Prakrtir Ar Purusa Ksetra lyrics

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

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

अर्जुन कहिलेन्: प्रक्र्तिर अर पुरुस क्सेत्र ये क्सेत्रज्न जनिबर इच्छ मोर अमि नहि विज्न सेइरुप ज्नन अर विज्नन कि हय केसव अमके कह करिय निस्चय

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.

sri-bhagavan kahilen: he kaunteya! e sarira ksetra nam tar ihara ye jnata sei ksetrajna vicar

sri-bhagavan kahilen: he kaunteya! e sarira ksetra nam tar ihara ye jnata sei ksetrajna vicar

स्रिभगवन कहिलेन्: हे कौन्तेय! ए सरिर क्सेत्र नम तर इहर ये ज्नत सेइ क्सेत्रज्न विचर

English meaning not yet written for this verse.

amio ksetrajna bujha sakala sarire he bharata, antaryami kahe se amare sei ksetra ar ksetrajner yeva jnan amara vicare hay sei suddha jnan

amio ksetrajna bujha sakala sarire he bharata, antaryami kahe se amare sei ksetra ar ksetrajner yeva jnan amara vicare hay sei suddha jnan

अमिओ क्सेत्रज्न बुझ सकल सरिरे हे भरत, अन्तर्यमि कहे से अमरे सेइ क्सेत्र अर क्सेत्रज्नेर येव ज्नन अमर विचरे हय सेइ सुद्ध ज्नन

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.

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

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

सेइ क्सेत्र अर क्सेत्रज्नेर विचर कि तर स्वरुप किम्ब कि तर विचर कि तर प्रभव किम्ब कोथ हते हय सुन तुमि कहि अमि करिय निस्चय

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.

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

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

दर्सनिक र्सि कत करेछे विचर स्म्र्ति छन्दे कत वले नहि तर पर किन्तु वेदन्त वक्ये युक्तिर सहित ये विचर करियछे लगि लोकहित सेइ से विचर जन सुसिद्धन्त मत सकलेर ग्रहनिय छदि अन्य पथ (67) क्सिति, अप्, तेज्, वयु, व्योम महभुत अहन्कर्, बुद्धि अर मन अव्यक्त सम्भुत चक्सु, कर्न, नसिक, जिह्व, त्वक यह जनि पयु, पद्, पेत्, लिन्ग अर यह पनि सेइ दस वह्यअर मन से अन्तरे एकदस इन्द्रिय से सस्त्रेर विचरे रुप्, रस्, गन्ध, सव्द, स्पर्स ये विसय चव्विस से तत्त्व बुझ क्सेत्र परिचय इहदेर ये विचर करे विस्लेसने क्सेत्रतत्त्व सेइ विज्न भलरुप जने इच्छ, द्वेस्, सुख्, दुह्ख अर ये सन्घत स्थुल देह परिमन पन्च महभुत चेतन सक्ति ये हय जिवेर अधर तर सन्गे ध्र्ति जन क्सेत्रेर विकर अतएव एइ सब एकत्रे से क्सेत्र स्थुल सुक्स्म जद विद्य सेइ ये सर्वत्र (812) अमनित्व, अदम्भित्व, अहिम्स ये क्सन्ति सरलत, गुरुसेव, सोउच, धैर्य, सन्ति अत्मर निग्रह यह इन्द्रिय विसये वैरग्य निरहम्कर सकल असये जन्म, म्र्त्यु, जर, व्यधि दुह्खेर दर्सन अनसक्ति स्त्रि पुत्रेते ग्र्हेर प्रन्गन उदसिन परिवरे सुखेते दुह्खेते नित्य समचित्त इस्त अनिस्त मध्येते अमते अनन्यभक्ति अव्यभिचरिनि निर्जन स्थनेते वस ग्रम्य निवरनि अध्यत्म ज्ननेर करे नित्यत्व स्विकर तत्त्वज्नन लगि करे दर्सन विचर सेइ से ज्ननेर चर्च विकरे नस अज्ननतमेर नम अन्यथ प्रकस

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.

jnanera jnatavya yaha taha bali suna janile se tattva habe amrtera pan sei brahma-tattva-jnan amara asrita anadi se sat ar asat atita

jnanera jnatavya yaha taha bali suna janile se tattva habe amrtera pan sei brahma-tattva-jnan amara asrita anadi se sat ar asat atita

ज्ननेर ज्नतव्य यह तह बलि सुन जनिले से तत्त्व हबे अम्र्तेर पन सेइ ब्रह्मतत्त्वज्नन अमर अस्रित अनदि से सत अर असत अतित

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.

sarva-sthane hasta-pada nahe nirakar sarva-sthane caksu sir kata mukh tar sarvatra sravana sarva avarana sthan tini chada tribhuvane nahi kichu ana

sarva-sthane hasta-pada nahe nirakar sarva-sthane caksu sir kata mukh tar sarvatra sravana sarva avarana sthan tini chada tribhuvane nahi kichu ana

सर्वस्थने हस्तपद नहे निरकर सर्वस्थने चक्सु सिर कत मुख तर सर्वत्र स्रवन सर्व अवरन स्थन तिनि छद त्रिभुवने नहि किछु अन

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

tnaha hate indriyadi hayeche prakas jadendriya nahi tar sarva-gunabhas anasakta sarva-bhut tini se nirgun sakala gunera bhokta tini cirantan

tnaha hate indriyadi hayeche prakas jadendriya nahi tar sarva-gunabhas anasakta sarva-bhut tini se nirgun sakala gunera bhokta tini cirantan

त्नह हते इन्द्रियदि हयेछे प्रकस जदेन्द्रिय नहि तर सर्वगुनभस अनसक्त सर्वभुत तिनि से निर्गुन सकल गुनेर भोक्त तिनि चिरन्तन

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.

sakala bhutera tini antare vahire tnaha hate hay sab cara va acar ati suksma tattva tai avijneya yugapat bahu dure nikateteo hay

sakala bhutera tini antare vahire tnaha hate hay sab cara va acar ati suksma tattva tai avijneya yugapat bahu dure nikateteo hay

सकल भुतेर तिनि अन्तरे वहिरे त्नह हते हय सब चर व अचर अति सुक्स्म तत्त्व तै अविज्नेय युगपत बहु दुरे निकतेतेओ हय

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.

avibhakta hai-yao vibhaktera mata akhanda samasti tini vyasti-rupe sthita sarva-bhuta bharta tini saba janmadata tini-i sabar punah samharera karta

avibhakta hai-yao vibhaktera mata akhanda samasti tini vyasti-rupe sthita sarva-bhuta bharta tini saba janmadata tini-i sabar punah samharera karta

अविभक्त हैयओ विभक्तेर मत अखन्द समस्ति तिनि व्यस्तिरुपे स्थित सर्वभुत भर्त तिनि सब जन्मदत तिनिइ सबर पुनह सम्हरेर कर्त

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.

samasta jyotira tini parama adhar cinmaya tnahar jyoti jada para ar jnanamaya rupa tnar jnanagamya jneya sakalera hrdi-majhe tini adhistheya

samasta jyotira tini parama adhar cinmaya tnahar jyoti jada para ar jnanamaya rupa tnar jnanagamya jneya sakalera hrdi-majhe tini adhistheya

समस्त ज्योतिर तिनि परम अधर चिन्मय त्नहर ज्योति जद पर अर ज्ननमय रुप त्नर ज्ननगम्य ज्नेय सकलेर ह्र्दिमझे तिनि अधिस्थेय

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.

ei kahinu tattva ksetra jnan jneya vijnana tahara nam panditera priya e vijnan bujhiya se mor bhakta hay tattva suddhi jnana hay bhaktira asray

ei kahinu tattva ksetra jnan jneya vijnana tahara nam panditera priya e vijnan bujhiya se mor bhakta hay tattva suddhi jnana hay bhaktira asray

एइ कहिनु तत्त्व क्सेत्र ज्नन ज्नेय विज्नन तहर नम पन्दितेर प्रिय ए विज्नन बुझिय से मोर भक्त हय तत्त्व सुद्धि ज्नन हय भक्तिर अस्रय

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.

prakrta purusa hay anadi se siddha anadi kala hate ubhaya samvrddha vikaradi guna yata prakrta sambhava prakrta purusa yei tar anubhava

prakrta purusa hay anadi se siddha anadi kala hate ubhaya samvrddha vikaradi guna yata prakrta sambhava prakrta purusa yei tar anubhava

प्रक्र्त पुरुस हय अनदि से सिद्ध अनदि कल हते उभय सम्व्र्द्ध विकरदि गुन यत प्रक्र्त सम्भव प्रक्र्त पुरुस येइ तर अनुभव

Material nature and the living entities should be understood to be beginningless. Their transformations and the modes of matter are products of material nature.

karya va karana hay prakrtira dan bhogera karana sei purusei han

karya va karana hay prakrtira dan bhogera karana sei purusei han

कर्य व करन हय प्रक्र्तिर दन भोगेर करन सेइ पुरुसेइ हन

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.

prakrta haiya jiv bhunje sei gun prakrtira guna sab prakrtira dan prakrta gunera sanga ucca-nica yoni sadasad janma hay anya nahi gani

prakrta haiya jiv bhunje sei gun prakrtira guna sab prakrtira dan prakrta gunera sanga ucca-nica yoni sadasad janma hay anya nahi gani

प्रक्र्त हैय जिव भुन्जे सेइ गुन प्रक्र्तिर गुन सब प्रक्र्तिर दन प्रक्र्त गुनेर सन्ग उच्चनिच योनि सदसद जन्म हय अन्य नहि गनि

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.

se jivera baddha rupe paramatma sange upadesta anumanta han tini range mahesvara tini bhokta puruse parama jivera uddhara lagi tini sange han

se jivera baddha rupe paramatma sange upadesta anumanta han tini range mahesvara tini bhokta puruse parama jivera uddhara lagi tini sange han

से जिवेर बद्ध रुपे परमत्म सन्गे उपदेस्त अनुमन्त हन तिनि रन्गे महेस्वर तिनि भोक्त पुरुसे परम जिवेर उद्धर लगि तिनि सन्गे हन

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.

sei se jnanera dvara purusa prakrti purusera ye prakrta gunera svikrti ye bujhila vartaman haiya sarvatha punarjanma nahi tar nahe se anyatha

sei se jnanera dvara purusa prakrti purusera ye prakrta gunera svikrti ye bujhila vartaman haiya sarvatha punarjanma nahi tar nahe se anyatha

सेइ से ज्ननेर द्वर पुरुस प्रक्र्ति पुरुसेर ये प्रक्र्त गुनेर स्विक्र्ति ये बुझिल वर्तमन हैय सर्वथ पुनर्जन्म नहि तर नहे से अन्यथ

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.

bhakta-gan cidasraye sada dhyane rata prema-cakse paramatmake darsana satata samkhya-yogi jnana dvara alocana kare karma-yogi bhagavane karmarpana kare

bhakta-gan cidasraye sada dhyane rata prema-cakse paramatmake darsana satata samkhya-yogi jnana dvara alocana kare karma-yogi bhagavane karmarpana kare

भक्तगन चिदस्रये सद ध्यने रत प्रेमचक्से परमत्मके दर्सन सतत सम्ख्ययोगि ज्नन द्वर अलोचन करे कर्मयोगि भगवने कर्मर्पन करे

That Supersoul is perceived by some through meditation, by some through the cultivation of knowledge, and by others through working without fruitive desire.

anya sadharan lok bujhe na se kichu sravanantar upasana tara kare kichu tarao tvariya yay e samsar hate yadi sruti-parayana sadhura sangete

anya sadharan lok bujhe na se kichu sravanantar upasana tara kare kichu tarao tvariya yay e samsar hate yadi sruti-parayana sadhura sangete

अन्य सधरन लोक बुझे न से किछु स्रवनन्तर उपसन तर करे किछु तरओ त्वरिय यय ए सम्सर हते यदि स्रुतिपरयन सधुर सन्गेते

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.

sthavara jangama yata janmeche janmabe ksetra ksetrajnera samyoga prabhave

sthavara jangama yata janmeche janmabe ksetra ksetrajnera samyoga prabhave

स्थवर जन्गम यत जन्मेछे जन्मबे क्सेत्र क्सेत्रज्नेर सम्योग प्रभवे

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.

se saba bhutete samasthita bhagavan darsana karite pare kona bhagyavan bhagavan avinasyat vastu tahara bhitare vinasyat dharma tini svikara na kare

se saba bhutete samasthita bhagavan darsana karite pare kona bhagyavan bhagavan avinasyat vastu tahara bhitare vinasyat dharma tini svikara na kare

से सब भुतेते समस्थित भगवन दर्सन करिते परे कोन भग्यवन भगवन अविनस्यत वस्तु तहर भितरे विनस्यत धर्म तिनि स्विकर न करे

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.

sakaler madhye sama thakena isvar dekhite samartha hay yei tatpar ye atmake adhahpat kabhu nahi kare kupathagami se dusta mana dvare

sakaler madhye sama thakena isvar dekhite samartha hay yei tatpar ye atmake adhahpat kabhu nahi kare kupathagami se dusta mana dvare

सकलेर मध्ये सम थकेन इस्वर देखिते समर्थ हय येइ तत्पर ये अत्मके अधह्पत कभु नहि करे कुपथगमि से दुस्त मन द्वरे

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.

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

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

प्रक्र्तिप्रदत्त देह इन्द्रियदि द्वर प्रक्र्तिइ सधे कर्म जिवेर से सर किन्तु अत्मतत्त्व जिव किछु नहि करे ज्नहर दर्सन सेइ से देखिते परे

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.

prakrtik vaicitrye yeva ekatva darsane sarva-bhutera prthak bhav samartha se mane srsti sthiti vistar sei yeva jane samartha se jan drsti brahma sampadane

prakrtik vaicitrye yeva ekatva darsane sarva-bhutera prthak bhav samartha se mane srsti sthiti vistar sei yeva jane samartha se jan drsti brahma sampadane

प्रक्र्तिक वैचित्र्ये येव एकत्व दर्सने सर्वभुतेर प्र्थक भव समर्थ से मने स्र्स्ति स्थिति विस्तर सेइ येव जने समर्थ से जन द्र्स्ति ब्रह्म सम्पदने

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.

brahma-jnani jiv nitya parama avyay nirguna anadi tattva nirlipta se ray

brahma-jnani jiv nitya parama avyay nirguna anadi tattva nirlipta se ray

ब्रह्मज्ननि जिव नित्य परम अव्यय निर्गुन अनदि तत्त्व निर्लिप्त से रय

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.

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

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

येमन सर्वगत व्योम्, सुक्स्म तत्त्व अनुपम्, सर्वत्र सम्भव विचरन तथपि से लिप्त नहे, निजेर स्वतन्त्र रहे, सेइरुप अत्म विचरन सर्वत्र व्यपिय देहे, कुतस्थ प्र्थक रहे, महभुते नहे से मिलन तथ ब्रह्मभुत जिव्, अत्मतत्त्व हये सिव्, देहधर्मे लिप्त नहि हन

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.

surya yatha prakasaye akhila jagat ek dese eka thaki samrata mahat he bharat sei-rup ksetri prakasay eka eksthane thaki ksetra deha-may

surya yatha prakasaye akhila jagat ek dese eka thaki samrata mahat he bharat sei-rup ksetri prakasay eka eksthane thaki ksetra deha-may

सुर्य यथ प्रकसये अखिल जगत एक देसे एक थकि सम्रत महत हे भरत सेइरुप क्सेत्रि प्रकसय एक एक्स्थने थकि क्सेत्र देहमय

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.

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

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

क्सेत्र अर क्सेत्रज्नेर तत्त्वज्नन चक्से देखिबर सक्ति हय से यहर पक्से एक क्सेत्रज्न से जिव अन्य परमत्म उभयेर क्सेत्रे वस क्सेत्र विसेसत्म तर मोक्स जदनिस्थ प्रव्र्त्ति हैते सुखे वस परव्योमे जद देह अन्ते

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.

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.