knowrohit07/gita_dataset huggingface dataset:
Chapter 7

Surrounded by the delusion of my mystic power, I am not manifest to all. This deluded world knows not me unborn and inexhaustible. I know, O Arguna! the things which have been, those which are, and those which are to be. But me nobody knows. All beings, O terror of (your) foes! are deluded at the time of birth by the delusion, O descendant of Bharata! caused by the pairs of opposites arising from desire and aversion.
Chapter 7

I know, O Arguna! the things which have been, those which are, and those which are to be. But me nobody knows. All beings, O terror of (your) foes! are deluded at the time of birth by the delusion, O descendant of Bharata! caused by the pairs of opposites arising from desire and aversion. But the men of meritorious actions, whose sins have terminated, worship me, being released from the delusion (caused) by the pairs of opposites, and being firm in their beliefs.
Chapter 7

All beings, O terror of (your) foes! are deluded at the time of birth by the delusion, O descendant of Bharata! caused by the pairs of opposites arising from desire and aversion. But the men of meritorious actions, whose sins have terminated, worship me, being released from the delusion (caused) by the pairs of opposites, and being firm in their beliefs. Those who, resting on me, work for release from old age and death, know the Brahman, the whole Adhyitma, and all action.
Chapter 7

But the men of meritorious actions, whose sins have terminated, worship me, being released from the delusion (caused) by the pairs of opposites, and being firm in their beliefs. Those who, resting on me, work for release from old age and death, know the Brahman, the whole Adhyitma, and all action.
Chapter 8

Those who, resting on me, work for release from old age and death, know the Brahman, the whole Adhyitma, and all action. And those who know me with the Adhibhuta, the Adhidaiva, and the Adhiyagna, having minds devoted to abstraction, know me at the time of departure (from this world). Arguna said: What is that Brahman, what the Adhyatma, and what, O best of beings! is action? And what is called the Adhibhuta?
Chapter 8

And those who know me with the Adhibhuta, the Adhidaiva, and the Adhiyagna, having minds devoted to abstraction, know me at the time of departure (from this world). Arguna said: What is that Brahman, what the Adhyatma, and what, O best of beings! is action? And what is called the Adhibhuta? And who is the Adhiyagna, and how in this body, O destroyer of Madhu? And how, too, are you to be known at the time of departure (from this world) by those who restrain their selfs?
Chapter 8

Arguna said: What is that Brahman, what the Adhyatma, and what, O best of beings! is action? And what is called the Adhibhuta? And who is the Adhiyagna, and how in this body, O destroyer of Madhu? And how, too, are you to be known at the time of departure (from this world) by those who restrain their selfs? The Deity said: The Brahman is the supreme, the indestructibleIts manifestation (as an individual self) is called the Adhyatma. The offering (of an oblation to any divinity), which is the cause of the production and development of all things, is named action.
Chapter 8

And who is the Adhiyagna, and how in this body, O destroyer of Madhu? And how, too, are you to be known at the time of departure (from this world) by those who restrain their selfs? The Deity said: The Brahman is the supreme, the indestructibleIts manifestation (as an individual self) is called the Adhyatma. The offering (of an oblation to any divinity), which is the cause of the production and development of all things, is named action. The Adhibhuta is all perishable thingsThe Adhidaivata is the (primal) being. And the Adhiyagna, O best of embodied (beings)! is I myself in this body.
Chapter 8

The Deity said: The Brahman is the supreme, the indestructibleIts manifestation (as an individual self) is called the Adhyatma. The offering (of an oblation to any divinity), which is the cause of the production and development of all things, is named action. The Adhibhuta is all perishable thingsThe Adhidaivata is the (primal) being. And the Adhiyagna, O best of embodied (beings)! is I myself in this body. And he who leaves this body and departs (from this world) remembering me in (his) last moments, comes into my essence. There is no doubt of that.
Chapter 8

The Adhibhuta is all perishable thingsThe Adhidaivata is the (primal) being. And the Adhiyagna, O best of embodied (beings)! is I myself in this body. And he who leaves this body and departs (from this world) remembering me in (his) last moments, comes into my essence. There is no doubt of that. Also whichever form (of deity) he remembers when he finally leaves this body, to that he goes, O son of Kunti! having been used to ponder on it.
Chapter 8

And he who leaves this body and departs (from this world) remembering me in (his) last moments, comes into my essence. There is no doubt of that. Also whichever form (of deity) he remembers when he finally leaves this body, to that he goes, O son of Kunti! having been used to ponder on it. Therefore, at all times remember me, and engage in battle.
Chapter 8

Also whichever form (of deity) he remembers when he finally leaves this body, to that he goes, O son of Kunti! having been used to ponder on it. Therefore, at all times remember me, and engage in battle. Fixing your mind and understanding on me, you will come to me, there is no doubt.
Chapter 8

Therefore, at all times remember me, and engage in battle. Fixing your mind and understanding on me, you will come to me, there is no doubt. He who thinks of the supreme divine Being, O son of Pritha! with a mind not (running) to other (objects), and possessed of abstraction in the shape of continuous meditation (about the supreme), goes to him.
Chapter 8

Fixing your mind and understanding on me, you will come to me, there is no doubt. He who thinks of the supreme divine Being, O son of Pritha! with a mind not (running) to other (objects), and possessed of abstraction in the shape of continuous meditation (about the supreme), goes to him. He who, possessed of reverence (for the supreme Being) with a steady mind, and with the power of devotion, properly concentrates the life-breath between the brows, and meditates on the ancient Seer, the ruler, more minute than the minutest atom, the supporter of all, who is of an unthinkable form, whose brilliance is like that of the sun, and who is beyond all darkness, he attains to that transcendent and divine Being.
Chapter 8

He who thinks of the supreme divine Being, O son of Pritha! with a mind not (running) to other (objects), and possessed of abstraction in the shape of continuous meditation (about the supreme), goes to him. He who, possessed of reverence (for the supreme Being) with a steady mind, and with the power of devotion, properly concentrates the life-breath between the brows, and meditates on the ancient Seer, the ruler, more minute than the minutest atom, the supporter of all, who is of an unthinkable form, whose brilliance is like that of the sun, and who is beyond all darkness, he attains to that transcendent and divine Being. I will tell you briefly about the seat, which those who know the Vedas declare to be indestructible; which is entered by ascetics from whom all desires have departed; and wishing for which, people pursue the mode of life of Brahmakarins.
Chapter 8

He who, possessed of reverence (for the supreme Being) with a steady mind, and with the power of devotion, properly concentrates the life-breath between the brows, and meditates on the ancient Seer, the ruler, more minute than the minutest atom, the supporter of all, who is of an unthinkable form, whose brilliance is like that of the sun, and who is beyond all darkness, he attains to that transcendent and divine Being. I will tell you briefly about the seat, which those who know the Vedas declare to be indestructible; which is entered by ascetics from whom all desires have departed; and wishing for which, people pursue the mode of life of Brahmakarins. He who leaves the body and departs (from this world), stopping up all passages, and confining the mind within the heart placing the life-breath in the head, and adhering to uninterrupted meditation,
Chapter 8

I will tell you briefly about the seat, which those who know the Vedas declare to be indestructible; which is entered by ascetics from whom all desires have departed; and wishing for which, people pursue the mode of life of Brahmakarins. He who leaves the body and departs (from this world), stopping up all passages, and confining the mind within the heart placing the life-breath in the head, and adhering to uninterrupted meditation, repeating the single syllable `Om,' (signifying) the eternal Brahman, and meditating on me, he reaches the highest goal.
Chapter 8

He who leaves the body and departs (from this world), stopping up all passages, and confining the mind within the heart placing the life-breath in the head, and adhering to uninterrupted meditation, repeating the single syllable `Om,' (signifying) the eternal Brahman, and meditating on me, he reaches the highest goal. To the devotee who constantly practises abstraction, O son of Pritha! and who with a mind not (turned) to anything else, is ever and constantly meditating on me, I am easy of access.
Chapter 8

repeating the single syllable `Om,' (signifying) the eternal Brahman, and meditating on me, he reaches the highest goal. To the devotee who constantly practises abstraction, O son of Pritha! and who with a mind not (turned) to anything else, is ever and constantly meditating on me, I am easy of access. The high-souled ones, who achieve the highest perfection, attaining to me, do not again come to life, which is transient, a home of woes.
Chapter 8

To the devotee who constantly practises abstraction, O son of Pritha! and who with a mind not (turned) to anything else, is ever and constantly meditating on me, I am easy of access. The high-souled ones, who achieve the highest perfection, attaining to me, do not again come to life, which is transient, a home of woes. All worlds, O Arguna! up to the world of Brahman, are (destined) to return. But, O son of Kunti! after attaining to me, there is no birth again.
Chapter 8

The high-souled ones, who achieve the highest perfection, attaining to me, do not again come to life, which is transient, a home of woes. All worlds, O Arguna! up to the world of Brahman, are (destined) to return. But, O son of Kunti! after attaining to me, there is no birth again. Those who know a day of Brahman to end after one thousand ages, and the night to terminate after one thousand ages, are the persons who know day and night.
Chapter 8

All worlds, O Arguna! up to the world of Brahman, are (destined) to return. But, O son of Kunti! after attaining to me, there is no birth again. Those who know a day of Brahman to end after one thousand ages, and the night to terminate after one thousand ages, are the persons who know day and night. On the advent of day, all perceptible things are produced from the unperceived; and on the advent of night they dissolve in that same (principle) called the unperceived.
Chapter 8

Those who know a day of Brahman to end after one thousand ages, and the night to terminate after one thousand ages, are the persons who know day and night. On the advent of day, all perceptible things are produced from the unperceived; and on the advent of night they dissolve in that same (principle) called the unperceived. This same assemblage of entities, being produced again and again, dissolves on the advent of night, and, O son of Pritha! issues forth on the advent of day, without a will of its own.
Chapter 8

On the advent of day, all perceptible things are produced from the unperceived; and on the advent of night they dissolve in that same (principle) called the unperceived. This same assemblage of entities, being produced again and again, dissolves on the advent of night, and, O son of Pritha! issues forth on the advent of day, without a will of its own. But there is another entity, unperceived and eternal, and distinct from this unperceived (principle), which is not destroyed when all entities are destroyed.
Chapter 8

This same assemblage of entities, being produced again and again, dissolves on the advent of night, and, O son of Pritha! issues forth on the advent of day, without a will of its own. But there is another entity, unperceived and eternal, and distinct from this unperceived (principle), which is not destroyed when all entities are destroyed. It is called the unperceived, the indestructible; they call it the highest goal. Attaining to it, none returns. That is my supreme abode.
Chapter 8

But there is another entity, unperceived and eternal, and distinct from this unperceived (principle), which is not destroyed when all entities are destroyed. It is called the unperceived, the indestructible; they call it the highest goal. Attaining to it, none returns. That is my supreme abode. That supreme Being, O son of Pritha! he in whom all these entities dwell, and by whom all this is permeated, is to be attained to by reverence not (directed) to another.
Chapter 8

It is called the unperceived, the indestructible; they call it the highest goal. Attaining to it, none returns. That is my supreme abode. That supreme Being, O son of Pritha! he in whom all these entities dwell, and by whom all this is permeated, is to be attained to by reverence not (directed) to another. I will state the times, O descendant of Bharata! at which devotees departing (from this world) go, never to return, or to return.
Chapter 8

That supreme Being, O son of Pritha! he in whom all these entities dwell, and by whom all this is permeated, is to be attained to by reverence not (directed) to another. I will state the times, O descendant of Bharata! at which devotees departing (from this world) go, never to return, or to return. The fire, the flame, the day, the bright fortnight, the six months of the northern solstice, departing (from the world) in these, those who know the Brahman go to the Brahman.
Chapter 8

I will state the times, O descendant of Bharata! at which devotees departing (from this world) go, never to return, or to return. The fire, the flame, the day, the bright fortnight, the six months of the northern solstice, departing (from the world) in these, those who know the Brahman go to the Brahman. Smoke, night, the dark fortnight, the six months of the southern solstice, (dying) in these, the devotee goes to the lunar light and returns.
Chapter 8

The fire, the flame, the day, the bright fortnight, the six months of the northern solstice, departing (from the world) in these, those who know the Brahman go to the Brahman. Smoke, night, the dark fortnight, the six months of the southern solstice, (dying) in these, the devotee goes to the lunar light and returns. These two paths, bright and dark, are deemed to be eternal in this world. By the one, (a man) goes never to return, by the other he comes back.
Chapter 8

Smoke, night, the dark fortnight, the six months of the southern solstice, (dying) in these, the devotee goes to the lunar light and returns. These two paths, bright and dark, are deemed to be eternal in this world. By the one, (a man) goes never to return, by the other he comes back. Knowing these two paths, O son of Pritha! no devotee is deluded. Therefore at all times be possessed of devotion, O Arguna!
Chapter 8

These two paths, bright and dark, are deemed to be eternal in this world. By the one, (a man) goes never to return, by the other he comes back. Knowing these two paths, O son of Pritha! no devotee is deluded. Therefore at all times be possessed of devotion, O Arguna!
Chapter 9

Knowing these two paths, O son of Pritha! no devotee is deluded. Therefore at all times be possessed of devotion, O Arguna! A devotee knowing all this, obtains all the holy fruit which is prescribed for (study of) the Vedas, for sacrifices, and also for penances and gifts, and he attains to the highest and primeval seat. Now I will speak to you, who are not given to carping, of that most mysterious knowledge, accompanied by experience, by knowing which you will be released from evil.
Chapter 9

A devotee knowing all this, obtains all the holy fruit which is prescribed for (study of) the Vedas, for sacrifices, and also for penances and gifts, and he attains to the highest and primeval seat. Now I will speak to you, who are not given to carping, of that most mysterious knowledge, accompanied by experience, by knowing which you will be released from evil. It is the chief among the sciences, the chief among the mysteries. It is the best means of sanctification. It is imperishable, not opposed to the sacred law. It is to be apprehended directly, and is easy to practise.
Chapter 9

Now I will speak to you, who are not given to carping, of that most mysterious knowledge, accompanied by experience, by knowing which you will be released from evil. It is the chief among the sciences, the chief among the mysteries. It is the best means of sanctification. It is imperishable, not opposed to the sacred law. It is to be apprehended directly, and is easy to practise. O terror of your foes! those men who have no faith in this holy doctrine, return to the path of this mortal world, without attaining to me.
Chapter 9

It is the chief among the sciences, the chief among the mysteries. It is the best means of sanctification. It is imperishable, not opposed to the sacred law. It is to be apprehended directly, and is easy to practise. O terror of your foes! those men who have no faith in this holy doctrine, return to the path of this mortal world, without attaining to me. This whole universe is pervaded, by me in an unperceived form. All entities live in me, but I, do not live in them.
Chapter 9

O terror of your foes! those men who have no faith in this holy doctrine, return to the path of this mortal world, without attaining to me. This whole universe is pervaded, by me in an unperceived form. All entities live in me, but I, do not live in them. Nor yet do all entities live in meSee my divine power. Supporting all entities and producing all entities, my self lives not in (those) entities.
Chapter 9

This whole universe is pervaded, by me in an unperceived form. All entities live in me, but I, do not live in them. Nor yet do all entities live in meSee my divine power. Supporting all entities and producing all entities, my self lives not in (those) entities. As the great and ubiquitous atmosphere always remains in space, know that similarly all entities live in me.
Chapter 9

Nor yet do all entities live in meSee my divine power. Supporting all entities and producing all entities, my self lives not in (those) entities. As the great and ubiquitous atmosphere always remains in space, know that similarly all entities live in me. At the expiration of a Kalpa, O son of Kunti! all entities enter my nature; and at the beginning of a Kalpa, I again bring them forth.
Chapter 9

As the great and ubiquitous atmosphere always remains in space, know that similarly all entities live in me. At the expiration of a Kalpa, O son of Kunti! all entities enter my nature; and at the beginning of a Kalpa, I again bring them forth. Taking the control of my own nature, I bring forth again and again this whole collection of entities, without a will of its own, by the power of nature.
Chapter 9

At the expiration of a Kalpa, O son of Kunti! all entities enter my nature; and at the beginning of a Kalpa, I again bring them forth. Taking the control of my own nature, I bring forth again and again this whole collection of entities, without a will of its own, by the power of nature. But, O Arguna! these actions do not fetter me, who remain like one unconcerned, and who am unattached to those actions.
Chapter 9

Taking the control of my own nature, I bring forth again and again this whole collection of entities, without a will of its own, by the power of nature. But, O Arguna! these actions do not fetter me, who remain like one unconcerned, and who am unattached to those actions. Nature gives birth to movables and immovables through me, the supervisor, and by reason of that, O son of Kunti! the universe revolves.
Chapter 9

But, O Arguna! these actions do not fetter me, who remain like one unconcerned, and who am unattached to those actions. Nature gives birth to movables and immovables through me, the supervisor, and by reason of that, O son of Kunti! the universe revolves. Deluded people of vain hopes, vain acts, vain knowledge, whose minds are disordered,
Chapter 9

Nature gives birth to movables and immovables through me, the supervisor, and by reason of that, O son of Kunti! the universe revolves. Deluded people of vain hopes, vain acts, vain knowledge, whose minds are disordered, and who are inclined to the delusive nature of Asuras and Rakshasas, not knowing my highest nature as great lord of all entities, disregard me as I have assumed a human body.
Chapter 9

Deluded people of vain hopes, vain acts, vain knowledge, whose minds are disordered, and who are inclined to the delusive nature of Asuras and Rakshasas, not knowing my highest nature as great lord of all entities, disregard me as I have assumed a human body. But the high-souled ones, O son of Pritha! who are inclined to the godlike nature, knowing me as the inexhaustible source of (all) entities, worship me with minds not (turned) elsewhere.
Chapter 9

and who are inclined to the delusive nature of Asuras and Rakshasas, not knowing my highest nature as great lord of all entities, disregard me as I have assumed a human body. But the high-souled ones, O son of Pritha! who are inclined to the godlike nature, knowing me as the inexhaustible source of (all) entities, worship me with minds not (turned) elsewhere. Constantly glorifying me, and exerting themselves, firm in their vows, and saluting me with reverence, they worship me, being always devoted.
Chapter 9

But the high-souled ones, O son of Pritha! who are inclined to the godlike nature, knowing me as the inexhaustible source of (all) entities, worship me with minds not (turned) elsewhere. Constantly glorifying me, and exerting themselves, firm in their vows, and saluting me with reverence, they worship me, being always devoted. And others again, offering up the sacrifice of knowledge, worship me as one, as distinct, and as allpervading in numerous forms.
Chapter 9

Constantly glorifying me, and exerting themselves, firm in their vows, and saluting me with reverence, they worship me, being always devoted. And others again, offering up the sacrifice of knowledge, worship me as one, as distinct, and as allpervading in numerous forms. I am the Kratu, I am the Yagna, I am the Svadha, I the product of the herbs. I am the sacred verse. I too am the sacrificial butter, and I the fire, I the offering.
Chapter 9

And others again, offering up the sacrifice of knowledge, worship me as one, as distinct, and as allpervading in numerous forms. I am the Kratu, I am the Yagna, I am the Svadha, I the product of the herbs. I am the sacred verse. I too am the sacrificial butter, and I the fire, I the offering. I am the father of this universe, the mother, the creator, the grandsire, the thing to be known, the means of sanctification, the syllable Om, the Rik, Saman, and Yagus also;
Chapter 9

I am the Kratu, I am the Yagna, I am the Svadha, I the product of the herbs. I am the sacred verse. I too am the sacrificial butter, and I the fire, I the offering. I am the father of this universe, the mother, the creator, the grandsire, the thing to be known, the means of sanctification, the syllable Om, the Rik, Saman, and Yagus also; the goal, the sustainer, the lord, the supervisor, the residence, the asylum, the friend, the source, and that in which it merges, the support, the receptacle, and the inexhaustible seed.