Subject: Gita Gan and Bhagavad Gita as it is in full harmony

[Paramananda das]

Subject: Gita Gan and Bhagavad Gita as it is in full harmony

In the late 1980 th and early 1990th Jayadvaita Swami gave at least one seminar on Straight thinking strong speaking in Vrindavana Institute for Higher education ,which was based on a mundane book he gave the same class over and over again based on the various kinds of arguments ,straw man arguments, circular reasoning so he is very smart in mundane wrangling, but though I took that class at VIHE, I felt cheated as it was really more of a mundane class than something Krsna conscious .Reading from a mundane book in Vrindavana really wanted me to throw up . Now if we read Srila Prabhupadas own Gita Gan that is Srila Prabhupadas translation of the Bhagavad Gita slokas into Bengali and English we can see that his later Bhagavad Gita as it is ,is very much in line with his Macmillan Bhagavad Gita here as an example is Bhagavad Gita chapter 3 Song Name: Yadi Buddhi Yoga Srestha
Official Name: Chapter 3
Author: A.C. Bhaktivedanta Swami Prabhupada
Book Name: Gitar Gan
Language: Bengali
http://kksongs.org/images/india.png
LYRICS:
(1)
arjun kahilen:
yadi buddhi-yoga srestha ohe janardan
ghor yuddhe niyojita kara ki karan
(2)
dvarthak kathay buddhi mohit ye hay
niscit ya hay kaha sreya upajay
(3)
sri-bhagavan kahilen:
dvibidha loker nistha balechi tomare
samkhya ar jnana-yog yogya adhikare
(4)
vihita karmer nistha na kari arambha
naiskarma jnan ye carca hay eka dambh
vihita karmer tyage cittasuddhi nay
keval sannyase karya siddhi nahi hay
(5)
ksanek samay matra na kariya karma
thakite pare na keha svabhavik dharma
prakrtir gun yatha sabar nirvandha
sei karya kare yate karamer vandha
(6)
karmendriya rodh kari manete smarana
iha nahi cittasuddhi naiskarma karan
ataev sei vyakti vimudhatma hay
indriyartha mithyacari sastrete kahay
(7)
kintu yadi nijendriya samyata niyame
karmer arambha kare yatha yatha krame
vatul na hay markat vairagya kari
antarnistha hale hay sahay sri-hari
sei hay karma-yog karmendriya dvara
asakti-rahit karma vises prakara
(8)
niyamita karma bhala sei akarma apeksa
anadhikarira karma tyaga, para-mukhapeksa
sarir nirvaha yar nahe karma vina
karma-tyag tar pakse hay vidambana
(9)
yajnesvar bhagavaner santos lagiya
niyamita karma kara asakti tyajiya
ar yata karma hay bandhera karana
ataeva sei karya kara nivarana
bhagavada santosartha karmera prasanga
yata kichu acarana saba mukta sanga
(10)
prajapati srsti kari yajnera sadhana
upades karechila sune prajagana
yajnera sadhana kari sukhi hao sabe
yajna-dvara bhog pabe indriya vaibhave
(11)
adhikari devagan yajnera prabhave
yajna anusthan dekhi sabe prita habe
paraspara priti-bhav hale sampadana
bhogera samagri sreya nahe anatana
(12)
yajnete santusta haye abhista ye bhoga
devatara dyaya sab pracura prayoga
sei datta anna yaha devatara dyaya
tnahader na diya khaya cor sei hay
(13)
yajnera sadhana kari anna yeva khay
muktira pathete cale pap nahi hay
ar yeba anna pak nija svarthe kare
paper bojha krame bade duhkha-bhog tare
(14)
anna kheye jiv bnace anna ye jivana
sei anna utpadane vrsti ye karana
sei vrsti hay yadi yajna karye hay
sei yajna sadhya hay karmera karana
(15)
karma yaha veda-vani nahe mano-dharma
veda-vani bhagavadukti aksarera karana
ataeva karma hay isvara-sadhana
sarva-gata brahma-nitya yajnete sthapana
(16)
sei se brahmera cakra ache pravartita
se cakre ye nahi hay visesa vartita
papera jivana tar ati bhayankara
indriya pritaye kare papa paraspara
(17)
ar ye bujhiyache atma-tattva-sar
karya karma kichu nai karibar tar
purna-jnane bhagavane bhakti kare yei
atma-trpta atma-jnani tusta atmatei
(18)
arthanartha vicaradi atma-trpta nahe
kartavya-kartavya yaha veda-sastra kahe
se nahe kahara rni nijartha sadhane
sarvasva hayeche purna saranya sarane
(19)
ataev anasakta haye karya kara
yukta vairagya sei tate hao drdha
anasakta karya kare parama padete
yogya hay krame krame se pada labhite
(20)
janakadi mahajan karma sadhya kari
siddhi-labh karechila apani acari
tumi-o serup kara loka-siksa lagi
labh nai kichumatra markata vairagi
(21)
srestha vyakti yaha kare lokera adarsa
itara janata yaha kare hay harsa
srestha vyakti yaha kichu pramanya svikare
tahai svikarya hay prati ghare ghare
(22)
amara kartavya nai tribhuvana majhe
partha tumi jana keva samatulya ache
raptavya baliya kichu kotha nahi mor
tathapi dekhaha ami kartavye vibhor
(23)
ami yadi karma tyaji atandrita haye
mama vartma sabe anugamana karaye
(24)
phal ei habe sabai ucchanna yabe
amara darsita path dekhara abhabe
vidhi ar kichu nahi rabe dharatale
vinasta haibe ei prajara sakale
(25)
vidvaner ye kartavya avidvan sama
vahyata asakta haye karma samagama
antare asakti nai lokera samgraha
vidvaner hay sei karmete agraha
(26)
buddhi-bhed nahi kari mudha karmider
ajnani ye hay tara tai herpher
tai se sajate habe sarva karma majhe
apani acari sab avidyara saje
(27)
vidvana murkhete hay ei matra bhed
prakrtir vas ek anya se bicched
prakrtir gune vas karya kari yay
ahamkare matta haye nije karta hay
apanar paricaya prakrtira mane
dehe atma-buddhi kare asatyera dhyane
(28)
tattvavit ye vidvan bujhe guna-karma
gun dvara karya hay jane sar-marma
ataev guna-karya na kare sajjan
prakrtir guna-karya asakta na han
(29)
guna-karme asakti se gunete sammudha
prakrta nijeke mane sei karye drdha
bhava-rogi mudha jane na kari bancan
karmera yojana hate krame jnan val
(30)
ataev tumi partha chada abhiman
tomar samasta sakti kara more dan
karma-phal ama chada nirmama haiya
yuddha kara asa tyaji mudhata tyajiya
(31)
amara emata karya anusthan kari
sarva karma kare sudhu bhajite sri-hari
sraddhavan mor bhakta asuya-bihin
karma-phal mukta hay bhaktite bilin
(32)
prakrti-sadrsa cesta kare gunavan
prakrtir vase sarva karya anusthan
(33)
vahukal hate yara prakrtir vas
nigraha karite nare haiya vivas
(34)
ataev indriyarthe rag dves chadi
visayete rag dves kichu nahi kari
tahar vasete nije kabhu na rahiba
anasakta visayete madhavera seva
(35)
nija dharma sreya jana para-dharmapeksa
bhagavad seva lagi karma-yoga siksa
svadharme nidhan bhala nahe paradharma
bhala kari bujha tumi ei gudha marma
(36)
arjun kahilen:
he varsneya kaha tumi bujhaiya more
ki lagi hayeche jiva yukta papa ghore
aniccha-sattveo hay pape niyojita
avasa haiya kare papa se garhita
(37)
sri-bhagavan kahilen:
kam ar krodh hay rajogun dvara
abhibhuta baddha-jiv tri-jagate sara
jnani-jiv ei dui maha satru jane
kare tai gunatita karya savadhane
(38)
tri-jagate kam matra sarva avaran
agunete dhum yatha dhusara darsan
athava jarayu yatha garbha avaran
alpadhik ei sab kamera karan
(39)
ei nitya vairi kare jnana avaran
jiv tahe vaddha hay nahe sadharan
kam hay duspuran agnira saman
ataev kam lagi hao savadhan
(40)
sei kam adhisthita indriyadi mane
vuddhite vasiya anke nikhila bhuvane
vaddha jiv se karan deha abhimani
svatantryer vyavahar nahi jane jnani
(41)
ataev he bharat! prathamete kam
niyantrita kari hao sampurna niskam
bhaktira dharana sei kama jaya janya
se jnan vijnan-nasi, nahi patha anya
(42)
baddha-jiv jada-buddhi indriya pradhan
indriyadhipati man karmera bidhan
man hate para-buddhi tarpar atma
ataev kara seva sei paramatma
(43)
aprakrta buddhi dvara kara dasya tar
ghucibe sakal moha kama vyavahar
sei se upay ek satru jinibar
kamarupa durasada keha nahi ar
(44)
bhaktivedanta kahe sri-gitara gan
sune yadi suddha bhakta krsnagata-pran
TRANSLATION
1) Arjuna said: O Janardana, O Kesava, why do You urge me to engage in this ghastly warfare, if You think that intelligence is better than fruitive work?
2) My intelligence is bewildered by Your equivocal instructions. Therefore, please tell me decisively what is most beneficial for me.
3) The Blessed Lord said: O sinless Arjuna, I have already explained that there are two classes of men who realize the Self. Some are inclined to understand Him by empirical, philosophical speculation, and others are inclined to know Him by devotional work.
4) Not by merely abstaining from work can one achieve freedom from reaction, nor by renunciation alone can one attain perfection.
5) All men are forced to act helplessly according to the impulses born of the modes of material nature; therefore no one can refrain from doing something, not even for a moment.
6) One who restrains the senses and organs of action, but whose mind dwells on sense objects, certainly deludes himself and is called a pretender.
7) On the other hand, he who controls the senses by the mind and engages his active organs in works of devotion, without attachment, is by far superior.
8) Perform your prescribed duty, for action is better than inaction. A man cannot even maintain his physical body without work.
9) Work done as a sacrifice for Visnu has to be performed, otherwise work binds one to this material world. Therefore, O son of Kunti, perform your prescribed duties for His satisfaction, and in that way you will always remain unattached and free from bondage.
10) In the beginning of creation, the Lord of all creatures sent forth generations of men and demigods, along with sacrifices for Visnu, and blessed them by saying, "Be thou happy by this yajna [sacrifice] because its performance will bestow upon you all desirable things."
11) The demigods, being pleased by sacrifices, will also please you; thus nourishing one another, there will reign general prosperity for all.
12) In charge of the various necessities of life, the demigods, being satisfied by the performance of yajna [sacrifice], supply all necessities to man. But he who enjoys these gifts, without offering them to the demigods in return, is certainly a thief.
13) The devotees of the Lord are released from all kinds of sins because they eat food which is offered first for sacrifice. Others, who prepare food for personal sense enjoyment, verily eat only sin.
14) All living bodies subsist on food grains, which are produced from rains. Rains are produced by performance of yajna [sacrifice], and yajna is born of prescribed duties.
15) Regulated activities are prescribed in the Vedas, and the Vedas are directly manifested from the Supreme Personality of Godhead. Consequently the all-pervading Transcendence is eternally situated in acts of sacrifice.
16) My dear Arjuna, a man who does not follow this prescribed Vedic system of sacrifice certainly leads a life of sin, for a person delighting only in the senses lives in vain.
17) One who is, however, taking pleasure in the self, who is illuminated in the self, who rejoices in and is satisfied with the self only, fully satiated--for him there is no duty.
18) A self-realized man has no purpose to fulfill in the discharge of his prescribed duties, nor has he any reason not to perform such work. Nor has he any need to depend on any other living being.
19) Therefore, without being attached to the fruits of activities, one should act as a matter of duty; for by working without attachment, one attains the Supreme.
20) Even kings like Janaka and others attained the perfectional stage by performance of prescribed duties. Therefore, just for the sake of educating the people in general, you should perform your work.
21) Whatever action is performed by a great man, common men follow in his footsteps. And whatever standards he sets by exemplary acts, all the world pursues.
22) O son of Prtha, there is no work prescribed for Me within all the three planetary systems. Nor am I in want of anything, nor have I need to obtain anything--and yet I am engaged in work.
23) For, if I did not engage in work, O Partha, certainly all men would follow My path.
24) If I should cease to work, then all these worlds would be put to ruination. I would also be the cause of creating unwanted population, and I would thereby destroy the peace of all sentient beings.
25) As the ignorant perform their duties with attachment to results, similarly the learned may also act, but without attachment, for the sake of leading people on the right path.
26) Let not the wise disrupt the minds of the ignorant who are attached to fruitive action, they should not be encouraged to refrain from work, but to engage in work in the spirit of devotion.
27) The bewildered spirit soul, under the influence of the three modes of material nature, thinks himself to be the doer of activities, which are in actuality carried out by nature.
28) One who is in knowledge of the Absolute Truth, O mighty-armed, does not engage himself in the senses and sense gratification, knowing well the differences between work in devotion and work for fruitive results.
29) Bewildered by the modes of material nature, the ignorant fully engage themselves in material activities and become attached. But the wise should not unsettle them, although these duties are inferior due to the performers' lack of knowledge.
30) Therefore, O Arjuna, surrendering all your works unto Me, with mind intent on Me, and without desire for gain and free from egoism and lethargy, fight.
31) One who executes his duties according to My injunctions and who follows this teaching faithfully, without envy, becomes free from the bondage of fruitive actions.
32) But those who, out of envy, disregard these teachings and do not practice them regularly, are to be considered bereft of all knowledge, befooled, and doomed to ignorance and bondage.
33) Even a man of knowledge acts according to his own nature, for everyone follows his nature. What can repression accomplish?
34) Attraction and repulsion for sense objects are felt by embodied beings, but one should not fall under the control of senses and sense objects because they are stumbling blocks on the path of self-realization.
35) It is far better to discharge one's prescribed duties, even though they may be faultily, than another's duties. Destruction in the course of performing one's own duty is better than engaging in another's duties, for to follow another's path is dangerous.
36) Arjuna said: O descendant of Vrsni, by what is one impelled to sinful acts, even unwillingly, as if engaged by force?
37) The Blessed Lord said: It is lust only, Arjuna, which is born of contact with the material modes of passion and later transformed into wrath, and which is the all-devouring, sinful enemy of this world.
38) As fire is covered by smoke, as a mirror is covered by dust, or as the embryo is covered by the womb, similarly, the living entity is covered by different degrees of this lust.
39) Thus, a man's pure consciousness is covered by his eternal enemy in the form of lust, which is never satisfied and which burns like fire.
40) The senses, the mind and the intelligence are the sitting places of this lust, which veils the real knowledge of the living entity and bewilders him.
41) Therefore, O Arjuna, best of the Bharatas, in the very beginning curb this great symbol of sin [lust] by regulating the senses, and slay this destroyer of knowledge and self-realization.
42) The working senses are superior to dull matter; mind is higher than the senses; intelligence is still higher than the mind; and he [the soul] is even higher than the intelligence.
43) Thus knowing oneself to be transcendental to material senses, mind and intelligence, one should control the lower self by the higher self and thus--by spiritual strength--conquer this insatiable enemy known as lust.
44) Thus Bhaktivedanta sings the song of Sri Gita, with the hope that hearing this, Krsna conscious pure devotees will be pleased.
However Jayadvaita Swami with his expertise in false arguments and blind sided the BBT and many devotees in ISKCON into thinking that his mundane interpretation of Srila Prabhupadas books is the correct version .I really hope this will wake up some devotees to the truth of this matter, but to me JAS appears to be like an incarnation of Sripada Sankacaraya to have distorted Srila Prabhupadas teachings.Except for Sankacarya has been given orders to teach Mayavadi philosophy by Sri Krsna Himself to drive out Buddhisme from India, but JAS has single handedly destroyed Srila Prabhupadas books for those who take his teaching and version of Prabhupadas books over Srila Prabhupadas own books, thus everyone has been send on a path to hell by JAS and accepted Bhagavad Gita as it it not, over Srila Prabhupadas Bhagavad Gita as it is