bajrangCoder/bhagvatgita-alpaca huggingface dataset:
You are the father of the world movable and immovable you its great and venerable master; there is none equal to you, whence can there be one greater, O you whose power is unparalleled in all the three worlds? Therefore I bow and prostrate myself, and would propitiate you, the praiseworthy lord. Be pleased, O god! to pardon (my guilt) as a father (that of his) son, a friend (that of his) friend, or a husband (that of his) beloved. I am delighted at seeing what I had never seen before, and my heart is also alarmed by fear. Show me that same form, O god! Be gracious, O lord of gods! O you pervading the universe!
I wish to see you bearing the coronet and the mace, with the discus in hand, just the same (as before). O you of thousand arms! O you of all forms! assume that same four-handed form. The Deity said: O Arguna! being pleased (with you), I have by my own mystic power shown you this supreme form, full of glory, universal, infinite, primeval, and which has not been seen before by any one else but you, O you hero among the Kauravas! I cannot be seen in this form by any one but you, (even) by (the help of) the study of the Vedas, or of sacrifices, nor by gifts, nor by actions, nor by fierce penances.
Be not alarmed, be not perplexed, at seeing this form of mine, fearful like this. Free from fear and with delighted heart, see now again that same form of mine. Sangaya said: Having thus spoken to Arguna, Vasudeva again showed his own form, and the high-souled one becoming again of a mild form, comforted him who had been affrighted. Arguna said: O Ganardana! seeing this mild, human form of yours, I am now in my right mind, and have come to my normal state.
The Deity said: Even the gods are always desiring to see this form of mine, which it is difficult to get a sight of, and which you have seen. I cannot be seen, as you have seen me, by (means of) the Vedas, not by penance, not by gift, nor yet by sacrifice. But, O Arguna! by devotion to me exclusively, I can in this form be truly known, seen, and assimilated with, O terror of your foes!
He who performs acts for (propitiating) me, to whom I am the highest (object), who is my devotee, who is free from attachment, and who has no enmity towards any being, he, O son of Pandu I comes to me. Arguna said: Of the worshippers, who thus, constantly devoted, meditate on you, and those who (meditate) on the unperceived and indestructible, which do best know devotion? The Deity said: Those who being constantly devoted, and possessed of the highest faith, worship me with a mind fixed on me, are deemed by me to be the most devoted.
Arguna said: Of the worshippers, who thus, constantly devoted, meditate on you, and those who (meditate) on the unperceived and indestructible, which do best know devotion? The Deity said: Those who being constantly devoted, and possessed of the highest faith, worship me with a mind fixed on me, are deemed by me to be the most devoted. But those, who, restraining the (whole) group of the senses, and with a mind at all times equable, meditate on the indescribable, indestructible, unperceived (principle) which is all-pervading, unthinkable, indifferent,
immovable, and constant, they, intent on the good of all beings, necessarily attain to me. For those whose minds are attached to the unperceived, the trouble is much greater. Because the unperceived goal is obtained by embodied (beings) with difficulty.
As to those, however, O son of Pritha! who, dedicating all their actions to me, and (holding) me as their highest (goal), worship me, meditating on me with a devotion towards none besides me, and whose minds are fixed on me, I, without delay, come forward as their deliverer from the ocean of this world of death. Place your mind on me only; fix your understanding on me. In me you will dwell, hereafter, (there is) no doubt. But if you are unable to fix your mind steadily on me, then, O Dhanangaya! endeavour to obtain me by the abstraction of mind (resulting) from continuous meditation.
If you are unequal even to continuous meditation, then let acts for (propitiating) me be your highest (aim). Even performing actions for (propitiating) me, you will attain perfection. If you are unable to do even this, then resort to devotion to me, and, with self-restraint, abandon all fruit of action. For knowledge is better than continuous meditation; concentration is esteemed higher than knowledge; and the abandonment of fruit of action than concentration; from (that) abandonment, tranquillity soon (results).
That devotee of mine, who hates no being, who is friendly and compassionate, who is free from egoism, and from (the idea that this or that is) mine, to whom happiness and misery are alike, who is forgiving, contented, constantly devoted, self-restrained, and firm in his determinations, and whose mind and understanding are devoted to me, he is dear to me. He through whom the world is not agitated, and who is not agitated by the world, who is free from joy and anger and fear and agitation, he too is dear to me.
That devotee of mine, who is unconcerned, pure, assiduous, impartial, free from distress, who abandons all actions (for fruit), he is dear to me. He who is full of devotion to me, who feels no joy and no aversion, who does not grieve and does not desire, who abandons (both what is) agreeable and (what is) disagreeable, he is dear to me. He who is alike to friend and foe, as also in honour and dishonour, who is alike in cold and heat, pleasure and pain, who is free from attachments,
to whom praise and blame are alike, who is taciturn, and contented with anything whatever (that comes), who is homeless, and of a steady mind, and full of devotion, that man is dear to me. But those devotees who, imbued with faith, and (regarding) me as their highest (goal), resort to this holy (means for attaining) immortality, as stated, they are extremely dear to me. The Deity said: This body, O son of Kunti! is called Kshetra and the learned call him who knows it the Kshetragna.
The Deity said: This body, O son of Kunti! is called Kshetra and the learned call him who knows it the Kshetragna. And know me also, O descendant of Bharata! to be the Kshetragna in all Kshetras. The knowledge of Kshetra and Kshetragna is deemed by me (to be real) knowledge. Now hear from me in brief what that Kshetra (is), what (it is) like, what changes (it undergoes), and whence (it comes), and what is he, and what his powers,
(all which) is sung in various ways by sages in numerous hymns, distinctly, and in well-settled texts full of argument, giving indications or full instruction about the Brahman. The great elements, egoism, the understanding, the unperceived also, the ten senses, and the one, and the five objects of sense, desire, aversion, pleasure, pain, body, consciousness, courage, thus in brief has been declared the Kshetra with changes.
Absence of vanity, absence of ostentatiousness, absence of hurtfulness, forgiveness, straightforwardness, devotion to a preceptor, purity, steadiness, self-restraint, indifference towards objects of sense, and also absence of egoism; perception of the misery and evil of birth, death, old age, and disease; absence of attachment, absence of self-identifying regard for son, wife, home, and so forth; and constant equability on the approach of (both what is) agreeable and (what is) disagreeable;
unswerving devotion to me, without meditation on any one else; resorting to clean places, distaste for assemblages of men, constancy in knowledge of the relation of the individual self to the supreme, perception of the object of knowledge of the truth, this is called knowledge; that is ignorance which is opposed to this. I will declare that which is the object of knowledge, knowing which, one reaches immortality; the highest Brahman, having no beginning nor end, which cannot be said to be existent or non-existent.
It has hands and feet on all sides, it has eyes, heads, and faces on all sides, it has ears on all sides, it stands pervading everything in the world. Possessed of the qualities of all the senses, (but) devoid of all senses, unattached, it supports all, is devoid of qualities, and the enjoyer of qualities. It is within all things and without them; it is movable and also immovable; it is unknowable through (its) subtlety; it stands afar and near.
Not different in (different) things, but standing as though different, it should be known to be the supporter of (all) things, and that which absorbs and creates (them). It is the radiance even of the radiant (bodies); it is said (to be) beyond darkness. It is knowledge, the object of knowledge, that which is to be attained to by knowledge, and placed in the heart of all. Thus in brief have Kshetra, knowledge, and the object of knowledge been declared. My devotee, knowing this, becomes fit for assimilation with me.
Know nature and spirit both (to be) without beginning, and know all developments and qualities (to be) produced from nature. Nature is said to be the origin of the capacity of working (residing) in the body and the senses; and spirit is said (to be) the origin of the capacity of enjoying pleasures and pains. For spirit with nature joined, enjoys the qualities born of nature. And the cause of its birth in good or evil wombs is the connexion with the qualities.
The supreme spirit in this body is called supervisor, adviser, supporter, enjoyer, the great lord, and the supreme self also. He who thus knows nature and spirit, together with the qualities, is not born again, however living. Some by concentration see the self in the self by the self; others by the Sankhya-yoga; and others still by the Karma-yoga;
others yet, not knowing this, practise concentration, after hearing from others. They, too, being (thus) devoted to hearing (instruction) cross beyond death. Whatever thing movable or immovable comes into existence, know that to be from the connexion of Kshetra and Kshetragna, O chief of the descendants of Bharata! He sees (truly), who sees the supreme lord abiding alike in all entities, and not destroyed though they are destroyed.
For he who sees the lord abiding everywhere alike, does not destroy himself by himself, and then reaches the highest goal. He sees (truly), who sees (all) actions (to be) in every way done by nature alone, and likewise the self (to be) not the doer. When a man sees all the variety of entities as existing in one, and (all as) emanating from that, then he becomes (one with) the Brahman.
This inexhaustible supreme self, being without beginning and without qualities, does not act, and is not tainted, O son of Kunti! though stationed in the body. As by (reason of its) subtlety the all-pervading space is not tainted, so the self stationed in every body is not tainted.
The Deity said: Again I will declare (to you) the highest knowledge, the best of (all sorts of) knowledge, having learnt which, all sages have reached perfection beyond (the bonds of) this (body). Those who, resorting to this knowledge, reach assimilation with my essence, are not born at the creation, and are not afflicted at the destruction (of the universe). The great Brahman is a womb for me, in which I cast the seed. From that, O descendant of Bharata! is the birth of all things.
Of the bodies, O son of Kunti! which are born from all wombs, the (main) womb is the great Brahman, and I (am) the father, the giver of the seed. Goodness, passion, darkness, these qualities born from nature, O you of mighty arms! bind down the inexhaustible soul in the body. Of these, goodness, which, in consequence of being untainted, is enlightening and free from (all) misery, binds the soul, O sinless one! with the bond of pleasure and the bond of knowledge.
Know that passion consists in being enamoured, and is produced from craving and attachment. That, O son of Kunti! binds down the embodied (self) with the bond of action. Darkness (you must) know to be born of ignorance, it deludes all embodied (selfs). And that, O descendant of Bharata! binds down (the self) with heedlessness, indolence, and sleep. Goodness unites (the self) with pleasure; passion, O descendant of Bharata! with action; and darkness with heedlessness, after shrouding up knowledge.
Passion and darkness being repressed, goodness stands, O descendant of Bharata! Passion and goodness (being repressed), darkness; and likewise darkness and goodness (being repressed), passion. When in this body at all portals light (that is to say) knowledge prevails, then should one know goodness to be developed. Avarice, activity, performance of actions, want of tranquillity, desire, these are produced, O chief of the descendants of Bharata! when passion is developed.
Want of light, want of activity heedlessness, and delusion, these are produced, O descendant of Kuru! when darkness is developed. When an embodied (self) encounters death, while goodness is developed, then he reaches the untainted worlds of those who know the highest. Encountering death during (the prevalence of) passion, he is born among those attached to action. Likewise, dying during (the prevalence of) darkness, he is born in the wombs of the ignorant.
The fruit of meritorious action is said to be good, untainted; while the fruit of passion is misery; and the fruit of darkness ignorance. From goodness is produced knowledge, from passion avarice, and from darkness heedlessness and delusion and ignorance also. Those who adhere to (the ways of) goodness go up; the passionate remain in the middle; while those of the qualities of darkness, adhering to the ways of the lowest quality, go down.
When a right-seeing person sees none but the qualities (to be) the doers (of all action), and knows what is above the qualities, he enters into my essence. The embodied (self), who transcends these three qualities, from which bodies are produced, attains immortality, being freed from birth and death and old age and misery. Arguna said: What are the characteristics, O lord! of one who has transcended these three qualities? What is his conduct, and how does he transcend these three qualities?
The Deity said: He is said to have transcended the qualities, O son of Pandu! who is not averse to light and activity and delusion (when they) prevail, and who does not desire (them when they) cease; who sitting like one unconcerned is never perturbed by the qualities; who remains steady and moves not, (thinking) merely that the qualities exist; who is self-contained; to whom pain and pleasure are alike; to whom a sod and a stone and gold are alike; to whom what is agreeable and what is disagreeable are alike; who has discernment;
to whom censure and praise of himself are alike; who is alike in honour and dishonour; who is alike towards the sides of friends and foes; and who abandons all action. And he who worships me with an unswerving devotion, transcends these qualities, and becomes fit for (entrance into) the essence of the Brahman.
The Deity said: They say the inexhaustible Asvattha has (its) roots above, (its) branches below; the Khandas are its leaves. He who knows it knows the Vedas. Upwards and downwards extend its branches, which are enlarged by the qualities, and the sprouts of which are sensuous objects. And downwards to this human world are continued its roots which lead on to action. Its form is not thus known here, nor (its) end, nor beginning, nor support. But having with the firm weapon of unconcern, cut this Asvattha, whose roots are firmly fixed,
then should one seek for that seat from which those that go there never return, (thinking) that one rests on that same primal being, from whom the ancient course (of worldly life) emanated. Those who are free from pride and delusion, who have overcome the evils of attachment, who are constant in (contemplating) the relation of the supreme and individual self, from whom desire has departed, who are free from the pairs (of opposites) called pleasure and pain, go undeluded to that imperishable seal. The sun does not light it, nor the moon, nor fire. That is my highest abode, going to which none returns.
An eternal portion of me it is, which, becoming an individual soul in the mortal world, draws (to itself) the senses with the mind as the sixth. Whenever the ruler (of the bodily frame) obtains or quits a body, he goes taking these (with him) as the wind (takes) perfumes from (their) seats. And presiding over the senses of hearing and seeing and touch, and taste, and smell, and the mind, he enjoys sensuous objects.
Those who are deluded do not see (him) remaining in or quitting (a body), enjoying or joined to the qualities; they see, who have eyes of knowledge. Devotees making efforts perceive him abiding within their selfs. But those whose selfs have not been refined, and who have no discernment, do not perceive him even (after) making efforts. Know that glory (to be) mine which, dwelling in the sun, lights up the whole world, or in the moon or fire.
Entering the earth, I by my power support all things, and becoming the juicy moon, I nourish all herbs. I becoming the fire, and dwelling in the bodies of (all) creatures, and united with the upward and downward life-breaths, cause digestion of the fourfold food. And I am placed in the heart of all; from me (come) memory, knowledge, and their removal; I alone am to be learnt from all the Vedas; I am the author of the Vedantas; and I alone know the Vedas.
There are these two beings in the world, the destructible and the indestructible. The destructible (includes) all things. The unconcerned one is (what is) called the indestructible. But the being supreme is yet another, called the highest self, who as the inexhaustible lord, pervading the three worlds, supports (them). And since I transcend the destructible, and since I am higher also than the indestructible, therefore am I celebrated in the world and in the Vedas as the best of beings.
He who, undeluded, thus knows me the best of beings, worships me every way, O descendant of Bharata! knowing everything. Thus, O sinless one! have I proclaimed this most mysterious science. He who knows this, has done all he need do, and he becomes possessed of discernment. Freedom from fear, purity of heart, perseverance in (pursuit of) knowledge and abstraction of mind, gifts, self-restraint, and sacrifice, study of the Vedas, penance, straightforwardness,
Freedom from fear, purity of heart, perseverance in (pursuit of) knowledge and abstraction of mind, gifts, self-restraint, and sacrifice, study of the Vedas, penance, straightforwardness, harmlessness, truth, freedom from anger, renunciation, tranquillity, freedom from the habit of backbiting, compassion for (all) beings, freedom from avarice, gentleness, modesty, absence of vain activity, noblemindedness, forgiveness, courage, purity, freedom from a desire to injure others, absence of vanity, (these), O descendant of Bharata! are his who is born to godlike endowments.
Ostentatiousness, pride, vanity, anger, and also harshness and ignorance (are) his, O son of Pritha! who is born to demoniac endowments. Godlike endowments are deemed to be (means) for final emancipation, demoniac for bondage. Grieve not, O descendant of Bharata! you are born to god-like endowments. (There are) two classes of created beings in this world, the godlike and the demoniac; the godlike (class) has been described at length; now hear from me, O son of Pritha! about the demoniac.
Demoniac persons know not action or inaction, neither purity nor yet (correct) conduct nor veracity are in them. They say the universe is devoid of truth, devoid of fixed principle, and devoid of a ruler, produced by union (of male and female) caused by lust, and nothing else. Holding this view, (these) enemies of the world, of ruined; selfs, of little knowledge, and of ferocious actions, are born for the destruction (of the world).
Entertaining insatiable desire, full of vanity, ostentatiousness, and frenzy, they adopt false notions through delusion, and engage in unholy observances. Indulging in boundless thoughts ending with death, given up to the enjoyment of objects of desire, being resolved that that is all, bound down by nets of hopes in hundreds, given up to anger and desire, they wish to obtain heaps of wealth unfairly for enjoying objects of desire.
`This have I obtained to-day; this wish I will obtain; this wealth is mine; and this also shall be mine; this foe I have killed; others too I will destroy; I am lord, I am the enjoyer, I am perfect, strong, happy; I have wealth; I am of noble birth; who else is like me? I will sacrifice; I will make gifts; I will rejoice.' Thus deluded by ignorance,
tossed about by numerous thoughts, surrounded by the net of delusion, and attached to the enjoyment of objects of desire, they fall down into impure hell. Honoured (only) by themselves, void of humility, and full of the pride and frenzy of wealth, these calumniators; (of the virtuous) perform sacrifices, which are sacrifices only in name, with ostentatiousness and against prescribed rules; indulging (their) vanity, brute force, arrogance, lust, and anger; and hating me in their own bodies and in those of others.
These enemies, ferocious, meanest of men, and unholy, I continually hurl down to these worlds, only into demoniac wombs. Coming into demoniac wombs, deluded in every birth, they go down to the vilest state, O son of Kunti! without ever coming to me. Threefold is this way to hell, ruinous to the self, lust, anger, and likewise avarice; therefore one should abandon this triad.
Released from these three ways to darkness, O son of Kunti! a man works out his own salvation, and then proceeds to the highest goal. He who abandoning scripture ordinances, acts under the impulse of desire, does not attain perfection, nor happiness, nor the highest goal.
Arguna said: What is the state of those, O Krishna! who worship with faith, (but) abandoning scripture ordinances goodness, passion, or darkness? The Deity said: Faith is of three kinds in embodied (beings), it is produced from dispositions. It is of the quality of goodness, of the quality of passion, and of the quality of darkness. Hear about it. The faith of all, O descendant of Bharata! is conformable to the heart. A being here is full of faith, and whatever is a man's faith, that is a man himself.
Those of the quality of goodness worship the gods; those of the quality of passion the Yakshas and Rakshases; and the others, the people of the quality of darkness, worship departed (spirits) and the multitudes of Bhutas. Know those to-be of demoniac convictions, who practise fierce penance not ordained by scripture; who are full of ostentatiousness and egoism, and of desire, attachment, and stubbornness; who are without discernment; and who torment the groups of organs in (their) bodies, and me also seated within (those) bodies.
The food also, which is liked by all, and likewise the sacrifice, the penance, and gifts, are of three kinds. Listen to the distinctions regarding them as follows. The kinds of food which increase life, energy, strength, health, comfort, and relish, which are savoury, oleaginous, full of nutrition, and agreeable, are liked by the good. The kinds of food which are bitter, acid, saltish, too hot, sharp, rough, and burning, and which cause pain, grief, and disease, are desired by the passionate.
And the food which is cold, tasteless, stinking, stale, impure, and even leavings, are liked by the dark. That sacrifice is good which, being prescribed in (scripture) ordinances, is performed by persons not wishing for the fruit (of it), and after determining (in their) mind that the sacrifice must needs be performed. But when a sacrifice is performed, O highest of the descendants of Bharata! with an expectation of fruit (from it), and for the purpose of ostentation, know that sacrifice (to be) passionate.
They call that sacrifice dark, which is against the ordinances (of scripture), in which no food is dealt out (to Brahmanas, &c.), which is devoid of Mantras, devoid of Dakshina presents, and which is without faith. Paying reverence to gods, Brahmanas, preceptors, and men of knowledge; purity, straightforwardness, life as Brahmakarin, and harmlessness, (this) is called the penance bodily. The speech which causes no sorrow, which is true, agreeable, and beneficial, and the study of the Vedas, (this) is called the penance vocal.