bajrangCoder/bhagvatgita-alpaca huggingface dataset:
Calmness of mind, mildness, taciturnity, selfrestraint, and purity of heart, this is called the penance mental. This threefold penance, practised with perfect faith, by men who do not wish for the fruit, and who are possessed of devotion, is called good. The penance which is done for respect, honour, and reverence, and with ostentatiousness, and which is uncertain and transient, is here called passionate.
And that penance is described as dark, which is performed under a misguided conviction, with pain to oneself, or for the destruction of another. That gift is said (to be) good, which is given, because it ought to be given, to one who (can) do no service (in return), at a (proper) place and time, and to a (proper) person. But that gift which is given with much difficulty, for a return of services, or even with an expectation of fruit, is said to be passionate.
And that gift is described as dark, which is given to unfit persons, at an unfit place and time, without respect, and with contempt. Om, Tad, and Sat, this is said (to be) the threefold designation of the Brahman. By that, the Brahmanas and the Vedas and sacrifices were created in olden times. Hence, the performance by those who study the Brahman, of sacrifices, gifts, and penances, prescribed by the ordinances (of scripture, always commence after saying `Om.'
Those who desire final emancipation perform the various acts of sacrifice and penance, and the various acts of gift, without expectation of fruit, after (saying) `Tad.' `Sat' is employed to express existence and goodness; and likewise, O son of Pritha! the word `Sat' is used to express an auspicious act. Constancy in (making) sacrifices, penances, and gifts, is called `Sat'; and (all) action, too, of which that is the object, is also called `Sat.'
Whatever oblation is offered, whatever is given, whatever penance is performed, and whatever is done, without faith, that, O son of Pritha! is called `Asat,' and that is nought, both after death and here. Arguna said: O you of mighty arms! O Hrishikesa! O destroyer of Kesin! I wish to know the truth about renunciation and abandonment distinctly. The Deity said: By renunciation the sages understand the rejection of actions done with desires. The wise call the abandonment of the fruit of all actions (by the name) abandonment.
Arguna said: O you of mighty arms! O Hrishikesa! O destroyer of Kesin! I wish to know the truth about renunciation and abandonment distinctly. The Deity said: By renunciation the sages understand the rejection of actions done with desires. The wise call the abandonment of the fruit of all actions (by the name) abandonment. Some wise men say, that action should be abandoned as being full of evil; and others, that the actions of sacrifice, gift, and penance should not be abandoned.
As to that abandonment, O best of the descendants of Bharata! listen to my decision; for abandonment, O bravest of men! is described (to be) threefold. The actions of sacrifice, gift, and penance should not be abandoned; they must needs be performed; for sacrifices, gifts, and penances are means of sanctification to the wise. But even these actions, O son of Pritha! should be performed, abandoning attachment and fruit; such is my excellent and decided opinion.
The renunciation of prescribed action is not proper. Its abandonment through delusion I is described as of the quality of darkness. When a man abandons action, merely as being troublesome, through fear of bodily affliction, he does not obtain the fruit of abandonment by making (such) passionate abandonment. When prescribed action is performed, O Arguna! abandoning attachment and fruit also, merely because it ought to be performed, that is deemed (to be) a good abandonment.
He who is possessed of abandonment, being full of goodness, and talented, and having his doubts destroyed, is not averse from unpleasant actions, is not attached to pleasant (ones). Since no embodied (being) can abandon actions without exception, he is said to be possessed of abandonment, who abandons the fruit of action. The threefold fruit of action, agreeable, disagreeable, and mixed, accrues after death to those who are not possessed of abandonment, but never to renouncers.
Learn from me, O you of mighty arms! these five causes of the completion of all actions, declared in the Sankhya system. The substratum, the agent likewise, the various sorts of organs, and the various and distinct movements, and with these the deities, too, as the fifth. Whatever action, just or otherwise, a man performs with his body, speech, and mind, these five are its causes.
That being so, the undiscerning man, who being of an unrefined understanding, sees the agent in the immaculate self, sees not (rightly). He who has no feeling of egoism, and whose mind is not tainted, even though he kills (all) these people, kills not, is not fettered (by the action). Knowledge, the object of knowledge, the knower threefold is the prompting to action. The instrument, the action, the agent, thus in brief is action threefold.
Knowledge and action and agent are declared in the enumeration of qualities (to be) of three classes only, according to the difference of qualities. Hear about these also as they really are. Know that knowledge to be good, by which (a man) sees one entity, inexhaustible, and not different in all things (apparently) different (from one another). Know that knowledge to be passionate, which is (based) on distinctions (between different entities), which sees in all things various entities of different kinds.
And that is described as dark, which clings to one created (thing) only as everything, which is devoid of reason, devoid of real principle, and insignificant. That action is called good, which is prescribed, which is devoid of attachment, which is not done from (motives of) affection or aversion, (and which is done) by one not wishing for the fruit. That is described as passionate, which (occasions) much trouble, is performed by one who wishes for objects of desire, or one who is full of egotism.
The action is called dark, which is commenced through delusion, without regard to consequences, loss, injury, or strength. That agent is called good, who has cast off attachment, who is free from egotistic talk, who is possessed of courage and energy, and unaffected by success or ill-success. That agent is called passionate, who is full of affections, who wishes for the fruit of actions, who is covetous, cruel, and impure, and feels joy and sorrow.
That agent is called dark, who is without application, void of discernment, headstrong, crafty, malicious, lazy, melancholy, and slow. Now hear, O Dhanangaya! the threefold division of intelligence and courage, according to qualities, which I am about to declare exhaustively and distinctly. That intelligence, O son of Pritha! is good which understands action and inaction, what ought to be done and what ought not to be done, danger and the absence of danger, emancipation and bondage.
That intelligence, O son of Pritha! is passionate, by which one imperfectly understands piety and impiety, what ought to be done and also what ought not to be done. That intelligence, O son of Pritha! is dark, which shrouded by darkness, understands impiety (to be) piety, and all things incorrectly. That courage, O son of Pritha! is good courage, which is unswerving, and by which one controls the operations of the mind, breath, and senses, through abstraction.
But, O Arguna! that courage is passionate, by which one adheres to piety, lust, and wealth, and through attachment wishes, O son of Pritha! for the fruit. That courage is dark, O son of Pritha! by which an undiscerning man does not give up sleep, fear, sorrow, despondency, and folly. Now, O chief of the descendants of Bharata! hear from me about the three sorts of happiness.
That happiness is called good, in which one is pleased after repetition (of enjoyment), and reaches the close of all misery, which is like poison first and comparable to nectar in the long run, and which is produced from a clear knowledge of the self.  That happiness is called passionate, which (flows) from contact between the senses and their objects, and which is at first comparable to nectar and in the long run like poison. That happiness is described as dark, which arises from sleep, laziness, heedlessness, which deludes the self, both at first and in its consequences.
There is no entity either on earth or in heaven among the gods, which is free from these three qualities born of nature. The duties of Brahmanas, Kshatriyas, and Vaisyas, and of Sudras, too, O terror of your foes! are distinguished according to the qualities born of nature. Tranquillity, restraint of the senses, penance, purity, forgiveness, straightforwardness, also knowledge, experience, and belief (in a future world), this is the natural duty of Brahmanas.
Valour, glory, courage, dexterity, not slinking away from battle, gifts, exercise of lordly power, this is the natural duty of Kshatriyas. Agriculture, tending cattle, trade, (this) is the natural duty of Vaisyas. And the natural duty of Sudras, too, consists in service. (Every) man intent on his own respective duties obtains perfection. Listen, now, how one intent on one's own duty obtains perfection.
Worshipping, by (the performance of) his own duty, him from whom all things proceed, and by whom all this is permeated, a man obtains perfection. One's duty, though defective, is better than another's duty well performed. Performing the duty prescribed by nature, one does not incur sin. O son of Kunti! one should not abandon a natural duty though tainted with evil; for all actions are enveloped by evil, as fire by smoke.
One who is self-restrained, whose understanding is unattached everywhere, from whom affections have departed, obtains the supreme perfection of freedom from action by renunciation. Learn from me, only in brief, O son of Kunti! how one who has obtained perfection attains the Brahman, which is the highest culmination of knowledge. A man possessed of a pure understanding, controlling his self by courage, discarding sound and other objects of sense, casting off affection and aversion;
who frequents clean places, who eats little, whose speech, body, and mind are restrained, who is always intent on meditation and mental abstraction, and has recourse to unconcern, who abandoning egoism, stubbornness, arrogance, desire, anger, and (all) belongings, has no (thought that this or that is) mine, and who is tranquil, becomes fit for assimilation with the Brahman. Thus reaching the Brahman, and with a tranquil self, he grieves not, wishes not; but being alike to all beings, obtains the highest devotion to me.
By (that) devotion he truly understands who I am and how great. And then understanding me truly, he forthwith enters into my (essence). Even performing all actions, always depending on me, he, through my favour, obtains the imperishable and eternal seat. Dedicating in thought all actions to me, be constantly given up to me, (placing) your thoughts on me, through recourse to mental abstraction.
(Placing) your thoughts on me, you will cross over all difficulties by my favour. But if you will not listen through egotism, you will be ruined. If entertaining egotism, you think that you may not fight, vain, indeed, is that resolution of yours. Nature will constrain youThat, O son of Kunti! which through delusion you do not wish to do, you will do involuntarily, tied down by your own duty, flowing from your nature.
The lord, O Arguna! is seated in the region of the heart of all beings, turning round all beings (as though) mounted on a machine, by his delusion. With him, O descendant of Bharata! seek shelter in every way; by his favour you will obtain the highest tranquillity, the eternal seat. Thus have I declared to you the knowledge more mysterious than any mystery. Ponder over it thoroughly, and then act as you like.
Once more, listen to my excellent words most mysterious of all. Strongly I like you, therefore I will declare what ts for your welfare. On me (place) your mind, become my devotee, sacrifice to me, reverence me, and you will certainly come to me. I declare to you truly, you are dear to me. Forsaking all duties, come to me as (your) sole refuge. I will release you from all sins. Be not grieved.
This you should never declare to one who performs no penance, who is not a devotee, nor to one who does not wait on (some preceptor), nor yet to one who calumniates me. He who, with the highest devotion to me, will proclaim this supreme mystery among my devotees, will come to me, freed from (all) doubts. No one amongst men is superior to him in doing what is dear to me. And there will never be another on earth dearer to me than he.
And he who will study this holy dialogue of ours, will, such is my opinion, have offered to me the sacrifice of knowledge. And the man, also, who with faith and without carping will listen (to this), will be freed (from sin), and attain to the holy regions of those who perform pious acts. Have you listened to this, O son of Pritha! with a mind (fixed) on (this) one point only? Has your delusion (caused) by ignorance been destroyed, O Dhanangaya?
Arguna said: Destroyed is my delusion; by your favour, O undegraded one! I (now) recollect myself I stand freed from doubts. I will do your bidding. Sangaya said: Thus did I hear this dialogue between Vasudeva and the high-minded son of Pritha, (a dialogue) wonderful and causing the hair to stand on end. By the favour of Vyasa, I heard this highest mystery, (this) devotion, from Krishna himself, the lord of the possessors of mystic power, who proclaimed it in person.
Life’s purpose lies in understanding our dharma, our sacred duty. Just as a river flows inexorably toward the ocean, so must we fulfill our roles in this cosmic play. The Gita declares: 'You have the right to perform your prescribed duties, but you are not entitled to the fruits of your actions.'
Reflect upon your svadharma, the duty inherent to your station in life. Whether you are a warrior, a scholar, a merchant, or a laborer, perform your tasks selflessly. The Gita advises: 'Better is one’s own dharma, though imperfectly performed, than the dharma of another well-performed.'
Knowledge is the lamp that dispels darkness. Seek wisdom from scriptures, sages, and inner self-awareness. The Gita emphasizes: 'Knowledge is better than mere ritualistic practice; meditation is better than knowledge; renunciation of the fruits of action is better than meditation.'
Study diligently, but remember that true knowledge transcends textbooks. The Gita advises: 'He who is temperate in habits can mitigate material pains by practicing the yoga system.'
Seek detachment without forsaking responsibilities. The Gita advises: 'Perform your prescribed duties without attachment, for the sake of sacrifice.'
Know that I am the imperishable reality—the source and sustainer of all. The Gita declares: 'I am the taste of water, the light of the sun and the moon, the syllable ‘Om’ in Vedic mantras; I am the sound in ether and the ability in man.'
In the Bhagavad Gita, Lord Krishna teaches us about the concept of Nishkama Karma, which means selfless action without attachment to the results. When we perform our duties without being overly attached to the outcomes, we can find inner peace and fulfillment. One relevant verse from the Bhagavad Gita is from Chapter 2, Verse 47: 'You have a right to perform your prescribed duties, but you are not entitled to the fruits of your actions. Never consider yourself the cause of the results of your activities, and never be attached to not doing your duty.' This verse reminds us that we should focus on our actions and duties sincerely, without being preoccupied with the results. By letting go of our attachment to the outcomes, we can free ourselves from the anxiety and disappointment that can arise when things don't go as planned. So, continue to work hard and do your best, but detach yourself from the results. Trust in the process and have faith that your efforts are not in vain, even if the results may not be immediate or as expected. Keep moving forward with a sense of duty and dedication, knowing that you are on the right path.