knowrohit07/gita_dataset huggingface dataset:
Chapter 2

A man's mind is steady, when he withdraws his senses from (all) objects of sense, as the tortoise (withdraws) its limbs from all sides. Objects of sense withdraw themselves from a person who is abstinent; not so the taste (for those objects). But even the taste departs from him, when he has seen the Supreme. The boisterous senses, O son of Kunti! carry away by force the mind even of a wise man, who exerts himself (for final emancipation).
Chapter 2

Objects of sense withdraw themselves from a person who is abstinent; not so the taste (for those objects). But even the taste departs from him, when he has seen the Supreme. The boisterous senses, O son of Kunti! carry away by force the mind even of a wise man, who exerts himself (for final emancipation). Restraining them, all, a man should remain engaged in devotion, making me his only resort. For his mind is steady whose senses are under his control.
Chapter 2

The boisterous senses, O son of Kunti! carry away by force the mind even of a wise man, who exerts himself (for final emancipation). Restraining them, all, a man should remain engaged in devotion, making me his only resort. For his mind is steady whose senses are under his control. The man who ponders over objects of sense forms an attachment to them; from (that) attachment is produced desire; and from desire anger is produced;
Chapter 2

Restraining them, all, a man should remain engaged in devotion, making me his only resort. For his mind is steady whose senses are under his control. The man who ponders over objects of sense forms an attachment to them; from (that) attachment is produced desire; and from desire anger is produced; from anger results want of discrimination; from want of discrimination, confusion of the memory; from confusion of the memory, loss of reason; and in consequence of loss of reason he is utterly ruined.integrity
Chapter 2

The man who ponders over objects of sense forms an attachment to them; from (that) attachment is produced desire; and from desire anger is produced; from anger results want of discrimination; from want of discrimination, confusion of the memory; from confusion of the memory, loss of reason; and in consequence of loss of reason he is utterly ruined.integrity But the self-restrained man who moves among objects with senses under the control of his own self, and free from affection and aversion, obtains tranquillity.discipline
Chapter 2

from anger results want of discrimination; from want of discrimination, confusion of the memory; from confusion of the memory, loss of reason; and in consequence of loss of reason he is utterly ruined.integrity But the self-restrained man who moves among objects with senses under the control of his own self, and free from affection and aversion, obtains tranquillity.discipline When there is tranquillity, all his miseries are destroyed, for the mind of him whose heart is tranquil soon becomes steady.
Chapter 2

But the self-restrained man who moves among objects with senses under the control of his own self, and free from affection and aversion, obtains tranquillity.discipline When there is tranquillity, all his miseries are destroyed, for the mind of him whose heart is tranquil soon becomes steady. He who is not self-restrained has no steadiness of mind; nor has he who is not self-restrained perseverance in the pursuit of self-knowledge;
Chapter 2

When there is tranquillity, all his miseries are destroyed, for the mind of him whose heart is tranquil soon becomes steady. He who is not self-restrained has no steadiness of mind; nor has he who is not self-restrained perseverance in the pursuit of self-knowledge; there is no tranquillity for him who does not persevere in the pursuit of self-knowledge; and whence can there be happiness for one who is not tranquil?
Chapter 2

He who is not self-restrained has no steadiness of mind; nor has he who is not self-restrained perseverance in the pursuit of self-knowledge; there is no tranquillity for him who does not persevere in the pursuit of self-knowledge; and whence can there be happiness for one who is not tranquil? For the heart which follows the rambling senses leads away his judgment, as the wind leads a boat astray upon the waters.
Chapter 2

there is no tranquillity for him who does not persevere in the pursuit of self-knowledge; and whence can there be happiness for one who is not tranquil? For the heart which follows the rambling senses leads away his judgment, as the wind leads a boat astray upon the waters. Therefore, O you of mighty arms! his mind is steady whose senses are restrained on all sides from objects of sense.
Chapter 2

For the heart which follows the rambling senses leads away his judgment, as the wind leads a boat astray upon the waters. Therefore, O you of mighty arms! his mind is steady whose senses are restrained on all sides from objects of sense. The self-restrained man is awake, when it is night for all beings; and when all beings are awake, that is the night of the right-seeing, sage.
Chapter 2

Therefore, O you of mighty arms! his mind is steady whose senses are restrained on all sides from objects of sense. The self-restrained man is awake, when it is night for all beings; and when all beings are awake, that is the night of the right-seeing, sage. He into whom all objects of desire enter, as waters enter the ocean, which, (though) replenished, (still) keeps its position unmoved, he only obtains tranquillity; not he who desires (those) objects of desire.
Chapter 2

The self-restrained man is awake, when it is night for all beings; and when all beings are awake, that is the night of the right-seeing, sage. He into whom all objects of desire enter, as waters enter the ocean, which, (though) replenished, (still) keeps its position unmoved, he only obtains tranquillity; not he who desires (those) objects of desire. The man who, casting off all desires, lives free from attachments, who is free from egoism, and from (the feeling that this or that is) mine, obtains tranquillity.
Chapter 2

He into whom all objects of desire enter, as waters enter the ocean, which, (though) replenished, (still) keeps its position unmoved, he only obtains tranquillity; not he who desires (those) objects of desire. The man who, casting off all desires, lives free from attachments, who is free from egoism, and from (the feeling that this or that is) mine, obtains tranquillity.
Chapter 3

The man who, casting off all desires, lives free from attachments, who is free from egoism, and from (the feeling that this or that is) mine, obtains tranquillity. This, O son of Pritha! is the Brahmic state; attaining to this, one is never deluded; and remaining in it in (one's) last moments, one attains (brahma-nirvana) the Brahmic bliss. Arguna said: If, O Ganardana! devotion is deemed by you to be superior to action, then why, O Kesava! do you prompt me to (this) fearful action?
Chapter 3

This, O son of Pritha! is the Brahmic state; attaining to this, one is never deluded; and remaining in it in (one's) last moments, one attains (brahma-nirvana) the Brahmic bliss. Arguna said: If, O Ganardana! devotion is deemed by you to be superior to action, then why, O Kesava! do you prompt me to (this) fearful action? You seem, indeed, to confuse my mind by equivocal words. Therefore, declare one thing determinately, by which I may attain the highest good.
Chapter 3

Arguna said: If, O Ganardana! devotion is deemed by you to be superior to action, then why, O Kesava! do you prompt me to (this) fearful action? You seem, indeed, to confuse my mind by equivocal words. Therefore, declare one thing determinately, by which I may attain the highest good. The Deity said: O sinless one! I have already declared, that in this world there is a twofold path that of the Sankhyas by devotion in the shape of (true) knowledge; and that of the Yogins by devotion in the shape of action.
Chapter 3

You seem, indeed, to confuse my mind by equivocal words. Therefore, declare one thing determinately, by which I may attain the highest good. The Deity said: O sinless one! I have already declared, that in this world there is a twofold path that of the Sankhyas by devotion in the shape of (true) knowledge; and that of the Yogins by devotion in the shape of action. A man does not attain freedom from action, merely by not engaging in action; nor does he attain perfection by mere renunciation.
Chapter 3

The Deity said: O sinless one! I have already declared, that in this world there is a twofold path that of the Sankhyas by devotion in the shape of (true) knowledge; and that of the Yogins by devotion in the shape of action. A man does not attain freedom from action, merely by not engaging in action; nor does he attain perfection by mere renunciation. For nobody ever remains even for an instant without performing some action; since the qualities of nature constrain everybody, not having free-will (in the matter), to some action.
Chapter 3

A man does not attain freedom from action, merely by not engaging in action; nor does he attain perfection by mere renunciation. For nobody ever remains even for an instant without performing some action; since the qualities of nature constrain everybody, not having free-will (in the matter), to some action. The deluded man who restraining the organs of action, continues to think in his mind about objects of sense, is called a hypocrite.
Chapter 3

For nobody ever remains even for an instant without performing some action; since the qualities of nature constrain everybody, not having free-will (in the matter), to some action. The deluded man who restraining the organs of action, continues to think in his mind about objects of sense, is called a hypocrite. But he, O Arguna! who restraining his senses by his mind, and being free from attachments, engages in devotion (in the shape) of action, with the organs of action, is far superior.
Chapter 3

The deluded man who restraining the organs of action, continues to think in his mind about objects of sense, is called a hypocrite. But he, O Arguna! who restraining his senses by his mind, and being free from attachments, engages in devotion (in the shape) of action, with the organs of action, is far superior. Do you perform prescribed action, for action is better than inaction, and the support of your body, too, cannot be accomplished with inaction.
Chapter 3

But he, O Arguna! who restraining his senses by his mind, and being free from attachments, engages in devotion (in the shape) of action, with the organs of action, is far superior. Do you perform prescribed action, for action is better than inaction, and the support of your body, too, cannot be accomplished with inaction. This world is fettered by all action other than action for the purpose of the sacrifice. Therefore, O son of Kunti! do you, casting off attachment, perform action for that purpose.
Chapter 3

Do you perform prescribed action, for action is better than inaction, and the support of your body, too, cannot be accomplished with inaction. This world is fettered by all action other than action for the purpose of the sacrifice. Therefore, O son of Kunti! do you, casting off attachment, perform action for that purpose. The Creator, having in olden times created men together with the sacrifice, said `Propagate with this. May it be the giver to you of the things you desire.
Chapter 3

This world is fettered by all action other than action for the purpose of the sacrifice. Therefore, O son of Kunti! do you, casting off attachment, perform action for that purpose. The Creator, having in olden times created men together with the sacrifice, said `Propagate with this. May it be the giver to you of the things you desire. Please the gods with this, and may those gods please you. Pleasing each other, you will attain the highest good.
Chapter 3

The Creator, having in olden times created men together with the sacrifice, said `Propagate with this. May it be the giver to you of the things you desire. Please the gods with this, and may those gods please you. Pleasing each other, you will attain the highest good. For pleased with the sacrifices, the gods will give you the enjoyments you desire. And he who enjoys himself without giving them what they have given, is, indeed, a thief.'
Chapter 3

Please the gods with this, and may those gods please you. Pleasing each other, you will attain the highest good. For pleased with the sacrifices, the gods will give you the enjoyments you desire. And he who enjoys himself without giving them what they have given, is, indeed, a thief.' The good, who eat the leavings of a sacrifice, are released from all sins. But the unrighteous ones, who prepare food for themselves only, incur sin.
Chapter 3

For pleased with the sacrifices, the gods will give you the enjoyments you desire. And he who enjoys himself without giving them what they have given, is, indeed, a thief.' The good, who eat the leavings of a sacrifice, are released from all sins. But the unrighteous ones, who prepare food for themselves only, incur sin. From food are born (all) creatures; from rain is the production of food; rain is produced by sacrifices; sacrifices are the result of action;
Chapter 3

The good, who eat the leavings of a sacrifice, are released from all sins. But the unrighteous ones, who prepare food for themselves only, incur sin. From food are born (all) creatures; from rain is the production of food; rain is produced by sacrifices; sacrifices are the result of action; know that action has its source in the Vedas; the Vedas come from the Indestructible. Therefore the all-comprehending Vedas are always concerned with sacrifices.
Chapter 3

From food are born (all) creatures; from rain is the production of food; rain is produced by sacrifices; sacrifices are the result of action; know that action has its source in the Vedas; the Vedas come from the Indestructible. Therefore the all-comprehending Vedas are always concerned with sacrifices. He who in this world does not turn round the wheel revolving thus, is of sinful life, indulging his senses, and, O son of Pritha! lie lives in vain.
Chapter 3

know that action has its source in the Vedas; the Vedas come from the Indestructible. Therefore the all-comprehending Vedas are always concerned with sacrifices. He who in this world does not turn round the wheel revolving thus, is of sinful life, indulging his senses, and, O son of Pritha! lie lives in vain. But the man who is attached to his self only, who is contented in his self, and is pleased with his self, has nothing to do.
Chapter 3

He who in this world does not turn round the wheel revolving thus, is of sinful life, indulging his senses, and, O son of Pritha! lie lives in vain. But the man who is attached to his self only, who is contented in his self, and is pleased with his self, has nothing to do. He has no interest at all in what is done, and none whatever in what is not done, in this world; nor is any interest of his dependent on any being.
Chapter 3

But the man who is attached to his self only, who is contented in his self, and is pleased with his self, has nothing to do. He has no interest at all in what is done, and none whatever in what is not done, in this world; nor is any interest of his dependent on any being. Therefore always perform action, which must be performed, without attachment. For a man, performing action without attachment, attains the Supreme.
Chapter 3

He has no interest at all in what is done, and none whatever in what is not done, in this world; nor is any interest of his dependent on any being. Therefore always perform action, which must be performed, without attachment. For a man, performing action without attachment, attains the Supreme. By action alone, did Ganaka and the rest work for perfection. And having regard also to the keeping of people (to their duties) you should perform action.
Chapter 3

Therefore always perform action, which must be performed, without attachment. For a man, performing action without attachment, attains the Supreme. By action alone, did Ganaka and the rest work for perfection. And having regard also to the keeping of people (to their duties) you should perform action. Whatever a great man does, that other men also do. And people follow whatever he receives as authority.
Chapter 3

By action alone, did Ganaka and the rest work for perfection. And having regard also to the keeping of people (to their duties) you should perform action. Whatever a great man does, that other men also do. And people follow whatever he receives as authority. There is nothing, O son of Pritha! for me to do in (all) the three worlds, nothing to acquire which has not been acquired. Still I do engage in action.
Chapter 3

Whatever a great man does, that other men also do. And people follow whatever he receives as authority. There is nothing, O son of Pritha! for me to do in (all) the three worlds, nothing to acquire which has not been acquired. Still I do engage in action. For should I at any time not engage without sloth in action, men would follow in my path from all sides, O son of Pritha!
Chapter 3

There is nothing, O son of Pritha! for me to do in (all) the three worlds, nothing to acquire which has not been acquired. Still I do engage in action. For should I at any time not engage without sloth in action, men would follow in my path from all sides, O son of Pritha! If I did not perform actions, these worlds would be destroyed, I should be the cause of casteinterminglings; and I should be ruining these people.
Chapter 3

For should I at any time not engage without sloth in action, men would follow in my path from all sides, O son of Pritha! If I did not perform actions, these worlds would be destroyed, I should be the cause of casteinterminglings; and I should be ruining these people. As the ignorant act, O descendant of Bharata! with attachment to action, so should a wise man act without attachment, wishing to keep the people (to their duties).
Chapter 3

If I did not perform actions, these worlds would be destroyed, I should be the cause of casteinterminglings; and I should be ruining these people. As the ignorant act, O descendant of Bharata! with attachment to action, so should a wise man act without attachment, wishing to keep the people (to their duties). A wise man should not shake the convictions of the ignorant who are attached to action, but acting with devotion (himself) should make them apply themselves to all action.
Chapter 3

As the ignorant act, O descendant of Bharata! with attachment to action, so should a wise man act without attachment, wishing to keep the people (to their duties). A wise man should not shake the convictions of the ignorant who are attached to action, but acting with devotion (himself) should make them apply themselves to all action. He whose mind is deluded by egoism thinks himself the doer of the actions, which, in every way, are done by the qualities of nature.
Chapter 3

A wise man should not shake the convictions of the ignorant who are attached to action, but acting with devotion (himself) should make them apply themselves to all action. He whose mind is deluded by egoism thinks himself the doer of the actions, which, in every way, are done by the qualities of nature. But he, O you of mighty arms! who knows the truth about the difference from qualities and the difference from actions, forms no attachments, believing that qualities deal with qualities.
Chapter 3

He whose mind is deluded by egoism thinks himself the doer of the actions, which, in every way, are done by the qualities of nature. But he, O you of mighty arms! who knows the truth about the difference from qualities and the difference from actions, forms no attachments, believing that qualities deal with qualities. But those who are deluded by the qualities of nature form attachments to the actions of the qualities. A man of perfect knowledge should not shake these men of imperfect knowledge (in their convictions).
Chapter 3

But he, O you of mighty arms! who knows the truth about the difference from qualities and the difference from actions, forms no attachments, believing that qualities deal with qualities. But those who are deluded by the qualities of nature form attachments to the actions of the qualities. A man of perfect knowledge should not shake these men of imperfect knowledge (in their convictions). Dedicating all actions to me with a mind knowing the relation of the supreme and individual self, engage in battle without desire, without (any feeling that this or that is) mine, and without any mental trouble.
Chapter 3

But those who are deluded by the qualities of nature form attachments to the actions of the qualities. A man of perfect knowledge should not shake these men of imperfect knowledge (in their convictions). Dedicating all actions to me with a mind knowing the relation of the supreme and individual self, engage in battle without desire, without (any feeling that this or that is) mine, and without any mental trouble. Even those men who always act on this opinion of mine, full of faith, and without carping, are released from all actions.
Chapter 3

Dedicating all actions to me with a mind knowing the relation of the supreme and individual self, engage in battle without desire, without (any feeling that this or that is) mine, and without any mental trouble. Even those men who always act on this opinion of mine, full of faith, and without carping, are released from all actions. But those who carp at my opinion and do not act upon it, know them to be devoid of discrimination, deluded as regards all knowledge, and ruined.
Chapter 3

Even those men who always act on this opinion of mine, full of faith, and without carping, are released from all actions. But those who carp at my opinion and do not act upon it, know them to be devoid of discrimination, deluded as regards all knowledge, and ruined. Even a man of knowledge acts consonantly to his own nature. All beings follow nature. What will restraint effect?
Chapter 3

But those who carp at my opinion and do not act upon it, know them to be devoid of discrimination, deluded as regards all knowledge, and ruined. Even a man of knowledge acts consonantly to his own nature. All beings follow nature. What will restraint effect? Every sense has its affections and aversions towards its-objects fixed. One should not become subject to them, for they are one's opponents.
Chapter 3

Even a man of knowledge acts consonantly to his own nature. All beings follow nature. What will restraint effect? Every sense has its affections and aversions towards its-objects fixed. One should not become subject to them, for they are one's opponents. One's own duty, though defective, is better than another's duty well performed. Death in (performing) one's own duty is preferable ; the (performance of the) duty of others is dangerous.
Chapter 3

Every sense has its affections and aversions towards its-objects fixed. One should not become subject to them, for they are one's opponents. One's own duty, though defective, is better than another's duty well performed. Death in (performing) one's own duty is preferable ; the (performance of the) duty of others is dangerous. Arguna said: But by whom, O descendant of Vrishni! is man impelled, even though unwilling and, as it were, constrained by force, to commit sin?
Chapter 3

One's own duty, though defective, is better than another's duty well performed. Death in (performing) one's own duty is preferable ; the (performance of the) duty of others is dangerous. Arguna said: But by whom, O descendant of Vrishni! is man impelled, even though unwilling and, as it were, constrained by force, to commit sin? The Deity said: It is desire, it is wrath, born from the quality of passion; it is very ravenous, very sinful. Know that that is the foe in this world.
Chapter 3

Arguna said: But by whom, O descendant of Vrishni! is man impelled, even though unwilling and, as it were, constrained by force, to commit sin? The Deity said: It is desire, it is wrath, born from the quality of passion; it is very ravenous, very sinful. Know that that is the foe in this world. As fire is enveloped by smoke, a mirror by dust, the foetus by the womb, so is this enveloped by desire.