knowrohit07/gita_dataset huggingface dataset:
Chapter 2

For I do not perceive what is to dispel that grief which will dry up my organs after I shall have obtained a properous kingdom on earth without a foe, or even the sovereignty of the gods. Sangaya said: Having spoken thus to Hrishikesa, O terror of (your) foes! Gudakesa said to Govinda, `I shall not engage in battle;' and verily remain silent. To him thus desponding between two armies, O descedant of Bharata! Hrishikesa spoke these words with a slight smile.
Chapter 2

Sangaya said: Having spoken thus to Hrishikesa, O terror of (your) foes! Gudakesa said to Govinda, `I shall not engage in battle;' and verily remain silent. To him thus desponding between two armies, O descedant of Bharata! Hrishikesa spoke these words with a slight smile. The Deity said: You have grieved for those who deserve no grief, and you speak words of wisdom. Learned men grieve not for the living nor the dead.
Chapter 2

To him thus desponding between two armies, O descedant of Bharata! Hrishikesa spoke these words with a slight smile. The Deity said: You have grieved for those who deserve no grief, and you speak words of wisdom. Learned men grieve not for the living nor the dead. Never did I not exist, nor you, nor these rulers of men; nor will any one of us ever hereafter cease to be.
Chapter 2

The Deity said: You have grieved for those who deserve no grief, and you speak words of wisdom. Learned men grieve not for the living nor the dead. Never did I not exist, nor you, nor these rulers of men; nor will any one of us ever hereafter cease to be. As in this body, infancy and youth and old age (come) to the embodied (self), so does the acquisition of another body; a sensible man is not deceived about that.
Chapter 2

Never did I not exist, nor you, nor these rulers of men; nor will any one of us ever hereafter cease to be. As in this body, infancy and youth and old age (come) to the embodied (self), so does the acquisition of another body; a sensible man is not deceived about that. The contacts of the senses, O son of Kunti! which produce cold and heat, pleasure and pain, are not permanent, they are for ever coming and going. Bear them, O descendant of Bharata!
Chapter 2

As in this body, infancy and youth and old age (come) to the embodied (self), so does the acquisition of another body; a sensible man is not deceived about that. The contacts of the senses, O son of Kunti! which produce cold and heat, pleasure and pain, are not permanent, they are for ever coming and going. Bear them, O descendant of Bharata! For, O chief of men! that sensible man whom they afflict not, (pain and pleasure being alike to him), he merits immortality.
Chapter 2

The contacts of the senses, O son of Kunti! which produce cold and heat, pleasure and pain, are not permanent, they are for ever coming and going. Bear them, O descendant of Bharata! For, O chief of men! that sensible man whom they afflict not, (pain and pleasure being alike to him), he merits immortality. There is no existence for that which is unreal; there is no non-existence for that which is real. And the (correct) conclusion about both is perceived by those who perceive the truth.
Chapter 2

For, O chief of men! that sensible man whom they afflict not, (pain and pleasure being alike to him), he merits immortality. There is no existence for that which is unreal; there is no non-existence for that which is real. And the (correct) conclusion about both is perceived by those who perceive the truth. Know that to be indestructible which pervades all this; the destruction of that inexhaustible (principle) none can bring about.
Chapter 2

There is no existence for that which is unreal; there is no non-existence for that which is real. And the (correct) conclusion about both is perceived by those who perceive the truth. Know that to be indestructible which pervades all this; the destruction of that inexhaustible (principle) none can bring about. These bodies appertaining to the embodied (self) which is eternal, indestructible, and indefinable, are declared to be perishable; therefore do engage in battle, O descendant of Bharata!
Chapter 2

Know that to be indestructible which pervades all this; the destruction of that inexhaustible (principle) none can bring about. These bodies appertaining to the embodied (self) which is eternal, indestructible, and indefinable, are declared to be perishable; therefore do engage in battle, O descendant of Bharata! He who thinks one to be the killer and he who thinks one to be killed, both know nothing. He kills not, is not killed.
Chapter 2

These bodies appertaining to the embodied (self) which is eternal, indestructible, and indefinable, are declared to be perishable; therefore do engage in battle, O descendant of Bharata! He who thinks one to be the killer and he who thinks one to be killed, both know nothing. He kills not, is not killed. He is not born, nor does he ever die, nor, having existed, does he exist no more.
Chapter 2

He who thinks one to be the killer and he who thinks one to be killed, both know nothing. He kills not, is not killed. He is not born, nor does he ever die, nor, having existed, does he exist no more. Unborn, everlasting, unchangeable, and very ancient, he is not killed when the body is killed. O son of Pritha! how can that man who knows the self thus to be indestructible, everlasting, unborn, and imperishable, kill any one, or cause any one to be killed?
Chapter 2

He is not born, nor does he ever die, nor, having existed, does he exist no more. Unborn, everlasting, unchangeable, and very ancient, he is not killed when the body is killed. O son of Pritha! how can that man who knows the self thus to be indestructible, everlasting, unborn, and imperishable, kill any one, or cause any one to be killed? As a man, casting off old clothes, puts on others and new ones, so the embodied (self), casting off old bodies, goes to others and new ones.
Chapter 2

Unborn, everlasting, unchangeable, and very ancient, he is not killed when the body is killed. O son of Pritha! how can that man who knows the self thus to be indestructible, everlasting, unborn, and imperishable, kill any one, or cause any one to be killed? As a man, casting off old clothes, puts on others and new ones, so the embodied (self), casting off old bodies, goes to others and new ones. Weapons do not divide the self (into pieces); fire does not burn it; waters do not moisten it; the wind does not dry it up.
Chapter 2

As a man, casting off old clothes, puts on others and new ones, so the embodied (self), casting off old bodies, goes to others and new ones. Weapons do not divide the self (into pieces); fire does not burn it; waters do not moisten it; the wind does not dry it up. It is not divisible; it is not combustible; it is not to be moistened; it is not to be dried up. It is everlasting, all-pervading, stable, firm, and eternal. It is said to be unperceived, to be unthinkable, to be unchangeable.
Chapter 2

Weapons do not divide the self (into pieces); fire does not burn it; waters do not moisten it; the wind does not dry it up. It is not divisible; it is not combustible; it is not to be moistened; it is not to be dried up. It is everlasting, all-pervading, stable, firm, and eternal. It is said to be unperceived, to be unthinkable, to be unchangeable. Therefore knowing it to be such, you ought not to grieve.
Chapter 2

It is not divisible; it is not combustible; it is not to be moistened; it is not to be dried up. It is everlasting, all-pervading, stable, firm, and eternal. It is said to be unperceived, to be unthinkable, to be unchangeable. Therefore knowing it to be such, you ought not to grieve. But even if you think that the self is constantly born, and constantly dies, still, O you of mighty arms! you ought not to grieve thus.
Chapter 2

Therefore knowing it to be such, you ought not to grieve. But even if you think that the self is constantly born, and constantly dies, still, O you of mighty arms! you ought not to grieve thus. For to one that is born, death is certain; and to one that dies, birth is certain. Therefore about (this) unavoidable thing, you ought not to grieve.
Chapter 2

But even if you think that the self is constantly born, and constantly dies, still, O you of mighty arms! you ought not to grieve thus. For to one that is born, death is certain; and to one that dies, birth is certain. Therefore about (this) unavoidable thing, you ought not to grieve. The source of things, O descendant of Bharata! is unperceived; their middle state is perceived; and their end again is unperceived. What (occasion is there for any) lamentation regarding them?
Chapter 2

For to one that is born, death is certain; and to one that dies, birth is certain. Therefore about (this) unavoidable thing, you ought not to grieve. The source of things, O descendant of Bharata! is unperceived; their middle state is perceived; and their end again is unperceived. What (occasion is there for any) lamentation regarding them? One looks upon it as a wonder; another similarly speaks of it as a wonder; another too hears of it as a wonder; and even after having heard of it, no one does really know it.
Chapter 2

The source of things, O descendant of Bharata! is unperceived; their middle state is perceived; and their end again is unperceived. What (occasion is there for any) lamentation regarding them? One looks upon it as a wonder; another similarly speaks of it as a wonder; another too hears of it as a wonder; and even after having heard of it, no one does really know it. This embodied (self), O descendant of Bharata! within every one's body is ever indestructible. Therefore you ought not to grieve for any being.
Chapter 2

One looks upon it as a wonder; another similarly speaks of it as a wonder; another too hears of it as a wonder; and even after having heard of it, no one does really know it. This embodied (self), O descendant of Bharata! within every one's body is ever indestructible. Therefore you ought not to grieve for any being. Having regard to your own duty also, you ought not to falter, for there is nothing better for a Kshatriya than a righteous battle.
Chapter 2

This embodied (self), O descendant of Bharata! within every one's body is ever indestructible. Therefore you ought not to grieve for any being. Having regard to your own duty also, you ought not to falter, for there is nothing better for a Kshatriya than a righteous battle. Happy those Kshatriyas, O son of Pritha! who can find such a battle (to fight) come of itself an open door to heaven!
Chapter 2

Having regard to your own duty also, you ought not to falter, for there is nothing better for a Kshatriya than a righteous battle. Happy those Kshatriyas, O son of Pritha! who can find such a battle (to fight) come of itself an open door to heaven! But if you will not fight this righteous battle, then you will have abandoned your own duty and your fame, and you will incur sin.
Chapter 2

Happy those Kshatriyas, O son of Pritha! who can find such a battle (to fight) come of itself an open door to heaven! But if you will not fight this righteous battle, then you will have abandoned your own duty and your fame, and you will incur sin. All beings, too, will tell of your everlasting infamy; and to one who has been honoured, infamy is (a) greater (evil) than death.
Chapter 2

But if you will not fight this righteous battle, then you will have abandoned your own duty and your fame, and you will incur sin. All beings, too, will tell of your everlasting infamy; and to one who has been honoured, infamy is (a) greater (evil) than death. (Warriors who are) masters of great cars will think that you abstained from the battle through fear, and having been highly thought of by them, you will fall down to littleness.
Chapter 2

All beings, too, will tell of your everlasting infamy; and to one who has been honoured, infamy is (a) greater (evil) than death. (Warriors who are) masters of great cars will think that you abstained from the battle through fear, and having been highly thought of by them, you will fall down to littleness. Your enemies, too, decrying your power, will speak much about you that should not be spoken. And what, indeed, more lamentable than that?
Chapter 2

(Warriors who are) masters of great cars will think that you abstained from the battle through fear, and having been highly thought of by them, you will fall down to littleness. Your enemies, too, decrying your power, will speak much about you that should not be spoken. And what, indeed, more lamentable than that? Killed, you will obtain heaven; victorious, you will enjoy the earth. Therefore arise, O son of Kunti! resolved to (engage in) battle.
Chapter 2

Your enemies, too, decrying your power, will speak much about you that should not be spoken. And what, indeed, more lamentable than that? Killed, you will obtain heaven; victorious, you will enjoy the earth. Therefore arise, O son of Kunti! resolved to (engage in) battle. Looking on pleasure and pain, on gain and loss, on victory and defeat as the same, prepare for battle, and thus you will not incur sin.
Chapter 2

Killed, you will obtain heaven; victorious, you will enjoy the earth. Therefore arise, O son of Kunti! resolved to (engage in) battle. Looking on pleasure and pain, on gain and loss, on victory and defeat as the same, prepare for battle, and thus you will not incur sin. The knowledge here declared to you is that relating to the Sankhya. Now hear that relating to the Yoga. Possessed of this knowledge, O son of Pritha! you will cast off the bonds of action.
Chapter 2

Looking on pleasure and pain, on gain and loss, on victory and defeat as the same, prepare for battle, and thus you will not incur sin. The knowledge here declared to you is that relating to the Sankhya. Now hear that relating to the Yoga. Possessed of this knowledge, O son of Pritha! you will cast off the bonds of action. In this (path to final emancipation) nothing that is commenced becomes abortive; no obstacles exist; and even a little of this (form of) piety protects one from great danger.
Chapter 2

The knowledge here declared to you is that relating to the Sankhya. Now hear that relating to the Yoga. Possessed of this knowledge, O son of Pritha! you will cast off the bonds of action. In this (path to final emancipation) nothing that is commenced becomes abortive; no obstacles exist; and even a little of this (form of) piety protects one from great danger. There is here O descendant of Kuru! but one state of mind consisting in firm understanding. But the states of mind of those who have no firm understanding are manifold and endless.
Chapter 2

In this (path to final emancipation) nothing that is commenced becomes abortive; no obstacles exist; and even a little of this (form of) piety protects one from great danger. There is here O descendant of Kuru! but one state of mind consisting in firm understanding. But the states of mind of those who have no firm understanding are manifold and endless. The state of mind which consists in firm understanding regarding steady contemplation does not belong to those; O son of Pritha! who are strongly attached to (worldly) pleasures and power, and whose minds are drawn away by that flowery talk which is full of (the ordinances of)
Chapter 2

There is here O descendant of Kuru! but one state of mind consisting in firm understanding. But the states of mind of those who have no firm understanding are manifold and endless. The state of mind which consists in firm understanding regarding steady contemplation does not belong to those; O son of Pritha! who are strongly attached to (worldly) pleasures and power, and whose minds are drawn away by that flowery talk which is full of (the ordinances of) specific acts for the attainment of (those) pleasures and (that) power, and which promises birth as the fruit of acts (that flowery talk) which those unwise ones utter,
Chapter 2

The state of mind which consists in firm understanding regarding steady contemplation does not belong to those; O son of Pritha! who are strongly attached to (worldly) pleasures and power, and whose minds are drawn away by that flowery talk which is full of (the ordinances of) specific acts for the attainment of (those) pleasures and (that) power, and which promises birth as the fruit of acts (that flowery talk) which those unwise ones utter, who are enamoured of Vedic words, who say there is nothing, else, who are full of desires, and whose goal is heaven.
Chapter 2

specific acts for the attainment of (those) pleasures and (that) power, and which promises birth as the fruit of acts (that flowery talk) which those unwise ones utter, who are enamoured of Vedic words, who say there is nothing, else, who are full of desires, and whose goal is heaven. The Vedas (merely) relate to the effects of the three qualities; do you, O Arguna! rise above those effects of the three qualities, and be free from the pairs of opposites, always preserve courage, be free from anxiety for new acquisitions or protection of old acquisitions, and be self-controlled.
Chapter 2

who are enamoured of Vedic words, who say there is nothing, else, who are full of desires, and whose goal is heaven. The Vedas (merely) relate to the effects of the three qualities; do you, O Arguna! rise above those effects of the three qualities, and be free from the pairs of opposites, always preserve courage, be free from anxiety for new acquisitions or protection of old acquisitions, and be self-controlled. To the instructed Brahmana, there is in all the Vedas as much utility as in a reservoir of water into which waters flow from all sides.
Chapter 2

The Vedas (merely) relate to the effects of the three qualities; do you, O Arguna! rise above those effects of the three qualities, and be free from the pairs of opposites, always preserve courage, be free from anxiety for new acquisitions or protection of old acquisitions, and be self-controlled. To the instructed Brahmana, there is in all the Vedas as much utility as in a reservoir of water into which waters flow from all sides. Your business is with action alone; not by any means with fruit. Let not the fruit of action be your motive (to action). Let not your attachment be (fixed) on inaction.
Chapter 2

To the instructed Brahmana, there is in all the Vedas as much utility as in a reservoir of water into which waters flow from all sides. Your business is with action alone; not by any means with fruit. Let not the fruit of action be your motive (to action). Let not your attachment be (fixed) on inaction. Having recourse to devotion, O Dhanangaya! perform actions, casting off (all) attachment, and being equable in success or ill-success; (such) equability is called devotion.
Chapter 2

Your business is with action alone; not by any means with fruit. Let not the fruit of action be your motive (to action). Let not your attachment be (fixed) on inaction. Having recourse to devotion, O Dhanangaya! perform actions, casting off (all) attachment, and being equable in success or ill-success; (such) equability is called devotion. Action, O Dhanangaya! is far inferior to the devotion of the mind.
Chapter 2

Having recourse to devotion, O Dhanangaya! perform actions, casting off (all) attachment, and being equable in success or ill-success; (such) equability is called devotion. Action, O Dhanangaya! is far inferior to the devotion of the mind. In that devotion seek shelterWretched are those whose motive (to action) is the fruit (of action). He who has obtained devotion in this world casts off both merit and sin. Therefore apply yourself to devotion; devotion in (all) actions is wisdom.
Chapter 2

Action, O Dhanangaya! is far inferior to the devotion of the mind. In that devotion seek shelterWretched are those whose motive (to action) is the fruit (of action). He who has obtained devotion in this world casts off both merit and sin. Therefore apply yourself to devotion; devotion in (all) actions is wisdom. The wise who have obtained devotion cast off the fruit of action; and released from the shackles of (repeated) births, repair to that seat where there is no unhappiness.
Chapter 2

In that devotion seek shelterWretched are those whose motive (to action) is the fruit (of action). He who has obtained devotion in this world casts off both merit and sin. Therefore apply yourself to devotion; devotion in (all) actions is wisdom. The wise who have obtained devotion cast off the fruit of action; and released from the shackles of (repeated) births, repair to that seat where there is no unhappiness. When your mind shall have crossed beyond the taint of delusion, then will you become indifferent to all that you have heard or will hear.
Chapter 2

The wise who have obtained devotion cast off the fruit of action; and released from the shackles of (repeated) births, repair to that seat where there is no unhappiness. When your mind shall have crossed beyond the taint of delusion, then will you become indifferent to all that you have heard or will hear. When your mind, that was confounded by what you have heard, will stand firm and steady in contemplation, then will you acquire devotion.
Chapter 2

When your mind shall have crossed beyond the taint of delusion, then will you become indifferent to all that you have heard or will hear. When your mind, that was confounded by what you have heard, will stand firm and steady in contemplation, then will you acquire devotion. Arguna said: What are the characteristics, O Kesava! of one whose mind is steady, and who is intent on contemplation? How should one of a steady mind speak, how sit, how move?
Chapter 2

When your mind, that was confounded by what you have heard, will stand firm and steady in contemplation, then will you acquire devotion. Arguna said: What are the characteristics, O Kesava! of one whose mind is steady, and who is intent on contemplation? How should one of a steady mind speak, how sit, how move? The Deity said: When a man, O son of Pritha! abandons all the desires of his heart, and is pleased in his self only and by his self, he is then called of a steady mind.
Chapter 2

Arguna said: What are the characteristics, O Kesava! of one whose mind is steady, and who is intent on contemplation? How should one of a steady mind speak, how sit, how move? The Deity said: When a man, O son of Pritha! abandons all the desires of his heart, and is pleased in his self only and by his self, he is then called of a steady mind. He whose heart is not agitated in the midst of calamities, who has no longing for pleasures, and from whom (the feelings of) affection, fear, and wrath have departed, is called a sage of a steady mind.
Chapter 2

The Deity said: When a man, O son of Pritha! abandons all the desires of his heart, and is pleased in his self only and by his self, he is then called of a steady mind. He whose heart is not agitated in the midst of calamities, who has no longing for pleasures, and from whom (the feelings of) affection, fear, and wrath have departed, is called a sage of a steady mind. His mind is steady, who, being without attachments anywhere, feels no exultation and no aversion on encountering, the various agreeable and disagreeable (things of this world).
Chapter 2

He whose heart is not agitated in the midst of calamities, who has no longing for pleasures, and from whom (the feelings of) affection, fear, and wrath have departed, is called a sage of a steady mind. His mind is steady, who, being without attachments anywhere, feels no exultation and no aversion on encountering, the various agreeable and disagreeable (things of this world). 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.
Chapter 2

His mind is steady, who, being without attachments anywhere, feels no exultation and no aversion on encountering, the various agreeable and disagreeable (things of this world). 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.