knowrohit07/gita_dataset huggingface dataset:
Chapter 3

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. Knowledge, O son of Kunti! is enveloped by this constant foe of the man of knowledge, in the shape of desire, which is like a fire and insatiable.
Chapter 3

As fire is enveloped by smoke, a mirror by dust, the foetus by the womb, so is this enveloped by desire. Knowledge, O son of Kunti! is enveloped by this constant foe of the man of knowledge, in the shape of desire, which is like a fire and insatiable. The senses, the mind, and the understanding are said to be its seat; with these it deludes the embodied (self) after enveloping knowledge.
Chapter 3

Knowledge, O son of Kunti! is enveloped by this constant foe of the man of knowledge, in the shape of desire, which is like a fire and insatiable. The senses, the mind, and the understanding are said to be its seat; with these it deludes the embodied (self) after enveloping knowledge. Therefore `O chief of the descendants of Bharata! first restrain your senses, then cast off this sinful thing which destroys knowledge and experience.
Chapter 3

The senses, the mind, and the understanding are said to be its seat; with these it deludes the embodied (self) after enveloping knowledge. Therefore `O chief of the descendants of Bharata! first restrain your senses, then cast off this sinful thing which destroys knowledge and experience. It has been said, Great are the senses, greater than the senses is the mind, greater than the mind is the understanding. What is greater than the understanding is that.
Chapter 3

Therefore `O chief of the descendants of Bharata! first restrain your senses, then cast off this sinful thing which destroys knowledge and experience. It has been said, Great are the senses, greater than the senses is the mind, greater than the mind is the understanding. What is greater than the understanding is that.
Chapter 4

It has been said, Great are the senses, greater than the senses is the mind, greater than the mind is the understanding. What is greater than the understanding is that. Thus knowing that which is higher than the understanding, and restraining (your)self by (your)self, O you of mighty arms! destroy this unmanageable enemy in the shape of desire. The Deity said: This everlasting (system of) devotion I declared to the sun, the sun declared it to Manu, and Manu communicated it to Ikshvaku.
Chapter 4

Thus knowing that which is higher than the understanding, and restraining (your)self by (your)self, O you of mighty arms! destroy this unmanageable enemy in the shape of desire. The Deity said: This everlasting (system of) devotion I declared to the sun, the sun declared it to Manu, and Manu communicated it to Ikshvaku. Coming thus by steps, it became known to royal sages. But, O terror of (your) foes! that devotion was lost to the world by long (lapse of) time.
Chapter 4

The Deity said: This everlasting (system of) devotion I declared to the sun, the sun declared it to Manu, and Manu communicated it to Ikshvaku. Coming thus by steps, it became known to royal sages. But, O terror of (your) foes! that devotion was lost to the world by long (lapse of) time. That same primeval devotion I have declared to you to-day, seeing that you are my devotee and friend, for it is the highest mystery.
Chapter 4

Coming thus by steps, it became known to royal sages. But, O terror of (your) foes! that devotion was lost to the world by long (lapse of) time. That same primeval devotion I have declared to you to-day, seeing that you are my devotee and friend, for it is the highest mystery. Arguna said: Later is your birth; the birth of the sun is priorHow then shall I understand that you declared (this) first?
Chapter 4

That same primeval devotion I have declared to you to-day, seeing that you are my devotee and friend, for it is the highest mystery. Arguna said: Later is your birth; the birth of the sun is priorHow then shall I understand that you declared (this) first? The Deity said: I have passed through many births, O Arguna! and you also. I know them all, but you, O terror of (your) foes! do not know them.
Chapter 4

Arguna said: Later is your birth; the birth of the sun is priorHow then shall I understand that you declared (this) first? The Deity said: I have passed through many births, O Arguna! and you also. I know them all, but you, O terror of (your) foes! do not know them. Even though I am unborn and inexhaustible in (my) essence, even though I am lord of all beings, still I take up the control of my own nature, and am born by means of my delusive power.
Chapter 4

The Deity said: I have passed through many births, O Arguna! and you also. I know them all, but you, O terror of (your) foes! do not know them. Even though I am unborn and inexhaustible in (my) essence, even though I am lord of all beings, still I take up the control of my own nature, and am born by means of my delusive power. Whensoever, O descendant of Bharata! piety languishes, and impiety is in the ascendant, I create myself.
Chapter 4

Even though I am unborn and inexhaustible in (my) essence, even though I am lord of all beings, still I take up the control of my own nature, and am born by means of my delusive power. Whensoever, O descendant of Bharata! piety languishes, and impiety is in the ascendant, I create myself. I am born age after age, for the protection of the good, for the destruction of evil-doers, and the establishment of piety.
Chapter 4

Whensoever, O descendant of Bharata! piety languishes, and impiety is in the ascendant, I create myself. I am born age after age, for the protection of the good, for the destruction of evil-doers, and the establishment of piety. Whoever truly knows thus my divine birth and work, casts off (this) body and is not born again. He comes to me, O Arguna!
Chapter 4

I am born age after age, for the protection of the good, for the destruction of evil-doers, and the establishment of piety. Whoever truly knows thus my divine birth and work, casts off (this) body and is not born again. He comes to me, O Arguna! Many from, whom affection, fear, and wrath have departed, who are full of me, who depend on me, and who are purified by the penance of knowledge, have come into my essence.
Chapter 4

Whoever truly knows thus my divine birth and work, casts off (this) body and is not born again. He comes to me, O Arguna! Many from, whom affection, fear, and wrath have departed, who are full of me, who depend on me, and who are purified by the penance of knowledge, have come into my essence. I serve men in the way in which they approach me. In every way, O son of Pritha! men follow in my path.
Chapter 4

Many from, whom affection, fear, and wrath have departed, who are full of me, who depend on me, and who are purified by the penance of knowledge, have come into my essence. I serve men in the way in which they approach me. In every way, O son of Pritha! men follow in my path. Desiring the success of actions, men in this world worship the divinities, for in this world of mortals, the success produced by action is soon obtained.
Chapter 4

I serve men in the way in which they approach me. In every way, O son of Pritha! men follow in my path. Desiring the success of actions, men in this world worship the divinities, for in this world of mortals, the success produced by action is soon obtained. The fourfold division of castes was created by me according to the apportionment of qualities and duties. But though I am its author, know me to be inexhaustible, and not the author.
Chapter 4

Desiring the success of actions, men in this world worship the divinities, for in this world of mortals, the success produced by action is soon obtained. The fourfold division of castes was created by me according to the apportionment of qualities and duties. But though I am its author, know me to be inexhaustible, and not the author. Actions defile me notI have no attachment to the fruit of actions. He who knows me thus is not tied down by actions.
Chapter 4

The fourfold division of castes was created by me according to the apportionment of qualities and duties. But though I am its author, know me to be inexhaustible, and not the author. Actions defile me notI have no attachment to the fruit of actions. He who knows me thus is not tied down by actions. Knowing this, the men of old who wished for final emancipation, performed action. Therefore do you, too, perform action as was done by men of old in olden times.
Chapter 4

Actions defile me notI have no attachment to the fruit of actions. He who knows me thus is not tied down by actions. Knowing this, the men of old who wished for final emancipation, performed action. Therefore do you, too, perform action as was done by men of old in olden times. Even sages are confused as to what is action, what inaction. Therefore I will speak to you about action, and learning that, you will be freed from (this world of) evil.
Chapter 4

Knowing this, the men of old who wished for final emancipation, performed action. Therefore do you, too, perform action as was done by men of old in olden times. Even sages are confused as to what is action, what inaction. Therefore I will speak to you about action, and learning that, you will be freed from (this world of) evil. One must possess knowledge about action; one must also possess knowledge about prohibited action; and again one must possess knowledge about inaction. The truth regarding action is abstruse.
Chapter 4

Even sages are confused as to what is action, what inaction. Therefore I will speak to you about action, and learning that, you will be freed from (this world of) evil. One must possess knowledge about action; one must also possess knowledge about prohibited action; and again one must possess knowledge about inaction. The truth regarding action is abstruse. He is wise among men, he is possessed of devotion, and performs all actions, who sees inaction in action, and action in inaction.
Chapter 4

One must possess knowledge about action; one must also possess knowledge about prohibited action; and again one must possess knowledge about inaction. The truth regarding action is abstruse. He is wise among men, he is possessed of devotion, and performs all actions, who sees inaction in action, and action in inaction. The wise call him learned, whose acts are all free from desires and fancies, and whose actions are burnt down by the fire of knowledge.
Chapter 4

He is wise among men, he is possessed of devotion, and performs all actions, who sees inaction in action, and action in inaction. The wise call him learned, whose acts are all free from desires and fancies, and whose actions are burnt down by the fire of knowledge. Forsaking all attachment to the fruit of action, always contented, dependent on none, he does nothing at all, though he engages in action.
Chapter 4

The wise call him learned, whose acts are all free from desires and fancies, and whose actions are burnt down by the fire of knowledge. Forsaking all attachment to the fruit of action, always contented, dependent on none, he does nothing at all, though he engages in action. Devoid of expectations, restraining the mind and the self, and casting off all belongings, he incurs no sin, performing actions merely for the sake of the body.
Chapter 4

Forsaking all attachment to the fruit of action, always contented, dependent on none, he does nothing at all, though he engages in action. Devoid of expectations, restraining the mind and the self, and casting off all belongings, he incurs no sin, performing actions merely for the sake of the body. Satisfied with earnings coming spontaneously, rising above the pairs of opposites, free from all animosity, and equable on success or ill-success, he is not fettered down, even though he performs (actions).
Chapter 4

Devoid of expectations, restraining the mind and the self, and casting off all belongings, he incurs no sin, performing actions merely for the sake of the body. Satisfied with earnings coming spontaneously, rising above the pairs of opposites, free from all animosity, and equable on success or ill-success, he is not fettered down, even though he performs (actions). The acts of one who is devoid of attachment, who is free, whose mind is fixed on knowledge, and who performs action for (the purpose of) the sacrifice are all destroyed.
Chapter 4

Satisfied with earnings coming spontaneously, rising above the pairs of opposites, free from all animosity, and equable on success or ill-success, he is not fettered down, even though he performs (actions). The acts of one who is devoid of attachment, who is free, whose mind is fixed on knowledge, and who performs action for (the purpose of) the sacrifice are all destroyed. Brahman is the oblation; with Brahman (as a sacrificial instrument) it is offered up; Brahman is in the fire; and by Brahman it is thrown; and Brahman, too, is the goal to which he proceeds who meditates on Brahman in the action.
Chapter 4

The acts of one who is devoid of attachment, who is free, whose mind is fixed on knowledge, and who performs action for (the purpose of) the sacrifice are all destroyed. Brahman is the oblation; with Brahman (as a sacrificial instrument) it is offered up; Brahman is in the fire; and by Brahman it is thrown; and Brahman, too, is the goal to which he proceeds who meditates on Brahman in the action. Some devotees perform the sacrifice to the gods, some offer up the sacrifice by the sacrifice itself in the fire of Brahman.
Chapter 4

Brahman is the oblation; with Brahman (as a sacrificial instrument) it is offered up; Brahman is in the fire; and by Brahman it is thrown; and Brahman, too, is the goal to which he proceeds who meditates on Brahman in the action. Some devotees perform the sacrifice to the gods, some offer up the sacrifice by the sacrifice itself in the fire of Brahman. Others offer up the senses, such as the sense of hearing and others, in the fires of restraint; others offer up the objects of sense, such as sound and so forth, into the fires of the senses.
Chapter 4

Some devotees perform the sacrifice to the gods, some offer up the sacrifice by the sacrifice itself in the fire of Brahman. Others offer up the senses, such as the sense of hearing and others, in the fires of restraint; others offer up the objects of sense, such as sound and so forth, into the fires of the senses. Some again offer up all the operations of the senses and the operations of the life-breaths into the fire of devotion by self-restraint, kindled by knowledge.
Chapter 4

Others offer up the senses, such as the sense of hearing and others, in the fires of restraint; others offer up the objects of sense, such as sound and so forth, into the fires of the senses. Some again offer up all the operations of the senses and the operations of the life-breaths into the fire of devotion by self-restraint, kindled by knowledge. Others perform the sacrifice of wealth, the sacrifice of penance, the sacrifice of concentration of mind, the sacrifice of Vedic study, and of knowledge, and others are ascetics of rigid vows.
Chapter 4

Some again offer up all the operations of the senses and the operations of the life-breaths into the fire of devotion by self-restraint, kindled by knowledge. Others perform the sacrifice of wealth, the sacrifice of penance, the sacrifice of concentration of mind, the sacrifice of Vedic study, and of knowledge, and others are ascetics of rigid vows. Some offer up the upward life-breath into the downward life-breath, and the downward life-breath into the upper life-breath, and stopping up the motions of the upward and downward life-breaths, devote themselves to the restraint of the life-breaths. Others, who (take) limited food, offer up the life-breaths into the life-breaths.
Chapter 4

Others perform the sacrifice of wealth, the sacrifice of penance, the sacrifice of concentration of mind, the sacrifice of Vedic study, and of knowledge, and others are ascetics of rigid vows. Some offer up the upward life-breath into the downward life-breath, and the downward life-breath into the upper life-breath, and stopping up the motions of the upward and downward life-breaths, devote themselves to the restraint of the life-breaths. Others, who (take) limited food, offer up the life-breaths into the life-breaths. All of these, conversant with the sacrifice, have their sins destroyed by the sacrifice. Those who eat the nectar-like leavings of the sacrifice repair to the eternal Brahman.
Chapter 4

Some offer up the upward life-breath into the downward life-breath, and the downward life-breath into the upper life-breath, and stopping up the motions of the upward and downward life-breaths, devote themselves to the restraint of the life-breaths. Others, who (take) limited food, offer up the life-breaths into the life-breaths. All of these, conversant with the sacrifice, have their sins destroyed by the sacrifice. Those who eat the nectar-like leavings of the sacrifice repair to the eternal Brahman. This world is not for those who perform no sacrifice, whence (then) the other, O best of the Kauravas!
Chapter 4

All of these, conversant with the sacrifice, have their sins destroyed by the sacrifice. Those who eat the nectar-like leavings of the sacrifice repair to the eternal Brahman. This world is not for those who perform no sacrifice, whence (then) the other, O best of the Kauravas! Thus sacrifices of various sorts are laid down in the Vedas. Know them all to be produced from action, and knowing this you will be released (from the fetters of this world).
Chapter 4

This world is not for those who perform no sacrifice, whence (then) the other, O best of the Kauravas! Thus sacrifices of various sorts are laid down in the Vedas. Know them all to be produced from action, and knowing this you will be released (from the fetters of this world). The sacrifice of knowledge, O terror of (your) foes! is superior to the sacrifice of wealth, for action, O son of Pritha! is wholly and entirely comprehended in knowledge.
Chapter 4

Thus sacrifices of various sorts are laid down in the Vedas. Know them all to be produced from action, and knowing this you will be released (from the fetters of this world). The sacrifice of knowledge, O terror of (your) foes! is superior to the sacrifice of wealth, for action, O son of Pritha! is wholly and entirely comprehended in knowledge. That you should learn by salutation, question, and service. The men of knowledge who perceive the truth will teach knowledge to you.
Chapter 4

The sacrifice of knowledge, O terror of (your) foes! is superior to the sacrifice of wealth, for action, O son of Pritha! is wholly and entirely comprehended in knowledge. That you should learn by salutation, question, and service. The men of knowledge who perceive the truth will teach knowledge to you. Having learnt that, O son of Pandu! you will not again fall thus into delusion; and by means of it, you will see all beings, without exception, first in yourself, and then in me.
Chapter 4

That you should learn by salutation, question, and service. The men of knowledge who perceive the truth will teach knowledge to you. Having learnt that, O son of Pandu! you will not again fall thus into delusion; and by means of it, you will see all beings, without exception, first in yourself, and then in me. Even if you are the most sinful of all sinful men, you will cross over all trespasses by means of the boat of knowledge alone.
Chapter 4

Having learnt that, O son of Pandu! you will not again fall thus into delusion; and by means of it, you will see all beings, without exception, first in yourself, and then in me. Even if you are the most sinful of all sinful men, you will cross over all trespasses by means of the boat of knowledge alone. As a fire well kindled, O Arguna! reduces fuel to ashes, so the fire of knowledge reduces all actions to ashes.
Chapter 4

Even if you are the most sinful of all sinful men, you will cross over all trespasses by means of the boat of knowledge alone. As a fire well kindled, O Arguna! reduces fuel to ashes, so the fire of knowledge reduces all actions to ashes. For there is in this world no means of sanctification like knowledge, and that one perfected by devotion finds within one's self in time.
Chapter 4

As a fire well kindled, O Arguna! reduces fuel to ashes, so the fire of knowledge reduces all actions to ashes. For there is in this world no means of sanctification like knowledge, and that one perfected by devotion finds within one's self in time. He who has faith, whose senses are restrained, and who is assiduous, obtains knowledge. Obtaining knowledge, he acquires, without delay, the highest tranquillity.
Chapter 4

For there is in this world no means of sanctification like knowledge, and that one perfected by devotion finds within one's self in time. He who has faith, whose senses are restrained, and who is assiduous, obtains knowledge. Obtaining knowledge, he acquires, without delay, the highest tranquillity. He who is ignorant and devoid of faith, and whose self is full of misgivings, is ruined. Not this world, not the next, nor happiness, is for him whose self is full of misgivings.
Chapter 4

He who has faith, whose senses are restrained, and who is assiduous, obtains knowledge. Obtaining knowledge, he acquires, without delay, the highest tranquillity. He who is ignorant and devoid of faith, and whose self is full of misgivings, is ruined. Not this world, not the next, nor happiness, is for him whose self is full of misgivings. Actions, O Dhanangaya! do not fetter one who is self-possessed, who has renounced action by devotion, and who has destroyed misgivings by knowledge.
Chapter 4

He who is ignorant and devoid of faith, and whose self is full of misgivings, is ruined. Not this world, not the next, nor happiness, is for him whose self is full of misgivings. Actions, O Dhanangaya! do not fetter one who is self-possessed, who has renounced action by devotion, and who has destroyed misgivings by knowledge.
Chapter 5

Actions, O Dhanangaya! do not fetter one who is self-possessed, who has renounced action by devotion, and who has destroyed misgivings by knowledge. Therefore, O descendant of Bharata! destroy, with the sword of knowledge, these misgivings of yours which fill your mind, and which are produced from ignorance. Engage in devotion. Arise! Arguna said: O Krishna! you praise renunciation of actions and also the pursuit (of them). Tell me determinately which one of these two is superior.
Chapter 5

Therefore, O descendant of Bharata! destroy, with the sword of knowledge, these misgivings of yours which fill your mind, and which are produced from ignorance. Engage in devotion. Arise! Arguna said: O Krishna! you praise renunciation of actions and also the pursuit (of them). Tell me determinately which one of these two is superior. The Deity said: Renunciation and pursuit of action are both instruments of happiness. But of the two, pursuit of action is superior to renunciation of action.
Chapter 5

Arguna said: O Krishna! you praise renunciation of actions and also the pursuit (of them). Tell me determinately which one of these two is superior. The Deity said: Renunciation and pursuit of action are both instruments of happiness. But of the two, pursuit of action is superior to renunciation of action. 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.
Chapter 5

The Deity said: Renunciation and pursuit of action are both instruments of happiness. But of the two, pursuit of action is superior to renunciation of action. 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.