knowrohit07/gita_dataset huggingface dataset:
Chapter 5

He should be understood to be always an ascetic, who has no aversion and no desire. For, O you of mighty arms! he who is free from the pairs of opposites is easily released from (all) bonds. Children not wise men talk of sankhya and yoga as distinct. One who pursues either well obtains the fruit of both. The seat which the sankhyas obtain is reached by the yogas also. He sees (truly), who sees the sankhya and yoga as one.
Chapter 5

Children not wise men talk of sankhya and yoga as distinct. One who pursues either well obtains the fruit of both. The seat which the sankhyas obtain is reached by the yogas also. He sees (truly), who sees the sankhya and yoga as one. Renunciation, O you of mighty arms! is difficult to reach without devotion; the sage possessed of devotion attains Brahman without delay.
Chapter 5

The seat which the sankhyas obtain is reached by the yogas also. He sees (truly), who sees the sankhya and yoga as one. Renunciation, O you of mighty arms! is difficult to reach without devotion; the sage possessed of devotion attains Brahman without delay. He who is possessed of devotion, whose self is pure, who has restrained his self, and who has controlled his senses, and who identifies his self with every being, is not tainted though he performs (actions).
Chapter 5

Renunciation, O you of mighty arms! is difficult to reach without devotion; the sage possessed of devotion attains Brahman without delay. He who is possessed of devotion, whose self is pure, who has restrained his self, and who has controlled his senses, and who identifies his self with every being, is not tainted though he performs (actions). The man of devotion, who knows the truth, thinks he does nothing at all, when he sees, hears, touches, smells, eats, moves, sleeps, breathes,
Chapter 5

He who is possessed of devotion, whose self is pure, who has restrained his self, and who has controlled his senses, and who identifies his self with every being, is not tainted though he performs (actions). The man of devotion, who knows the truth, thinks he does nothing at all, when he sees, hears, touches, smells, eats, moves, sleeps, breathes, talks, throws out, takes, opens or closes the eyelids; he holds that the senses deal with the objects of the senses.
Chapter 5

The man of devotion, who knows the truth, thinks he does nothing at all, when he sees, hears, touches, smells, eats, moves, sleeps, breathes, talks, throws out, takes, opens or closes the eyelids; he holds that the senses deal with the objects of the senses. He who, casting off (all) attachment, performs actions dedicating them to Brahman, is not tainted by sin, as the lotus-leaf (is not tainted) by water.
Chapter 5

talks, throws out, takes, opens or closes the eyelids; he holds that the senses deal with the objects of the senses. He who, casting off (all) attachment, performs actions dedicating them to Brahman, is not tainted by sin, as the lotus-leaf (is not tainted) by water. Devotees, casting off attachment, perform actions for attaining purity of self, with the body, the mind, the understandincy, or even the senses (all) free (from egoistic notions).
Chapter 5

He who, casting off (all) attachment, performs actions dedicating them to Brahman, is not tainted by sin, as the lotus-leaf (is not tainted) by water. Devotees, casting off attachment, perform actions for attaining purity of self, with the body, the mind, the understandincy, or even the senses (all) free (from egoistic notions). He who is possessed of devotion, abandoning the fruit of actions, attains the highest tranquillity. He who is without devotion, and attached to the fruit (of action), is tied down by (reason of his) acting in consequence of (some) desire.
Chapter 5

Devotees, casting off attachment, perform actions for attaining purity of self, with the body, the mind, the understandincy, or even the senses (all) free (from egoistic notions). He who is possessed of devotion, abandoning the fruit of actions, attains the highest tranquillity. He who is without devotion, and attached to the fruit (of action), is tied down by (reason of his) acting in consequence of (some) desire. The self-restrained, embodied (self) lies at ease within the city of nine portals, renouncing all actions by the mind, not doing, nor causing (anything) to be done.
Chapter 5

He who is possessed of devotion, abandoning the fruit of actions, attains the highest tranquillity. He who is without devotion, and attached to the fruit (of action), is tied down by (reason of his) acting in consequence of (some) desire. The self-restrained, embodied (self) lies at ease within the city of nine portals, renouncing all actions by the mind, not doing, nor causing (anything) to be done. The Lord is not, the cause of actions, or of the capacity of performing actions amongst men, or of the connexion of action and fruit. But nature only works.
Chapter 5

The self-restrained, embodied (self) lies at ease within the city of nine portals, renouncing all actions by the mind, not doing, nor causing (anything) to be done. The Lord is not, the cause of actions, or of the capacity of performing actions amongst men, or of the connexion of action and fruit. But nature only works. The Lord receives no one's sin, nor merit either. Knowledge is enveloped by ignorance, hence all creatures are deluded.
Chapter 5

The Lord is not, the cause of actions, or of the capacity of performing actions amongst men, or of the connexion of action and fruit. But nature only works. The Lord receives no one's sin, nor merit either. Knowledge is enveloped by ignorance, hence all creatures are deluded. But to those who have destroyed that ignorance by knowledge of the self, (such) knowledge, like the sun, shows forth that supreme (principle).
Chapter 5

The Lord receives no one's sin, nor merit either. Knowledge is enveloped by ignorance, hence all creatures are deluded. But to those who have destroyed that ignorance by knowledge of the self, (such) knowledge, like the sun, shows forth that supreme (principle). And those whose mind is (centred) on it, whose (very) self it is, who are thoroughly devoted to it, and whose final goal it is, go never to return, having their sins destroyed by knowledge.
Chapter 5

But to those who have destroyed that ignorance by knowledge of the self, (such) knowledge, like the sun, shows forth that supreme (principle). And those whose mind is (centred) on it, whose (very) self it is, who are thoroughly devoted to it, and whose final goal it is, go never to return, having their sins destroyed by knowledge. The wise look upon a Brahmana possessed of learning and humility, on a cow, an elephant, a dog, and a Svapaka, as alike.
Chapter 5

And those whose mind is (centred) on it, whose (very) self it is, who are thoroughly devoted to it, and whose final goal it is, go never to return, having their sins destroyed by knowledge. The wise look upon a Brahmana possessed of learning and humility, on a cow, an elephant, a dog, and a Svapaka, as alike. Even here, those have conquered the material world, whose mind rests in equability; since Brahman is free from defects and equable, therefore they rest in Brahman.
Chapter 5

The wise look upon a Brahmana possessed of learning and humility, on a cow, an elephant, a dog, and a Svapaka, as alike. Even here, those have conquered the material world, whose mind rests in equability; since Brahman is free from defects and equable, therefore they rest in Brahman. He who knows Brahman, whose mind is steady, who is not deluded, and who rests in Brahman, does not exult on finding anything agreeable, nor does he grieve on finding anything disagreeable.
Chapter 5

Even here, those have conquered the material world, whose mind rests in equability; since Brahman is free from defects and equable, therefore they rest in Brahman. He who knows Brahman, whose mind is steady, who is not deluded, and who rests in Brahman, does not exult on finding anything agreeable, nor does he grieve on finding anything disagreeable. One whose self is not attached to external objects, obtains the happiness that is in (one's) self; and by means of concentration of mind, joining one's self (with the Brahman), one obtains indestructible happiness.
Chapter 5

He who knows Brahman, whose mind is steady, who is not deluded, and who rests in Brahman, does not exult on finding anything agreeable, nor does he grieve on finding anything disagreeable. One whose self is not attached to external objects, obtains the happiness that is in (one's) self; and by means of concentration of mind, joining one's self (with the Brahman), one obtains indestructible happiness. For the enjoyments born of contact (between senses and their objects) are, indeed, sources of misery; they have a beginning as well as an end. O son of Kunti! a wise man feels no pleasure in them.
Chapter 5

One whose self is not attached to external objects, obtains the happiness that is in (one's) self; and by means of concentration of mind, joining one's self (with the Brahman), one obtains indestructible happiness. For the enjoyments born of contact (between senses and their objects) are, indeed, sources of misery; they have a beginning as well as an end. O son of Kunti! a wise man feels no pleasure in them. He who even in this world, before his release from the body, is able to bear the agitations produced from desire and wrath, is a devoted man, he is a happy man.
Chapter 5

For the enjoyments born of contact (between senses and their objects) are, indeed, sources of misery; they have a beginning as well as an end. O son of Kunti! a wise man feels no pleasure in them. He who even in this world, before his release from the body, is able to bear the agitations produced from desire and wrath, is a devoted man, he is a happy man. The devotee whose happiness is within (himself), whose recreation is within (himself), and whose light (of knowledge) also is within (himself), becoming (one with) the Brahman, obtains the Brahmic bliss.
Chapter 5

He who even in this world, before his release from the body, is able to bear the agitations produced from desire and wrath, is a devoted man, he is a happy man. The devotee whose happiness is within (himself), whose recreation is within (himself), and whose light (of knowledge) also is within (himself), becoming (one with) the Brahman, obtains the Brahmic bliss. The sages whose sins have perished, whose misgivings are destroyed, who are self-restrained, and who are intent on the welfare of all beings, obtain the Brahmic bliss.
Chapter 5

The devotee whose happiness is within (himself), whose recreation is within (himself), and whose light (of knowledge) also is within (himself), becoming (one with) the Brahman, obtains the Brahmic bliss. The sages whose sins have perished, whose misgivings are destroyed, who are self-restrained, and who are intent on the welfare of all beings, obtain the Brahmic bliss. To the ascetics, who are free from desire and wrath, and whose minds are restrained, and who have knowledge of the self, the Brahmic bliss is on both sides (of death).
Chapter 5

The sages whose sins have perished, whose misgivings are destroyed, who are self-restrained, and who are intent on the welfare of all beings, obtain the Brahmic bliss. To the ascetics, who are free from desire and wrath, and whose minds are restrained, and who have knowledge of the self, the Brahmic bliss is on both sides (of death). The sage who excludes (from his mind) external objects, (concentrates) the visual power between the brows, and making the upward and downward lifebreaths even, confines their movements within the nose,
Chapter 5

To the ascetics, who are free from desire and wrath, and whose minds are restrained, and who have knowledge of the self, the Brahmic bliss is on both sides (of death). The sage who excludes (from his mind) external objects, (concentrates) the visual power between the brows, and making the upward and downward lifebreaths even, confines their movements within the nose, who restrains senses, mind, and understanding, whose highest goal is final emancipation, from whom desire, fear, and wrath have departed, is, indeed, for ever released (from birth and death).
Chapter 5

The sage who excludes (from his mind) external objects, (concentrates) the visual power between the brows, and making the upward and downward lifebreaths even, confines their movements within the nose, who restrains senses, mind, and understanding, whose highest goal is final emancipation, from whom desire, fear, and wrath have departed, is, indeed, for ever released (from birth and death).
Chapter 6

who restrains senses, mind, and understanding, whose highest goal is final emancipation, from whom desire, fear, and wrath have departed, is, indeed, for ever released (from birth and death). He knowing me to be the enjoyer of all sacrifices and penances, the great Lord of all worlds, and the friend of all beings, attains tranquillity. The Deity said: He who, regardless of the fruit of actions, performs the actions which ought to be performed, is the devotee and renouncer; not he who discards the (sacred) fires, nor he who performs no acts.
Chapter 6

He knowing me to be the enjoyer of all sacrifices and penances, the great Lord of all worlds, and the friend of all beings, attains tranquillity. The Deity said: He who, regardless of the fruit of actions, performs the actions which ought to be performed, is the devotee and renouncer; not he who discards the (sacred) fires, nor he who performs no acts. Know, O son of Pandu! that what is called renunciation is devotion; for nobody becomes a devotee who has not renounced (all) fancies.
Chapter 6

The Deity said: He who, regardless of the fruit of actions, performs the actions which ought to be performed, is the devotee and renouncer; not he who discards the (sacred) fires, nor he who performs no acts. Know, O son of Pandu! that what is called renunciation is devotion; for nobody becomes a devotee who has not renounced (all) fancies. To the sage who wishes to rise to devotion, action is said to be a means, and to him, when be has risen to devotion, tranquillity is said to be a means.
Chapter 6

Know, O son of Pandu! that what is called renunciation is devotion; for nobody becomes a devotee who has not renounced (all) fancies. To the sage who wishes to rise to devotion, action is said to be a means, and to him, when be has risen to devotion, tranquillity is said to be a means. When one does not attach oneself to objects of sense, nor to action, renouncing all fancies, then one is said to have risen to devotion.
Chapter 6

To the sage who wishes to rise to devotion, action is said to be a means, and to him, when be has risen to devotion, tranquillity is said to be a means. When one does not attach oneself to objects of sense, nor to action, renouncing all fancies, then one is said to have risen to devotion. (A man) should elevate his self by his self; he should not debase his self, for even (a man's) own self is his friend, (a man's) own self is also his enemy.
Chapter 6

When one does not attach oneself to objects of sense, nor to action, renouncing all fancies, then one is said to have risen to devotion. (A man) should elevate his self by his self; he should not debase his self, for even (a man's) own self is his friend, (a man's) own self is also his enemy. To him who has subjugated his self by his self, his self is a friend; but to him who has not restrained his self, his own self behaves inimically, like an enemy.
Chapter 6

(A man) should elevate his self by his self; he should not debase his self, for even (a man's) own self is his friend, (a man's) own self is also his enemy. To him who has subjugated his self by his self, his self is a friend; but to him who has not restrained his self, his own self behaves inimically, like an enemy. The self of one who has subjugated his self and is tranquil, is absolutely concentrated (on itself), in the midst of cold and heat, pleasure and pain, as well as honour and dishonour.
Chapter 6

To him who has subjugated his self by his self, his self is a friend; but to him who has not restrained his self, his own self behaves inimically, like an enemy. The self of one who has subjugated his self and is tranquil, is absolutely concentrated (on itself), in the midst of cold and heat, pleasure and pain, as well as honour and dishonour. The devotee whose self is contented with knowledge and experience, who is unmoved, who has restrained his senses, and to whom a sod, a stone, and gold are alike, is said to be devoted.
Chapter 6

The self of one who has subjugated his self and is tranquil, is absolutely concentrated (on itself), in the midst of cold and heat, pleasure and pain, as well as honour and dishonour. The devotee whose self is contented with knowledge and experience, who is unmoved, who has restrained his senses, and to whom a sod, a stone, and gold are alike, is said to be devoted. And he is esteemed highest, who thinks alike about well-wishers, friends, and enemies, and those who are indifferent, and those who take part with both sides, and those who are objects of hatred, and relatives, as well as about the good and the sinful.
Chapter 6

The devotee whose self is contented with knowledge and experience, who is unmoved, who has restrained his senses, and to whom a sod, a stone, and gold are alike, is said to be devoted. And he is esteemed highest, who thinks alike about well-wishers, friends, and enemies, and those who are indifferent, and those who take part with both sides, and those who are objects of hatred, and relatives, as well as about the good and the sinful. A devotee should constantly devote his self to abstraction, remaining in a secret place, alone, with his mind and self restrained, without expectations, and without belongings.
Chapter 6

And he is esteemed highest, who thinks alike about well-wishers, friends, and enemies, and those who are indifferent, and those who take part with both sides, and those who are objects of hatred, and relatives, as well as about the good and the sinful. A devotee should constantly devote his self to abstraction, remaining in a secret place, alone, with his mind and self restrained, without expectations, and without belongings. Fixing his seat firmly in a clean place, not too high nor too low, and covered over with a sheet of cloth, a deerskin, and (blades of) Kusa (grass),
Chapter 6

A devotee should constantly devote his self to abstraction, remaining in a secret place, alone, with his mind and self restrained, without expectations, and without belongings. Fixing his seat firmly in a clean place, not too high nor too low, and covered over with a sheet of cloth, a deerskin, and (blades of) Kusa (grass), and there seated on (that) seat, fixing his mind exclusively on one point, with the workings of the mind and senses restrained, he should practice devotion for purity of self.
Chapter 6

Fixing his seat firmly in a clean place, not too high nor too low, and covered over with a sheet of cloth, a deerskin, and (blades of) Kusa (grass), and there seated on (that) seat, fixing his mind exclusively on one point, with the workings of the mind and senses restrained, he should practice devotion for purity of self. Holding his body, head, and neck even and unmoved, (remaining) steady, looking at the tip of his own nose, and not looking about in (all) directions,
Chapter 6

and there seated on (that) seat, fixing his mind exclusively on one point, with the workings of the mind and senses restrained, he should practice devotion for purity of self. Holding his body, head, and neck even and unmoved, (remaining) steady, looking at the tip of his own nose, and not looking about in (all) directions, with a tranquil self, devoid of fear, and adhering to the rules of Brahmakarins, he should restrain his mind, and (concentrate it) on me, and sit down engaged in devotion, regarding me as his final goal.
Chapter 6

Holding his body, head, and neck even and unmoved, (remaining) steady, looking at the tip of his own nose, and not looking about in (all) directions, with a tranquil self, devoid of fear, and adhering to the rules of Brahmakarins, he should restrain his mind, and (concentrate it) on me, and sit down engaged in devotion, regarding me as his final goal. Thus constantly devoting his self to abstraction, a devotee whose mind is restrained, attains that tranquillity which culminates in final emancipation, and assimilation with me.
Chapter 6

with a tranquil self, devoid of fear, and adhering to the rules of Brahmakarins, he should restrain his mind, and (concentrate it) on me, and sit down engaged in devotion, regarding me as his final goal. Thus constantly devoting his self to abstraction, a devotee whose mind is restrained, attains that tranquillity which culminates in final emancipation, and assimilation with me. Devotion is not his, O Arguna! who eats too much, nor his who eats not at all; not his who is addicted to too much sleep, nor his who is (ever) awake.
Chapter 6

Thus constantly devoting his self to abstraction, a devotee whose mind is restrained, attains that tranquillity which culminates in final emancipation, and assimilation with me. Devotion is not his, O Arguna! who eats too much, nor his who eats not at all; not his who is addicted to too much sleep, nor his who is (ever) awake. That devotion which destroys (all) misery is his, who takes due food and exercise, who toils duly in all works, and who sleeps and awakes (in) due (time).
Chapter 6

Devotion is not his, O Arguna! who eats too much, nor his who eats not at all; not his who is addicted to too much sleep, nor his who is (ever) awake. That devotion which destroys (all) misery is his, who takes due food and exercise, who toils duly in all works, and who sleeps and awakes (in) due (time). When (a man's) mind well restrained becomes steady upon the self alone, then he being indifferent to all objects of desire, is said to be devoted.
Chapter 6

That devotion which destroys (all) misery is his, who takes due food and exercise, who toils duly in all works, and who sleeps and awakes (in) due (time). When (a man's) mind well restrained becomes steady upon the self alone, then he being indifferent to all objects of desire, is said to be devoted. As a light standing in a windless (place) flickers not, that is declared to be the parallel for a devotee, whose mind is restrained, and who devotes his self to abstraction.
Chapter 6

When (a man's) mind well restrained becomes steady upon the self alone, then he being indifferent to all objects of desire, is said to be devoted. As a light standing in a windless (place) flickers not, that is declared to be the parallel for a devotee, whose mind is restrained, and who devotes his self to abstraction. That (mental condition), in which the mind restrained by practice, of abstraction, ceases to work; in which too, one seeing the self by the self, is pleased in the self;
Chapter 6

As a light standing in a windless (place) flickers not, that is declared to be the parallel for a devotee, whose mind is restrained, and who devotes his self to abstraction. That (mental condition), in which the mind restrained by practice, of abstraction, ceases to work; in which too, one seeing the self by the self, is pleased in the self; in which one experiences that infinite happiness which transcends the senses, and which can be grasped by the understanding only; and adhering to which, one never swerves from the truth; acquiring which, one thinks no other acquisition higher than it;
Chapter 6

That (mental condition), in which the mind restrained by practice, of abstraction, ceases to work; in which too, one seeing the self by the self, is pleased in the self; in which one experiences that infinite happiness which transcends the senses, and which can be grasped by the understanding only; and adhering to which, one never swerves from the truth; acquiring which, one thinks no other acquisition higher than it; and adhering to which, one is not shaken off even by great misery; that should be understood to be called devotion in which there is a severance of all connexion with pain.