Sannyaser Tattva Kiva Iccha lyrics

arjun kahilen: sannyaser tattva kiva iccha se sunite hrsikes kaha tai more bujhaite kesi nisudan kaha tyagera mahima sunite ananda hay nahi parsima

arjun kahilen: sannyaser tattva kiva iccha se sunite hrsikes kaha tai more bujhaite kesi nisudan kaha tyagera mahima sunite ananda hay nahi parsima

अर्जुन कहिलेन्: सन्न्यसेर तत्त्व किव इच्छ से सुनिते ह्र्सिकेस कह तै मोरे बुझैते केसि निसुदन कह त्यगेर महिम सुनिते अनन्द हय नहि पर्सिम

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.

sri-bhagavan kahilen: kamakarma parityag sannyas se hay sarva karma phala-tyag tyag paricay vicaksan kari yata karila nirnay sei se sannyasa ar tyag nama hay

sri-bhagavan kahilen: kamakarma parityag sannyas se hay sarva karma phala-tyag tyag paricay vicaksan kari yata karila nirnay sei se sannyasa ar tyag nama hay

स्रिभगवन कहिलेन्: कमकर्म परित्यग सन्न्यस से हय सर्व कर्म फलत्यग त्यग परिचय विचक्सन करि यत करिल निर्नय सेइ से सन्न्यस अर त्यग नम हय

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.

manisigan sarva karma tyag kare yajna dan tapa-kriya nahe, kahaye apare

manisigan sarva karma tyag kare yajna dan tapa-kriya nahe, kahaye apare

मनिसिगन सर्व कर्म त्यग करे यज्न दन तपक्रिय नहे, कहये अपरे

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.

tar madhye ye siddhanta kahi taha suna trividha se tyag hay bharata-sattama

tar madhye ye siddhanta kahi taha suna trividha se tyag hay bharata-sattama

तर मध्ये ये सिद्धन्त कहि तह सुन त्रिविध से त्यग हय भरतसत्तम

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.

svarupata yajna-dan kabhu tyajya nay sakala samaye taha karya yogya hay baddha jiv ache yata tadera kartavya manisi pavana sei yajna dana karya

svarupata yajna-dan kabhu tyajya nay sakala samaye taha karya yogya hay baddha jiv ache yata tadera kartavya manisi pavana sei yajna dana karya

स्वरुपत यज्नदन कभु त्यज्य नय सकल समये तह कर्य योग्य हय बद्ध जिव अछे यत तदेर कर्तव्य मनिसि पवन सेइ यज्न दन कर्य

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.

se karyer anusthan phala-sanga tyag kartavyera anurodhe sudhu tahe rag

se karyer anusthan phala-sanga tyag kartavyera anurodhe sudhu tahe rag

से कर्येर अनुस्थन फलसन्ग त्यग कर्तव्येर अनुरोधे सुधु तहे रग

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.

nirdista karmera tyag nahe se vidhan mohete se tyag hay tamasika jnan

nirdista karmera tyag nahe se vidhan mohete se tyag hay tamasika jnan

निर्दिस्त कर्मेर त्यग नहे से विधन मोहेते से त्यग हय तमसिक ज्नन

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.

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

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

दुह्ख हय तर जन्य कर्मत्यग करे किम्ब कर्मत्यग करे कयक्लेस दरे रजसिक त्यग सेइ फल नहि पय सेइ ये कहिनु यत सस्त्रेर निर्नय

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.

kartavya janiya yeva sarva karma kare phala-tyag karibare sattvika nam dhare

kartavya janiya yeva sarva karma kare phala-tyag karibare sattvika nam dhare

कर्तव्य जनिय येव सर्व कर्म करे फलत्यग करिबरे सत्त्विक नम धरे

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.

karytavera anurodhe akusala-o kare asakti nahi se kusal karmera tare medhavi ye tyagi sattva samavista hay chinna tar haye yay sakala samsay

karytavera anurodhe akusala-o kare asakti nahi se kusal karmera tare medhavi ye tyagi sattva samavista hay chinna tar haye yay sakala samsay

कर्य्तवेर अनुरोधे अकुसलओ करे असक्ति नहि से कुसल कर्मेर तरे मेधवि ये त्यगि सत्त्व समविस्त हय छिन्न तर हये यय सकल सम्सय

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.

dehadhari jiva karma-tyag nahi kare karma-phala tyag kari tyagi nama dhare

dehadhari jiva karma-tyag nahi kare karma-phala tyag kari tyagi nama dhare

देहधरि जिव कर्मत्यग नहि करे कर्मफल त्यग करि त्यगि नम धरे

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.

anista ista va misra karmaphala hay kintu sannyasira sei kichu bhog nay

anista ista va misra karmaphala hay kintu sannyasira sei kichu bhog nay

अनिस्त इस्त व मिस्र कर्मफल हय किन्तु सन्न्यसिर सेइ किछु भोग नय

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.

panca se karana hay sakala karyera mahavaho suna sei kahi se tomare vedanta siddhanta sei sastrera nirnay bhala-manda yaha kichu sei se paryay

panca se karana hay sakala karyera mahavaho suna sei kahi se tomare vedanta siddhanta sei sastrera nirnay bhala-manda yaha kichu sei se paryay

पन्च से करन हय सकल कर्येर महवहो सुन सेइ कहि से तोमरे वेदन्त सिद्धन्त सेइ सस्त्रेर निर्नय भलमन्द यह किछु सेइ से पर्यय

English meaning not yet written for this verse.

adhisthana karta ar karana p"thak vividha se cesta daiva e panca-sirsak

adhisthana karta ar karana p"thak vividha se cesta daiva e panca-sirsak

अधिस्थन कर्त अर करन प्"थक विविध से चेस्त दैव ए पन्चसिर्सक

English meaning not yet written for this verse.

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

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

सरिर वचन मन कर्म तत द्वर न्यय्य व अन्यय्य यत कर्म सर सबर करन हय सेइ पऽच विध सकल कर्येर हय सेइ से हेतव

Whatever right or wrong action a man performs by body, mind or speech is caused by these five factors.

murkha yara karta saje nija man gada na bujhiya karana se sudhu karta chada

murkha yara karta saje nija man gada na bujhiya karana se sudhu karta chada

मुर्ख यर कर्त सजे निज मन गद न बुझिय करन से सुधु कर्त छद

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.

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

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

अतएव ये न हय अहन्करे मत्त बुद्धि यर अहम्भवे नहि हय लिप्त कर्तव्येर अनुरोधे यदि विस्व मरे कहकेओ मरे न से किम्ब कर्म करे

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.

karmera prerana hay jnan, jneya, jnata karmera samgraha se karan karma-karta

karmera prerana hay jnan, jneya, jnata karmera samgraha se karan karma-karta

कर्मेर प्रेरन हय ज्नन्, ज्नेय, ज्नत कर्मेर सम्ग्रह से करन कर्मकर्त

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.

jnan ar karta hay trividha gun bhede kahiba se trividha bhed tomake samksepe

jnan ar karta hay trividha gun bhede kahiba se trividha bhed tomake samksepe

ज्नन अर कर्त हय त्रिविध गुन भेदे कहिब से त्रिविध भेद तोमके सम्क्सेपे

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.

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

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

एक जिव अत्म नन कर्मफल भेदे मनुस्यदि सर्वदेहे से वर्तमन क्सेदे अव्यय से जिव हय एक्तत्त्व ज्नन बिभिन्नते एक देखे सेइ सत्त्विक ज्नन

That knowledge by which one undivided spiritual nature is seen in all existences, undivided in the divided, is knowledge in the mode of goodness.

vibhinna jivera sei prthakatva dekhe rajasik tar jnan nanabhave thake

vibhinna jivera sei prthakatva dekhe rajasik tar jnan nanabhave thake

विभिन्न जिवेर सेइ प्र्थकत्व देखे रजसिक तर ज्नन ननभवे थके

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.

dehake sarvasva bujhi ye jnan udbhav a-tattvajna alpa-buddhi tamasika sab

dehake sarvasva bujhi ye jnan udbhav a-tattvajna alpa-buddhi tamasika sab

देहके सर्वस्व बुझि ये ज्नन उद्भव अतत्त्वज्न अल्पबुद्धि तमसिक सब

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.

rag dves sanga vina ye niyata karma se janibe sab sattvikera dharma

rag dves sanga vina ye niyata karma se janibe sab sattvikera dharma

रग द्वेस सन्ग विन ये नियत कर्म से जनिबे सब सत्त्विकेर धर्म

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.

phalera kamana karma ahankar saha kastasadhya yata rajasa samuha

phalera kamana karma ahankar saha kastasadhya yata rajasa samuha

फलेर कमन कर्म अहन्कर सह कस्तसध्य यत रजस समुह

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.

na bujhiya mohavase anubandha karma himsa paratap adi tamasika dharma

na bujhiya mohavase anubandha karma himsa paratap adi tamasika dharma

न बुझिय मोहवसे अनुबन्ध कर्म हिम्स परतप अदि तमसिक धर्म

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.

mukta-sanga anahankar dhrti utsahapurna nirvikar siddhasiddhi sattvika se dhanya

mukta-sanga anahankar dhrti utsahapurna nirvikar siddhasiddhi sattvika se dhanya

मुक्तसन्ग अनहन्कर ध्र्ति उत्सहपुर्न निर्विकर सिद्धसिद्धि सत्त्विक से धन्य

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.

karmasakta phale lobh himsuka asuci rajasik karta sei harsa-soke ruci

karmasakta phale lobh himsuka asuci rajasik karta sei harsa-soke ruci

कर्मसक्त फले लोभ हिम्सुक असुचि रजसिक कर्त सेइ हर्ससोके रुचि

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.

ayukta prakrta stabdha naiskrti alas dirghasutri visadi va karta se tamas

ayukta prakrta stabdha naiskrti alas dirghasutri visadi va karta se tamas

अयुक्त प्रक्र्त स्तब्ध नैस्क्र्ति अलस दिर्घसुत्रि विसदि व कर्त से तमस

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.

buddhira ye tin bhed dhrti ar gun dhananjay asesa vicar tar suna

buddhira ye tin bhed dhrti ar gun dhananjay asesa vicar tar suna

बुद्धिर ये तिन भेद ध्र्ति अर गुन धनन्जय असेस विचर तर सुन

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.

pravrtti nivrtti karya akarya vicar bhayabhay bandha murti sattva-buddhi tar

pravrtti nivrtti karya akarya vicar bhayabhay bandha murti sattva-buddhi tar

प्रव्र्त्ति निव्र्त्ति कर्य अकर्य विचर भयभय बन्ध मुर्ति सत्त्वबुद्धि तर

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.

dharmadharma karyakarya ayathavat jane rajasik sei buddhi sastrera pramane

dharmadharma karyakarya ayathavat jane rajasik sei buddhi sastrera pramane

धर्मधर्म कर्यकर्य अयथवत जने रजसिक सेइ बुद्धि सस्त्रेर प्रमने

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.

dharmake adharma mane adharmake dharma viparita se tamasa buddhi ar karma

dharmake adharma mane adharmake dharma viparita se tamasa buddhi ar karma

धर्मके अधर्म मने अधर्मके धर्म विपरित से तमस बुद्धि अर कर्म

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.

ye dhrtir dvara dhare pranendriya kriya avyabhicarini bhakti sattviki se dhiya

ye dhrtir dvara dhare pranendriya kriya avyabhicarini bhakti sattviki se dhiya

ये ध्र्तिर द्वर धरे प्रनेन्द्रिय क्रिय अव्यभिचरिनि भक्ति सत्त्विकि से धिय

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.

ye dhrtir dvara dhare dharma, artha, kam phalakanksi rajasik hay tar nam

ye dhrtir dvara dhare dharma, artha, kam phalakanksi rajasik hay tar nam

ये ध्र्तिर द्वर धरे धर्म, अर्थ, कम फलकन्क्सि रजसिक हय तर नम

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.

ye dhrti dvara nahe svapna bhaya tyag tamasi se dhrti durmedha ara mada

ye dhrti dvara nahe svapna bhaya tyag tamasi se dhrti durmedha ara mada

ये ध्र्ति द्वर नहे स्वप्न भय त्यग तमसि से ध्र्ति दुर्मेध अर मद

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.

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

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

त्रिविध से सुख सुन भरत र्सभ जद सुखे मजे जिव किन्तु दुह्ख सब से सुख से उपरति दुह्ख अन्त हय सम्सरेर मयसुख तबे हय क्सय

English meaning not yet written for this verse.

agrete visera sama pascate am"ta ye sukhera paricaya se haya sattvika se sukhera labh hay atma-pramadete atma-buddhi bhagyavan yogya ye tahate

agrete visera sama pascate am"ta ye sukhera paricaya se haya sattvika se sukhera labh hay atma-pramadete atma-buddhi bhagyavan yogya ye tahate

अग्रेते विसेर सम पस्चते अम्"त ये सुखेर परिचय से हय सत्त्विक से सुखेर लभ हय अत्मप्रमदेते अत्मबुद्धि भग्यवन योग्य ये तहते

English meaning not yet written for this verse.

indriyer samyogete visayera bhog am"tera mata ante kintu bhava rog pariname visayera visa hay labh rajasika sei sukh jivera svabhav

indriyer samyogete visayera bhog am"tera mata ante kintu bhava rog pariname visayera visa hay labh rajasika sei sukh jivera svabhav

इन्द्रियेर सम्योगेते विसयेर भोग अम्"तेर मत अन्ते किन्तु भव रोग परिनमे विसयेर विस हय लभ रजसिक सेइ सुख जिवेर स्वभव

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.

yaha agre anuvandhe sukhera mohan nidralasya pramadottha tamasika jan

yaha agre anuvandhe sukhera mohan nidralasya pramadottha tamasika jan

यह अग्रे अनुवन्धे सुखेर मोहन निद्रलस्य प्रमदोत्थ तमसिक जन

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.

brahmandera madhye yata nara devaloke keha nahe mukta sei triguna triloke

brahmandera madhye yata nara devaloke keha nahe mukta sei triguna triloke

ब्रह्मन्देर मध्ये यत नर देवलोके केह नहे मुक्त सेइ त्रिगुन त्रिलोके

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.

brahmana ksatriya vaisya sudra parantap svabhava prabhave gun hay karma sab

brahmana ksatriya vaisya sudra parantap svabhava prabhave gun hay karma sab

ब्रह्मन क्सत्रिय वैस्य सुद्र परन्तप स्वभव प्रभवे गुन हय कर्म सब

Brahmanas, ksatriyas, vaisyas and sudras are distinguished by their qualities of work, O chastiser of the enemy, in accordance with the modes of nature.

sama dama tapa souca ksanti se arjava jnan vijnan astikya brahma karma-bhava

sama dama tapa souca ksanti se arjava jnan vijnan astikya brahma karma-bhava

सम दम तप सोउच क्सन्ति से अर्जव ज्नन विज्नन अस्तिक्य ब्रह्म कर्मभव

Peacefulness, self-control, austerity, purity, tolerance, honesty, wisdom, knowledge, and religiousness--these are the qualities by which the brahmanas work.

sourya teja dhrti daksya yuddhe na palay dan isa bhava yata ksatriye yuyaye

sourya teja dhrti daksya yuddhe na palay dan isa bhava yata ksatriye yuyaye

सोउर्य तेज ध्र्ति दक्स्य युद्धे न पलय दन इस भव यत क्सत्रिये युयये

Heroism, power, determination, resourcefulness, courage in battle, generosity, and leadership are the qualities of work for the ksatriyas.

krsi go-raksa vanijya vaisya karma hay sudra ye svabhava tar paricarya karay

krsi go-raksa vanijya vaisya karma hay sudra ye svabhava tar paricarya karay

क्र्सि गोरक्स वनिज्य वैस्य कर्म हय सुद्र ये स्वभव तर परिचर्य करय

Farming, cow protection and business are the qualities of work for the vaisyas, and for the sudras there is labor and service to others.

ucca nica yata karma sabe siddhi hay svakarma kariya guna samsara taray

ucca nica yata karma sabe siddhi hay svakarma kariya guna samsara taray

उच्च निच यत कर्म सबे सिद्धि हय स्वकर्म करिय गुन सम्सर तरय

By following his qualities of work, every man can become perfect. Now please hear from Me how this can be done.

yini vyasti samasti va jagata karan ynaha hate bhutaganer vasana jivan svakarma kariya yadi sei prabhu bhaje siddhi-labha hay tar samsare na maje

yini vyasti samasti va jagata karan ynaha hate bhutaganer vasana jivan svakarma kariya yadi sei prabhu bhaje siddhi-labha hay tar samsare na maje

यिनि व्यस्ति समस्ति व जगत करन य्नह हते भुतगनेर वसन जिवन स्वकर्म करिय यदि सेइ प्रभु भजे सिद्धिलभ हय तर सम्सरे न मजे

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.

asamyak anusthita nija dharma sreya susthu acarana kare paradharme bhaya nija svabhava niyata yei karma anusthan nispapa haibe tahe sastrera vidhan

asamyak anusthita nija dharma sreya susthu acarana kare paradharme bhaya nija svabhava niyata yei karma anusthan nispapa haibe tahe sastrera vidhan

असम्यक अनुस्थित निज धर्म स्रेय सुस्थु अचरन करे परधर्मे भय निज स्वभव नियत येइ कर्म अनुस्थन निस्पप हैबे तहे सस्त्रेर विधन

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.

sadosa sahaja karma kabhu nahe aja tahatei siddhi labh hrdi sada bhaja jagatera saba kaj dos vina nay agrete yatha kada dhum dekha yay

sadosa sahaja karma kabhu nahe aja tahatei siddhi labh hrdi sada bhaja jagatera saba kaj dos vina nay agrete yatha kada dhum dekha yay

सदोस सहज कर्म कभु नहे अज तहतेइ सिद्धि लभ ह्र्दि सद भज जगतेर सब कज दोस विन नय अग्रेते यथ कद धुम देख यय

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.

dosamsa tyagete yatha gunamsa grahan nija satta suddha kari svadharma sadhan anasakta buddhi jit atma sprhahin naiskarma siddhi se hay sannyasa pravin

dosamsa tyagete yatha gunamsa grahan nija satta suddha kari svadharma sadhan anasakta buddhi jit atma sprhahin naiskarma siddhi se hay sannyasa pravin

दोसम्स त्यगेते यथ गुनम्स ग्रहन निज सत्त सुद्ध करि स्वधर्म सधन अनसक्त बुद्धि जित अत्म स्प्र्हहिन नैस्कर्म सिद्धि से हय सन्न्यस प्रविन

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.

siddhi-labh kari yatha brahma prapti hay samksepete kahi suna tar paricay (51-53) 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 kama parigraha krodh ar yata ache asata agraha nirmama ye santa yei brahma anubhave niscita samartha hay tahate sambhave

siddhi-labh kari yatha brahma prapti hay samksepete kahi suna tar paricay (51-53) 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 kama parigraha krodh ar yata ache asata agraha nirmama ye santa yei brahma anubhave niscita samartha hay tahate sambhave

सिद्धिलभ करि यथ ब्रह्म प्रप्ति हय सम्क्सेपेते कहि सुन तर परिचय (5153) विसुद्ध से बुद्धि युक्त ध्र्ति नियमित सव्ददि विसय त्यग रग द्वेस्जित विविक्त ये लघुभोजि यत वक मन ध्यन योग पर नित्य वैरग्य सधन अहन्कर वल दर्प कम परिग्रह क्रोध अर यत अछे असत अग्रह निर्मम ये सन्त येइ ब्रह्म अनुभवे निस्चित समर्थ हय तहते सम्भवे

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.

brahma anubhav hale prasannatm hay sok ar akanksa se nirmala niscay sarva-bhuta sama-buddhi tar paricay nirguna amara bhakti tabe labh hay

brahma anubhav hale prasannatm hay sok ar akanksa se nirmala niscay sarva-bhuta sama-buddhi tar paricay nirguna amara bhakti tabe labh hay

ब्रह्म अनुभव हले प्रसन्नत्म हय सोक अर अकन्क्स से निर्मल निस्चय सर्वभुत समबुद्धि तर परिचय निर्गुन अमर भक्ति तबे लभ हय

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.

nirguna bhaktite jane amara svarup savises nirvises tattvata ye rup se tattva-jnana labhe pravese amate ami brahma paramatmta bhagavan yate

nirguna bhaktite jane amara svarup savises nirvises tattvata ye rup se tattva-jnana labhe pravese amate ami brahma paramatmta bhagavan yate

निर्गुन भक्तिते जने अमर स्वरुप सविसेस निर्विसेस तत्त्वत ये रुप से तत्त्वज्नन लभे प्रवेसे अमते अमि ब्रह्म परमत्म्त भगवन यते

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.

bhaktite prapti se hay bhagavad svarupa premapumartha mahan nam yar rupa sei premasraye yei sarva karma kare amara prasade para-vyom labh tare

bhaktite prapti se hay bhagavad svarupa premapumartha mahan nam yar rupa sei premasraye yei sarva karma kare amara prasade para-vyom labh tare

भक्तिते प्रप्ति से हय भगवद स्वरुप प्रेमपुमर्थ महन नम यर रुप सेइ प्रेमस्रये येइ सर्व कर्म करे अमर प्रसदे परव्योम लभ तरे

Though engaged in all kinds of activities, My devotee, under My protection, reaches the eternal and imperishable abode by My grace.

se premasraye hao maccitta satata amara lagiya sarva karye hao rata sei buddhi-yoga nam amara asraya yahara prabhave karya sarva-siddhi haya

se premasraye hao maccitta satata amara lagiya sarva karye hao rata sei buddhi-yoga nam amara asraya yahara prabhave karya sarva-siddhi haya

से प्रेमस्रये हओ मच्चित्त सतत अमर लगिय सर्व कर्ये हओ रत सेइ बुद्धियोग नम अमर अस्रय यहर प्रभवे कर्य सर्वसिद्धि हय

In all activities just depend upon Me and work always under My protection. In such devotional service, be fully conscious of Me.

maccita yei se tare amara prasade sarva-duhkha samsare duhkha va visade amara se upades yeva nahi mane ahankare matta haye vinase apane

maccita yei se tare amara prasade sarva-duhkha samsare duhkha va visade amara se upades yeva nahi mane ahankare matta haye vinase apane

मच्चित येइ से तरे अमर प्रसदे सर्वदुह्ख सम्सरे दुह्ख व विसदे अमर से उपदेस येव नहि मने अहन्करे मत्त हये विनसे अपने

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.

ahankar kari bal yuddha na karibe mithya se pratijna tumi karibe svabhave

ahankar kari bal yuddha na karibe mithya se pratijna tumi karibe svabhave

अहन्कर करि बल युद्ध न करिबे मिथ्य से प्रतिज्न तुमि करिबे स्वभवे

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.

svabhavaja karma taba avasya sadhive kaunteya nirvandha sab nija karma-bhave ataev mohavase iccha nahi kara avase karibe sei tumi atahpara

svabhavaja karma taba avasya sadhive kaunteya nirvandha sab nija karma-bhave ataev mohavase iccha nahi kara avase karibe sei tumi atahpara

स्वभवज कर्म तब अवस्य सधिवे कौन्तेय निर्वन्ध सब निज कर्मभवे अतएव मोहवसे इच्छ नहि कर अवसे करिबे सेइ तुमि अतह्पर

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.

isvara ache se sarva-bhutera hrdaye karma karma-phala sab niyantra karaye mayara yantrete tini sabare ghuray bhukti vancha kare jiv jei yatha cay

isvara ache se sarva-bhutera hrdaye karma karma-phala sab niyantra karaye mayara yantrete tini sabare ghuray bhukti vancha kare jiv jei yatha cay

इस्वर अछे से सर्वभुतेर ह्र्दये कर्म कर्मफल सब नियन्त्र करये मयर यन्त्रेते तिनि सबरे घुरय भुक्ति वन्छ करे जिव जेइ यथ चय

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.

tanhara carane lao sarvato saran prasade haibe sarva vanchita purana para santi pabe ar sasvata ye sthan sarva-labh se prasade duhkha nivaran

tanhara carane lao sarvato saran prasade haibe sarva vanchita purana para santi pabe ar sasvata ye sthan sarva-labh se prasade duhkha nivaran

तन्हर चरने लओ सर्वतो सरन प्रसदे हैबे सर्व वन्छित पुरन पर सन्ति पबे अर सस्वत ये स्थन सर्वलभ से प्रसदे दुह्ख निवरन

O scion of Bharata, surrender unto Him utterly. By His grace you will attain transcendental peace and the supreme and eternal abode.

guhya guhyatara jnan kahilam ami bhala-manda vicara ye se karibe tumi vicara kariya tumi yaha iccha kara upades amara se nitya tumi smara

guhya guhyatara jnan kahilam ami bhala-manda vicara ye se karibe tumi vicara kariya tumi yaha iccha kara upades amara se nitya tumi smara

गुह्य गुह्यतर ज्नन कहिलम अमि भलमन्द विचर ये से करिबे तुमि विचर करिय तुमि यह इच्छ कर उपदेस अमर से नित्य तुमि स्मर

Thus I have explained to you the most confidential of all knowledge. Deliberate on this fully, and then do what you wish to do.

tadapeksa guhyatama ar tumi suna atyanta se priya tumi tai se vacana

tadapeksa guhyatama ar tumi suna atyanta se priya tumi tai se vacana

तदपेक्स गुह्यतम अर तुमि सुन अत्यन्त से प्रिय तुमि तै से वचन

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.

manmana mad-bhakta hao more namaskar amake paibe tumi pratijna amar

manmana mad-bhakta hao more namaskar amake paibe tumi pratijna amar

मन्मन मद्भक्त हओ मोरे नमस्कर अमके पैबे तुमि प्रतिज्न अमर

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.

sarva dharma tyagi lao amara saran raksiva tomake ami sada sarvaksan kona cinta na karibe pap nahi habe amara sarane tumi para santi pabe

sarva dharma tyagi lao amara saran raksiva tomake ami sada sarvaksan kona cinta na karibe pap nahi habe amara sarane tumi para santi pabe

सर्व धर्म त्यगि लओ अमर सरन रक्सिव तोमके अमि सद सर्वक्सन कोन चिन्त न करिबे पप नहि हबे अमर सरने तुमि पर सन्ति पबे

Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reaction. Do not fear.

abhakta va atapaska paricarya hina amara svarupe ei yara sraddha ksina upadesa na karibe gitara vacan uparokta loka sab adhikari nan

abhakta va atapaska paricarya hina amara svarupe ei yara sraddha ksina upadesa na karibe gitara vacan uparokta loka sab adhikari nan

अभक्त व अतपस्क परिचर्य हिन अमर स्वरुपे एइ यर स्रद्ध क्सिन उपदेस न करिबे गितर वचन उपरोक्त लोक सब अधिकरि नन

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.

amara bhaktake yeva upades kare parabhakti labh kari paibe amare

amara bhaktake yeva upades kare parabhakti labh kari paibe amare

अमर भक्तके येव उपदेस करे परभक्ति लभ करि पैबे अमरे

For one who explains the supreme secret to the devotees, devotional service is guaranteed, and at the end he will come back to Me.

tadapeksa naraloke priya nahi mor hay nai habe nai anande bibhor

tadapeksa naraloke priya nahi mor hay nai habe nai anande bibhor

तदपेक्स नरलोके प्रिय नहि मोर हय नै हबे नै अनन्दे बिभोर

There is no servant in this world more dear to Me than he, nor will there ever be one more dear.

amara e upades yeva vicar karibe tar jnana-yajne mor upasana habe

amara e upades yeva vicar karibe tar jnana-yajne mor upasana habe

अमर ए उपदेस येव विचर करिबे तर ज्ननयज्ने मोर उपसन हबे

And I declare that he who studies this sacred conversation worships Me by his intelligence.

sraddhavan haye yara sravana karibe punyavan tar subha loka-prapti habe

sraddhavan haye yara sravana karibe punyavan tar subha loka-prapti habe

स्रद्धवन हये यर स्रवन करिबे पुन्यवन तर सुभ लोकप्रप्ति हबे

And one who listens with faith and without envy becomes free from sinful reactions and attains to the planets where the pious dwell.

dhananjay, kaha eve kiva sanka hala dur ekagrete upades suniya pracur he partha, kiva tava ajnana andhakar pranasta haiya gela tava duhkha bhar

dhananjay, kaha eve kiva sanka hala dur ekagrete upades suniya pracur he partha, kiva tava ajnana andhakar pranasta haiya gela tava duhkha bhar

धनन्जय्, कह एवे किव सन्क हल दुर एकग्रेते उपदेस सुनिय प्रचुर हे पर्थ, किव तव अज्नन अन्धकर प्रनस्त हैय गेल तव दुह्ख भर

O conqueror of wealth, Arjuna, have you heard this attentively with your mind? And are your illusions and ignorance now dispelled?

arjun kahilen: nasta moha smrti labha tomara prasade acyuta, sandeha gela nahi se visade sthita ami nija karye tomara vacana niscayai kariba ami ghucila vandhana

arjun kahilen: nasta moha smrti labha tomara prasade acyuta, sandeha gela nahi se visade sthita ami nija karye tomara vacana niscayai kariba ami ghucila vandhana

अर्जुन कहिलेन्: नस्त मोह स्म्र्ति लभ तोमर प्रसदे अच्युत, सन्देह गेल नहि से विसदे स्थित अमि निज कर्ये तोमर वचन निस्चयै करिब अमि घुचिल वन्धन

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.

sanjay kahilen: sei se sunechi ami krsnarjuna katha adbhuta samvada romaharsana sarvatha

sanjay kahilen: sei se sunechi ami krsnarjuna katha adbhuta samvada romaharsana sarvatha

सन्जय कहिलेन्: सेइ से सुनेछि अमि क्र्स्नर्जुन कथ अद्भुत सम्वद रोमहर्सन सर्वथ

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.

vyasera prasade ami sunilam sei parama se guhyatama tulana ye nei ei yog yogesvara krsna se kahila saksat tnahar mukhe ami se sunila

vyasera prasade ami sunilam sei parama se guhyatama tulana ye nei ei yog yogesvara krsna se kahila saksat tnahar mukhe ami se sunila

व्यसेर प्रसदे अमि सुनिलम सेइ परम से गुह्यतम तुलन ये नेइ एइ योग योगेस्वर क्र्स्न से कहिल सक्सत त्नहर मुखे अमि से सुनिल

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.

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 raja punah punah sei adbhuta samvada smari hrsta ami hai kesava ara arjun katha punya gita muhurhmuhu sune nitya sarvahite rata

स्मरन करिय रज पुनह पुनह सेइ अद्भुत सम्वद स्मरि ह्र्स्त अमि है केसव अर अर्जुन कथ पुन्य गित मुहुर्ह्मुहु सुने नित्य सर्वहिते रत

O King, as I repeatedly recall this wondrous and holy dialogue between Krsna and Arjuna, I take pleasure, being thrilled at every moment.

smarana kariya sei adbhuta svarupa punah punah hrsta man hay aparupa

smarana kariya sei adbhuta svarupa punah punah hrsta man hay aparupa

स्मरन करिय सेइ अद्भुत स्वरुप पुनह पुनह ह्र्स्त मन हय अपरुप

O King, when I remember the wonderful form of Lord Krsna, I am struck with even greater wonder, and I rejoice again and again.

yatha yogesvar krsna partha dhanurdhar tatha sri vijaya bhuti dhruva nirantar yei nam sei krsna nahi se antara suddha nam yar hay sei dhurandhara

yatha yogesvar krsna partha dhanurdhar tatha sri vijaya bhuti dhruva nirantar yei nam sei krsna nahi se antara suddha nam yar hay sei dhurandhara

यथ योगेस्वर क्र्स्न पर्थ धनुर्धर तथ स्रि विजय भुति ध्रुव निरन्तर येइ नम सेइ क्र्स्न नहि से अन्तर सुद्ध नम यर हय सेइ धुरन्धर

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.

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.