knowrohit07/gita_dataset huggingface dataset:
Chapter 17

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.
Chapter 17

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.
Chapter 17

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.
Chapter 17

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.
Chapter 17

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. Calmness of mind, mildness, taciturnity, selfrestraint, and purity of heart, this is called the penance mental.
Chapter 17

The speech which causes no sorrow, which is true, agreeable, and beneficial, and the study of the Vedas, (this) is called the penance vocal. 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.
Chapter 17

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.
Chapter 17

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.
Chapter 17

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.
Chapter 17

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.
Chapter 17

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.
Chapter 17

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.
Chapter 17

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.'
Chapter 17

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.'
Chapter 17

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.
Chapter 17

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.'
Chapter 17

`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.'
Chapter 18

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.
Chapter 18

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.
Chapter 18

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.
Chapter 18

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.
Chapter 18

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.
Chapter 18

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.
Chapter 18

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.
Chapter 18

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.
Chapter 18

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.
Chapter 18

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).
Chapter 18

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.
Chapter 18

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.
Chapter 18

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.
Chapter 18

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.
Chapter 18

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.
Chapter 18

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).
Chapter 18

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).
Chapter 18

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.
Chapter 18

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.
Chapter 18

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).
Chapter 18

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.
Chapter 18

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.
Chapter 18

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.
Chapter 18

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.
Chapter 18

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.
Chapter 18

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.
Chapter 18

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.
Chapter 18

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.
Chapter 18

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.
Chapter 18

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.
Chapter 18

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.
Chapter 18

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.
Chapter 18

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.