Vedavani Karmakandi Samsara Asraye lyrics

sri-bhagavan kahilen: vedavani karmakandi samsara asraye nana yoni prapta hay kabhu mukta nay samsara ye vrksa sei asvattha avyay urdhvamula adhah-sakha nahi tar ksay puspita vedera chanda se brahmera patra mohita se veda-vakya jagata sarvatra

sri-bhagavan kahilen: vedavani karmakandi samsara asraye nana yoni prapta hay kabhu mukta nay samsara ye vrksa sei asvattha avyay urdhvamula adhah-sakha nahi tar ksay puspita vedera chanda se brahmera patra mohita se veda-vakya jagata sarvatra

स्रिभगवन कहिलेन्: वेदवनि कर्मकन्दि सम्सर अस्रये नन योनि प्रप्त हय कभु मुक्त नय सम्सर ये व्र्क्स सेइ अस्वत्थ अव्यय उर्ध्वमुल अधह्सख नहि तर क्सय पुस्पित वेदेर छन्द से ब्रह्मेर पत्र मोहित से वेदवक्य जगत सर्वत्र

The Blessed Lord said: There is a banyan tree which has its roots upward and its branches down and whose leaves are the Vedic hymns. One who knows this tree is the knower of the Vedas.

vrksera se sakhali urdhva adhah-gati gunera vasete yar yatha vidhi-mati se vrksera sakha yata visayera bhog nija karma anusare yata bhava-rog baddha-jiva ghure sei vrksa dale dale manusya-loka se bhunje nija karmaphale (3-4) ksudra-buddhi manusya se sima nahi pay ananta akase tar adi anta nay kiva rupa se vrksera taha nahi bujhe ananta kalera madhye jiv yuddha yujhe se asvattha vrksa hay sudrdha ye mul se mul katite hay sata sata bhul anasakti ek astra se mul katite sei se ye drdha astra samsara jinite katiya se vrksa-mul satyera sandhan bhagya-krame yar hay tate avasthan se yay vaikuntha-loke phire nahi ase e vrksera mul yatha se purusa pase se adi puruse adya kara ye prapatti janmadi se yaha hate prakrti pravrtti

vrksera se sakhali urdhva adhah-gati gunera vasete yar yatha vidhi-mati se vrksera sakha yata visayera bhog nija karma anusare yata bhava-rog baddha-jiva ghure sei vrksa dale dale manusya-loka se bhunje nija karmaphale (3-4) ksudra-buddhi manusya se sima nahi pay ananta akase tar adi anta nay kiva rupa se vrksera taha nahi bujhe ananta kalera madhye jiv yuddha yujhe se asvattha vrksa hay sudrdha ye mul se mul katite hay sata sata bhul anasakti ek astra se mul katite sei se ye drdha astra samsara jinite katiya se vrksa-mul satyera sandhan bhagya-krame yar hay tate avasthan se yay vaikuntha-loke phire nahi ase e vrksera mul yatha se purusa pase se adi puruse adya kara ye prapatti janmadi se yaha hate prakrti pravrtti

व्र्क्सेर से सखलि उर्ध्व अधह्गति गुनेर वसेते यर यथ विधिमति से व्र्क्सेर सख यत विसयेर भोग निज कर्म अनुसरे यत भवरोग बद्धजिव घुरे सेइ व्र्क्स दले दले मनुस्यलोक से भुन्जे निज कर्मफले (34) क्सुद्रबुद्धि मनुस्य से सिम नहि पय अनन्त अकसे तर अदि अन्त नय किव रुप से व्र्क्सेर तह नहि बुझे अनन्त कलेर मध्ये जिव युद्ध युझे से अस्वत्थ व्र्क्स हय सुद्र्ध ये मुल से मुल कतिते हय सत सत भुल अनसक्ति एक अस्त्र से मुल कतिते सेइ से ये द्र्ध अस्त्र सम्सर जिनिते कतिय से व्र्क्समुल सत्येर सन्धन भग्यक्रमे यर हय तते अवस्थन से यय वैकुन्थलोके फिरे नहि असे ए व्र्क्सेर मुल यथ से पुरुस पसे से अदि पुरुसे अद्य कर ये प्रपत्ति जन्मदि से यह हते प्रक्र्ति प्रव्र्त्ति

The branches of this tree extend downward and upward, nourished by the three modes of material nature. The twigs are the objects of the senses. This tree also has roots going down, and these are bound to the fruitive actions of human society. 3-4) The real form of this tree cannot be perceived in this world. No one can understand where it ends, where it begins, or where its foundation is. But with determination one must cut down this tree with the weapon of detachment. So doing, one must seek that place from which, having once gone, one never returns, and there surrender to that Supreme Personality of Godhead from whom everything has began and in whom everything is abiding since time immemorial.

nirabhiman nirmoha sangadose mukta nityanitya buddhi yar kamana nivrtta sukha duhkha dvandva mukta jada mudha nay vidhijna purusa pay se pada avyay

nirabhiman nirmoha sangadose mukta nityanitya buddhi yar kamana nivrtta sukha duhkha dvandva mukta jada mudha nay vidhijna purusa pay se pada avyay

निरभिमन निर्मोह सन्गदोसे मुक्त नित्यनित्य बुद्धि यर कमन निव्र्त्त सुख दुह्ख द्वन्द्व मुक्त जद मुध नय विधिज्न पुरुस पय से पद अव्यय

One who is free from illusion, false prestige, and false association, who understands the eternal, who is done with material lust and is freed from the duality of happiness and distress, and who knows how to surrender unto the Supreme Person, attains to that eternal kingdom.

se akase jyotirmaye surya va sasanka avasyak nahi tatha kimba se pavaka sekhane praves hale phire nahi ase nitya-kal mor dhame se jana nivase

se akase jyotirmaye surya va sasanka avasyak nahi tatha kimba se pavaka sekhane praves hale phire nahi ase nitya-kal mor dhame se jana nivase

से अकसे ज्योतिर्मये सुर्य व ससन्क अवस्यक नहि तथ किम्ब से पवक सेखने प्रवेस हले फिरे नहि असे नित्यकल मोर धमे से जन निवसे

That abode of Mine is not illumined by the sun or moon, nor by electricity. One who reaches it never returns to this material world.

yata jiv mor amsa nahe se apar sanatan tar satta jivaloke ghor ekhane se man ar indriya-vandhane karsana karaye kata prakrtir sthane

yata jiv mor amsa nahe se apar sanatan tar satta jivaloke ghor ekhane se man ar indriya-vandhane karsana karaye kata prakrtir sthane

यत जिव मोर अम्स नहे से अपर सनतन तर सत्त जिवलोके घोर एखने से मन अर इन्द्रियवन्धने कर्सन करये कत प्रक्र्तिर स्थने

The living entities in this conditioned world are My eternal, fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind.

bar bar kata deha se ye prapta hay ek deha chade ar anye pravesay vayu gandha yatha yay sthan sthanantare karma-phal suksma sei deha dehantare

bar bar kata deha se ye prapta hay ek deha chade ar anye pravesay vayu gandha yatha yay sthan sthanantare karma-phal suksma sei deha dehantare

बर बर कत देह से ये प्रप्त हय एक देह छदे अर अन्ये प्रवेसय वयु गन्ध यथ यय स्थन स्थनन्तरे कर्मफल सुक्स्म सेइ देह देहन्तरे

The living entity in the material world carries his different conceptions of life from one body to another as the air carries aromas.

sarirera anusar sravana darsan sparsana, rasana ar ghran va manan se sarire jiva kare visay sevan baddha-jiva kare sei samsara bhraman

sarirera anusar sravana darsan sparsana, rasana ar ghran va manan se sarire jiva kare visay sevan baddha-jiva kare sei samsara bhraman

सरिरेर अनुसर स्रवन दर्सन स्पर्सन, रसन अर घ्रन व मनन से सरिरे जिव करे विसय सेवन बद्धजिव करे सेइ सम्सर भ्रमन

The living entity, thus taking another gross body, obtains a certain type of ear, tongue, and nose and sense of touch, which are grouped about the mind. He thus enjoys a particular set of sense objects.

mudhaloka na vicare ki bhave ki hay utkranti sthiti bhog kar va kothay yar jnana-caksu ache gurura krpay bhagyavan sei jan dekhivare pay

mudhaloka na vicare ki bhave ki hay utkranti sthiti bhog kar va kothay yar jnana-caksu ache gurura krpay bhagyavan sei jan dekhivare pay

मुधलोक न विचरे कि भवे कि हय उत्क्रन्ति स्थिति भोग कर व कोथय यर ज्ननचक्सु अछे गुरुर क्र्पय भग्यवन सेइ जन देखिवरे पय

The foolish cannot understand how a living entity can quit his body, nor can they understand what sort of body he enjoys under the spell of the modes of nature. But one whose eyes are trained in knowledge can see all this.

kata yogi vaijnanik cesta vahu kare atmajnan abhavete vrtha ghuri mare kintu yeva atmajnani atmavasthita dekhite samartha hay suddha avahita

kata yogi vaijnanik cesta vahu kare atmajnan abhavete vrtha ghuri mare kintu yeva atmajnani atmavasthita dekhite samartha hay suddha avahita

कत योगि वैज्ननिक चेस्त वहु करे अत्मज्नन अभवेते व्र्थ घुरि मरे किन्तु येव अत्मज्ननि अत्मवस्थित देखिते समर्थ हय सुद्ध अवहित

The endeavoring transcendentalist, who is situated in self-realization, can see all this clearly. But those who are not situated in self-realization cannot see what is taking place, though they may try to.

ei ye suryera tej akhila jagate candrera kirana kimba ache bhala-mate amara prabhava sei abhasa se hay ami yake alo di-i se alo pay

ei ye suryera tej akhila jagate candrera kirana kimba ache bhala-mate amara prabhava sei abhasa se hay ami yake alo di-i se alo pay

एइ ये सुर्येर तेज अखिल जगते चन्द्रेर किरन किम्ब अछे भलमते अमर प्रभव सेइ अभस से हय अमि यके अलो दिइ से अलो पय

The splendor of the sun, which dissipates the darkness of this whole world, comes from Me. And the splendor of the moon and the splendor of fire are also from Me.

ei ye prthivi yatha vayu-madhye bhase amara se sakti dhare savete pravese ami se ousadhi yata posana karite candra-rupe rasmi-dan kari se tahate

ei ye prthivi yatha vayu-madhye bhase amara se sakti dhare savete pravese ami se ousadhi yata posana karite candra-rupe rasmi-dan kari se tahate

एइ ये प्र्थिवि यथ वयुमध्ये भसे अमर से सक्ति धरे सवेते प्रवेसे अमि से ओउसधि यत पोसन करिते चन्द्ररुपे रस्मिदन करि से तहते

I enter into each planet, and by My energy they stay in orbit. I become the moon and thereby supply the juice of life to all vegetables.

ami vaisvanara hai dehamatra vasi pranapan vayuyoge bhaksya dravya kasi

ami vaisvanara hai dehamatra vasi pranapan vayuyoge bhaksya dravya kasi

अमि वैस्वनर है देहमत्र वसि प्रनपन वयुयोगे भक्स्य द्रव्य कसि

I am the fire of digestion in every living body, and I am the air of life, outgoing and incoming, by which I digest the four kinds of foodstuff.

sabara hrdaye ami, sannivista antaryami, ama hate smrti jnan man ami se jagai kare,ami se bhulai tare, ama hate hay apohan yata veda prthivite,amara se tallasete, ami hai saba vedavedya ami se vedanta-vit,ami ye vedanta-krt, vedantera katha suna adya

sabara hrdaye ami, sannivista antaryami, ama hate smrti jnan man ami se jagai kare,ami se bhulai tare, ama hate hay apohan yata veda prthivite,amara se tallasete, ami hai saba vedavedya ami se vedanta-vit,ami ye vedanta-krt, vedantera katha suna adya

सबर ह्र्दये अमि, सन्निविस्त अन्तर्यमि, अम हते स्म्र्ति ज्नन मन अमि से जगै करे,अमि से भुलै तरे, अम हते हय अपोहन यत वेद प्र्थिविते,अमर से तल्लसेते, अमि है सब वेदवेद्य अमि से वेदन्तवित्,अमि ये वेदन्तक्र्त्, वेदन्तेर कथ सुन अद्य

I am seated in everyone's heart, and from Me come remembrance, knowledge and forgetfulness. By all the Vedas I am to be known; indeed I am the compiler of Vedanta, and I am the knower of the Vedas.

vaddha mukta purusa se hay dvi-prakar dui name paricita se ksara aksar vaddha jiv yata hay tar ksara nam aksara kutastha jiv nitya mukta-dham

vaddha mukta purusa se hay dvi-prakar dui name paricita se ksara aksar vaddha jiv yata hay tar ksara nam aksara kutastha jiv nitya mukta-dham

वद्ध मुक्त पुरुस से हय द्विप्रकर दुइ नमे परिचित से क्सर अक्सर वद्ध जिव यत हय तर क्सर नम अक्सर कुतस्थ जिव नित्य मुक्तधम

There are two classes of beings, the fallible and the infallible. In the material world every entity is fallible, and in the spiritual world every entity is called infallible.

taha hate ye uttam purusa pradhan isvara se paramatma thake sarvasthan

taha hate ye uttam purusa pradhan isvara se paramatma thake sarvasthan

तह हते ये उत्तम पुरुस प्रधन इस्वर से परमत्म थके सर्वस्थन

Besides these two, there is the greatest living personality, the Lord Himself, who has entered into these worlds and is maintaining them.

ksara va aksara hate ami se uttam ataev ghosita nam purusottam

ksara va aksara hate ami se uttam ataev ghosita nam purusottam

क्सर व अक्सर हते अमि से उत्तम अतएव घोसित नम पुरुसोत्तम

Because I am transcendental, beyond both the fallible and the infallible, and because I am the greatest, I am celebrated both in the world and in the Vedas as that Supreme Person.

ye more bujhila srestha se purusottama sakala sandeha chadi haila uttama se janila sarva veda nirmala hrday he bharat! sarvabhave se more bhajay

ye more bujhila srestha se purusottama sakala sandeha chadi haila uttama se janila sarva veda nirmala hrday he bharat! sarvabhave se more bhajay

ये मोरे बुझिल स्रेस्थ से पुरुसोत्तम सकल सन्देह छदि हैल उत्तम से जनिल सर्व वेद निर्मल ह्र्दय हे भरत्! सर्वभवे से मोरे भजय

Whoever knows Me as the Supreme Lord, without doubting, is to be understood as the knower of everything, and He therefore engages himself in full devotional service, O son of Bharata.

ei se sastrera gudha marma katha suna tumi se nispapa hao suddha tava man iha ye bujhila bhagye hala buddhiman he bharat! krta-krtya se hala mahan

ei se sastrera gudha marma katha suna tumi se nispapa hao suddha tava man iha ye bujhila bhagye hala buddhiman he bharat! krta-krtya se hala mahan

एइ से सस्त्रेर गुध मर्म कथ सुन तुमि से निस्पप हओ सुद्ध तव मन इह ये बुझिल भग्ये हल बुद्धिमन हे भरत्! क्र्तक्र्त्य से हल महन

This is the most confidential part of the Vedic scriptures, O sinless one, and it is disclosed now by Me. Whoever understands this will become wise, and his endeavors will know perfection.

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.