when it remains fixed in the trance of self-realization, then you will have attained the divine consciousness.

arjun kahilen: ki laksan sthita-prajna kiva tnar bhasa he kesav! kaha more samadhistha asa sthita-dhi ki bale kimba utha-basa kare ki bhabe gaman kare kahata bistare

arjun kahilen: ki laksan sthita-prajna kiva tnar bhasa he kesav! kaha more samadhistha asa sthita-dhi ki bale kimba utha-basa kare ki bhabe gaman kare kahata bistare

अर्जुन कहिलेन्: कि लक्सन स्थितप्रज्न किव त्नर भस हे केसव्! कह मोरे समधिस्थ अस स्थितधि कि बले किम्ब उथबस करे कि भबे गमन करे कहत बिस्तरे

Arjuna said: What are the symptoms of one whose consciousness is thus merged in Transcendence? How does he speak, and what is his language? How does he sit, and how does he walk?

sri-bhagavan kahilen: nijera indriya sukhe yata kam ache baddha jiva mano-dharme dhaya pache pache se sab kamana tyaji atma-bhagavane sambandha janiya krame hay aguyane takhana janibe tusta sthita-prajna sukhi e chada ar ye lok sakalei duhkhi

sri-bhagavan kahilen: nijera indriya sukhe yata kam ache baddha jiva mano-dharme dhaya pache pache se sab kamana tyaji atma-bhagavane sambandha janiya krame hay aguyane takhana janibe tusta sthita-prajna sukhi e chada ar ye lok sakalei duhkhi

स्रिभगवन कहिलेन्: निजेर इन्द्रिय सुखे यत कम अछे बद्ध जिव मनोधर्मे धय पछे पछे से सब कमन त्यजि अत्मभगवने सम्बन्ध जनिय क्रमे हय अगुयने तखन जनिबे तुस्त स्थितप्रज्न सुखि ए छद अर ये लोक सकलेइ दुह्खि

The Blessed Lord said: O Partha, when a man gives up all varieties of sense desire which arise from mental concoction, and when his mind finds satisfaction in the self alone, then he is said to be in pure transcendental consciousness.

duhkhe anudvigna-mana sukhe nahi sprha nija seba karye ynar ekamatra iha vitarag soka bhay krodh nahi ynar se jana sthita-dhi muni vidita sabar

duhkhe anudvigna-mana sukhe nahi sprha nija seba karye ynar ekamatra iha vitarag soka bhay krodh nahi ynar se jana sthita-dhi muni vidita sabar

दुह्खे अनुद्विग्नमन सुखे नहि स्प्र्ह निज सेब कर्ये य्नर एकमत्र इह वितरग सोक भय क्रोध नहि य्नर से जन स्थितधि मुनि विदित सबर

One who is not disturbed in spite of the threefold miseries, who is not elated when there is happiness, and who is free from attachment, fear and anger, is called a sage of steady mind.

deha smrti nahi ynar subhasubha kiba tar sarvatra anabhi sneha lok vyavahar abhinanda dves nai sarva hite rata tanhar janio prajna sthir pratisthita

deha smrti nahi ynar subhasubha kiba tar sarvatra anabhi sneha lok vyavahar abhinanda dves nai sarva hite rata tanhar janio prajna sthir pratisthita

देह स्म्र्ति नहि य्नर सुभसुभ किब तर सर्वत्र अनभि स्नेह लोक व्यवहर अभिनन्द द्वेस नै सर्व हिते रत तन्हर जनिओ प्रज्न स्थिर प्रतिस्थित

He who is without attachment, who does not rejoice when he obtains good, nor lament when he obtains evil, is firmly fixed in perfect knowledge.

go-dasa indriya sukhe vicalita sada gosvami hayeche dhir atmate sarvada tai se indriya saba kurma anga mata indriya bhogartha sada visaye virata ataeva jani tnara prajna pratisthita se jana upadhi mukta gosvami vidita

go-dasa indriya sukhe vicalita sada gosvami hayeche dhir atmate sarvada tai se indriya saba kurma anga mata indriya bhogartha sada visaye virata ataeva jani tnara prajna pratisthita se jana upadhi mukta gosvami vidita

गोदस इन्द्रिय सुखे विचलित सद गोस्वमि हयेछे धिर अत्मते सर्वद तै से इन्द्रिय सब कुर्म अन्ग मत इन्द्रिय भोगर्थ सद विसये विरत अतएव जनि त्नर प्रज्न प्रतिस्थित से जन उपधि मुक्त गोस्वमि विदित

One who is able to withdraw his senses from sense objects, as the tortoise draws its limbs within the shell, is to be understood as truly situated in knowledge.

vairagya kariya hay visaya-nivrtti taha nahe sthita-prajna svabhavik vrtti paramananda jani yeba jadananda chade sthita-prajna sei vir visaya vihare

vairagya kariya hay visaya-nivrtti taha nahe sthita-prajna svabhavik vrtti paramananda jani yeba jadananda chade sthita-prajna sei vir visaya vihare

वैरग्य करिय हय विसयनिव्र्त्ति तह नहे स्थितप्रज्न स्वभविक व्र्त्ति परमनन्द जनि येब जदनन्द छदे स्थितप्रज्न सेइ विर विसय विहरे

The embodied soul may be restricted from sense enjoyment, though the taste for sense objects remains. But, ceasing such engagements by experiencing a higher taste, he is fixed in consciousness.

atmara samparka nai vairagyer yatan pandita haleo tar prasabhita man pramathi indriya take visayete phele suska vairagir lage aguna kapale

atmara samparka nai vairagyer yatan pandita haleo tar prasabhita man pramathi indriya take visayete phele suska vairagir lage aguna kapale

अत्मर सम्पर्क नै वैरग्येर यतन पन्दित हलेओ तर प्रसभित मन प्रमथि इन्द्रिय तके विसयेते फेले सुस्क वैरगिर लगे अगुन कपले

The senses are so strong and impetuous, O Arjuna, that they forcibly carry away the mind even of a man of discrimination who is endeavoring to control them.

krsna-seva yukta hay indriya samyata indriya ye bas hay prajna pratisthita (62-63) suska vairagya ye ar visayete dhyan krame krame sanga sei hay aguyan sanga krame kam haya kame krodha hay krodhe sammohan pare vibhrama badaya smrti bhrasta hale pare buddhi-nasa hay vairagir sarva-nas sei se paryay

krsna-seva yukta hay indriya samyata indriya ye bas hay prajna pratisthita (62-63) suska vairagya ye ar visayete dhyan krame krame sanga sei hay aguyan sanga krame kam haya kame krodha hay krodhe sammohan pare vibhrama badaya smrti bhrasta hale pare buddhi-nasa hay vairagir sarva-nas sei se paryay

क्र्स्नसेव युक्त हय इन्द्रिय सम्यत इन्द्रिय ये बस हय प्रज्न प्रतिस्थित (6263) सुस्क वैरग्य ये अर विसयेते ध्यन क्रमे क्रमे सन्ग सेइ हय अगुयन सन्ग क्रमे कम हय कमे क्रोध हय क्रोधे सम्मोहन परे विभ्रम बदय स्म्र्ति भ्रस्त हले परे बुद्धिनस हय वैरगिर सर्वनस सेइ से पर्यय

One who restrains his senses and fixes his consciousness upon Me, is known as a man of steady intelligence.

ataeva rag dves nahi ynar ati mukta yeva haiyache visayera gati citta prasade se hay krsnarpita man visaye thakiya tini jivanmukta han

ataeva rag dves nahi ynar ati mukta yeva haiyache visayera gati citta prasade se hay krsnarpita man visaye thakiya tini jivanmukta han

अतएव रग द्वेस नहि य्नर अति मुक्त येव हैयछे विसयेर गति चित्त प्रसदे से हय क्र्स्नर्पित मन विसये थकिय तिनि जिवन्मुक्त हन

One who can control his senses by practicing the regulated principles of freedom can obtain the complete mercy of the Lord and thus become free from all attachment and aversion.

paramananda sukh yei prasada tar nam yahara praptite duhkha hay antardhan se prasade pratisthita ye hay niscita atmanistha buddhi tar jagate vidita

paramananda sukh yei prasada tar nam yahara praptite duhkha hay antardhan se prasade pratisthita ye hay niscita atmanistha buddhi tar jagate vidita

परमनन्द सुख येइ प्रसद तर नम यहर प्रप्तिते दुह्ख हय अन्तर्धन से प्रसदे प्रतिस्थित ये हय निस्चित अत्मनिस्थ बुद्धि तर जगते विदित

For one who is so situated in the Divine consciousness, the threefold miseries of material existence exist no longer; in such a happy state, one's intelligence soon becomes steady.

jivera svarupa hay anandete mati buddhiyoga vina tara kothay va gati ataeva se bhavana nahi yar sthiti kotha santi tar bala sukhera pragati

jivera svarupa hay anandete mati buddhiyoga vina tara kothay va gati ataeva se bhavana nahi yar sthiti kotha santi tar bala sukhera pragati

जिवेर स्वरुप हय अनन्देते मति बुद्धियोग विन तर कोथय व गति अतएव से भवन नहि यर स्थिति कोथ सन्ति तर बल सुखेर प्रगति

One who is not in transcendental consciousness can have neither a controlled mind nor steady intelligence, without which there is no possibility of peace. And how can there be any happiness without peace?

indriya calita kari manodharme sthiti vayura madhyete yatha noukara pragati se nouka yemana sada talamala kare ayukta vyaktira prajna seirupa hare

indriya calita kari manodharme sthiti vayura madhyete yatha noukara pragati se nouka yemana sada talamala kare ayukta vyaktira prajna seirupa hare

इन्द्रिय चलित करि मनोधर्मे स्थिति वयुर मध्येते यथ नोउकर प्रगति से नोउक येमन सद तलमल करे अयुक्त व्यक्तिर प्रज्न सेइरुप हरे

As a boat on the water is swept away by a strong wind, even one of the senses on which the mind focuses can carry away a man's intelligence.

ataeva mahavaho suna man diya nigrhita man ynara amare snapiya tnahara indriya vas more samarpita tnahara-i prajna haya purna pratisthita

ataeva mahavaho suna man diya nigrhita man ynara amare snapiya tnahara indriya vas more samarpita tnahara-i prajna haya purna pratisthita

अतएव महवहो सुन मन दिय निग्र्हित मन य्नर अमरे स्नपिय त्नहर इन्द्रिय वस मोरे समर्पित त्नहरै प्रज्न हय पुर्न प्रतिस्थित

Therefore, O mighty-armed, one whose senses are restrained from their objects is certainly of steady intelligence.

visayi visaye nistha kare se pracur sarvada jagrata sei sada bharapur samyamira sei cesta nisara saman samyami jagrata thake atma-visayan visayira sei atma ratrira saman ubhayera karya haya bahu vyavadhan

visayi visaye nistha kare se pracur sarvada jagrata sei sada bharapur samyamira sei cesta nisara saman samyami jagrata thake atma-visayan visayira sei atma ratrira saman ubhayera karya haya bahu vyavadhan

विसयि विसये निस्थ करे से प्रचुर सर्वद जग्रत सेइ सद भरपुर सम्यमिर सेइ चेस्त निसर समन सम्यमि जग्रत थके अत्मविसयन विसयिर सेइ अत्म रत्रिर समन उभयेर कर्य हय बहु व्यवधन

What is night for all beings is the time of awakening for the self-controlled; and the time of awakening for all beings is night for the introspective sage.

samudre nadir jala yemana praves vicalita nahe sei sada nirvises seibhabe mane yar kamera calana se santi paibe phal santira sadhana

samudre nadir jala yemana praves vicalita nahe sei sada nirvises seibhabe mane yar kamera calana se santi paibe phal santira sadhana

समुद्रे नदिर जल येमन प्रवेस विचलित नहे सेइ सद निर्विसेस सेइभबे मने यर कमेर चलन से सन्ति पैबे फल सन्तिर सधन

A person who is not disturbed by the incessant flow of desires--that enter like rivers into the ocean which is ever being filled but is always still--can alone achieve peace, and not the man who strives to satisfy such desires.

kama chadi saba yeba nisprha dhiman sarvatra bhramana kare naradiya gan mamata-vihina ar ahankara nai tar santi viniscita sei ta' gosnai

kama chadi saba yeba nisprha dhiman sarvatra bhramana kare naradiya gan mamata-vihina ar ahankara nai tar santi viniscita sei ta' gosnai

कम छदि सब येब निस्प्र्ह धिमन सर्वत्र भ्रमन करे नरदिय गन ममतविहिन अर अहन्कर नै तर सन्ति विनिस्चित सेइ तऽ गोस्नै

A person who has given up all desires for sense gratification, who lives free from desires, who has given up all sense of proprietorship and is devoid of false ego--he alone can attain real peace.

sei se smrtir nam brahmi-sthiti hay ynar prapti hay tnar mohana kothaya sei sthiti yadi haya maranera kale brahma-sthiti bhava nahe kalera kabala

sei se smrtir nam brahmi-sthiti hay ynar prapti hay tnar mohana kothaya sei sthiti yadi haya maranera kale brahma-sthiti bhava nahe kalera kabala

सेइ से स्म्र्तिर नम ब्रह्मिस्थिति हय य्नर प्रप्ति हय त्नर मोहन कोथय सेइ स्थिति यदि हय मरनेर कले ब्रह्मस्थिति भव नहे कलेर कबल

That is the way of the spiritual and godly life, after attaining which a man is not bewildered. Being so situated, even at the hour of death, one can enter into the kingdom of God.

bhaktivedanta kahe sri-gitara gan sune yadi suddha bhakta krsnagata-pran

bhaktivedanta kahe sri-gitara gan sune yadi suddha bhakta krsnagata-pran

भक्तिवेदन्त कहे स्रिगितर गन सुने यदि सुद्ध भक्त क्र्स्नगतप्रन

Thus Bhaktivedanta sings the song of Sri Gita, with the hope that hearing this, Krsna conscious pure devotees will be pleased.