knowrohit07/gita_dataset huggingface dataset:
Chapter 11

In front and from behind obeisance to thee! Obeisance be to thee from all sides, O you who are all! You are of infinite power, of unmeasured glory; you pervade all, and therefore you are all!  Whatever I have said contemptuously, for instance, `O Krishna!' `O Yadava!' `O friend!' thinking you to be (my) friend, and not knowing your greatness (as shown in) this (universal form), or through friendliness, or incautiously; and whatever disrespect I have shown you for purposes of merriment, on (occasions of) play, sleep, dinner, or sitting (together), whether alone or in the presence (of friends), for all that, O undegraded one! I ask pardon of you who are indefinable.
Chapter 11

Whatever I have said contemptuously, for instance, `O Krishna!' `O Yadava!' `O friend!' thinking you to be (my) friend, and not knowing your greatness (as shown in) this (universal form), or through friendliness, or incautiously; and whatever disrespect I have shown you for purposes of merriment, on (occasions of) play, sleep, dinner, or sitting (together), whether alone or in the presence (of friends), for all that, O undegraded one! I ask pardon of you who are indefinable. You are the father of the world movable and immovable you its great and venerable master; there is none equal to you, whence can there be one greater, O you whose power is unparalleled in all the three worlds?
Chapter 11

or through friendliness, or incautiously; and whatever disrespect I have shown you for purposes of merriment, on (occasions of) play, sleep, dinner, or sitting (together), whether alone or in the presence (of friends), for all that, O undegraded one! I ask pardon of you who are indefinable. You are the father of the world movable and immovable you its great and venerable master; there is none equal to you, whence can there be one greater, O you whose power is unparalleled in all the three worlds? Therefore I bow and prostrate myself, and would propitiate you, the praiseworthy lord. Be pleased, O god! to pardon (my guilt) as a father (that of his) son, a friend (that of his) friend, or a husband (that of his) beloved.
Chapter 11

You are the father of the world movable and immovable you its great and venerable master; there is none equal to you, whence can there be one greater, O you whose power is unparalleled in all the three worlds? Therefore I bow and prostrate myself, and would propitiate you, the praiseworthy lord. Be pleased, O god! to pardon (my guilt) as a father (that of his) son, a friend (that of his) friend, or a husband (that of his) beloved. I am delighted at seeing what I had never seen before, and my heart is also alarmed by fear. Show me that same form, O god! Be gracious, O lord of gods! O you pervading the universe!
Chapter 11

Therefore I bow and prostrate myself, and would propitiate you, the praiseworthy lord. Be pleased, O god! to pardon (my guilt) as a father (that of his) son, a friend (that of his) friend, or a husband (that of his) beloved. I am delighted at seeing what I had never seen before, and my heart is also alarmed by fear. Show me that same form, O god! Be gracious, O lord of gods! O you pervading the universe! I wish to see you bearing the coronet and the mace, with the discus in hand, just the same (as before). O you of thousand arms! O you of all forms! assume that same four-handed form.
Chapter 11

I am delighted at seeing what I had never seen before, and my heart is also alarmed by fear. Show me that same form, O god! Be gracious, O lord of gods! O you pervading the universe! I wish to see you bearing the coronet and the mace, with the discus in hand, just the same (as before). O you of thousand arms! O you of all forms! assume that same four-handed form. The Deity said: O Arguna! being pleased (with you), I have by my own mystic power shown you this supreme form, full of glory, universal, infinite, primeval, and which has not been seen before by any one else but you, O you hero among the Kauravas!
Chapter 11

I wish to see you bearing the coronet and the mace, with the discus in hand, just the same (as before). O you of thousand arms! O you of all forms! assume that same four-handed form. The Deity said: O Arguna! being pleased (with you), I have by my own mystic power shown you this supreme form, full of glory, universal, infinite, primeval, and which has not been seen before by any one else but you, O you hero among the Kauravas! I cannot be seen in this form by any one but you, (even) by (the help of) the study of the Vedas, or of sacrifices, nor by gifts, nor by actions, nor by fierce penances.
Chapter 11

The Deity said: O Arguna! being pleased (with you), I have by my own mystic power shown you this supreme form, full of glory, universal, infinite, primeval, and which has not been seen before by any one else but you, O you hero among the Kauravas! I cannot be seen in this form by any one but you, (even) by (the help of) the study of the Vedas, or of sacrifices, nor by gifts, nor by actions, nor by fierce penances. Be not alarmed, be not perplexed, at seeing this form of mine, fearful like this. Free from fear and with delighted heart, see now again that same form of mine.
Chapter 11

I cannot be seen in this form by any one but you, (even) by (the help of) the study of the Vedas, or of sacrifices, nor by gifts, nor by actions, nor by fierce penances. Be not alarmed, be not perplexed, at seeing this form of mine, fearful like this. Free from fear and with delighted heart, see now again that same form of mine. Sangaya said: Having thus spoken to Arguna, Vasudeva again showed his own form, and the high-souled one becoming again of a mild form, comforted him who had been affrighted.
Chapter 11

Be not alarmed, be not perplexed, at seeing this form of mine, fearful like this. Free from fear and with delighted heart, see now again that same form of mine. Sangaya said: Having thus spoken to Arguna, Vasudeva again showed his own form, and the high-souled one becoming again of a mild form, comforted him who had been affrighted. Arguna said: O Ganardana! seeing this mild, human form of yours, I am now in my right mind, and have come to my normal state.
Chapter 11

Sangaya said: Having thus spoken to Arguna, Vasudeva again showed his own form, and the high-souled one becoming again of a mild form, comforted him who had been affrighted. Arguna said: O Ganardana! seeing this mild, human form of yours, I am now in my right mind, and have come to my normal state. The Deity said: Even the gods are always desiring to see this form of mine, which it is difficult to get a sight of, and which you have seen.
Chapter 11

Arguna said: O Ganardana! seeing this mild, human form of yours, I am now in my right mind, and have come to my normal state. The Deity said: Even the gods are always desiring to see this form of mine, which it is difficult to get a sight of, and which you have seen. I cannot be seen, as you have seen me, by (means of) the Vedas, not by penance, not by gift, nor yet by sacrifice.
Chapter 11

The Deity said: Even the gods are always desiring to see this form of mine, which it is difficult to get a sight of, and which you have seen. I cannot be seen, as you have seen me, by (means of) the Vedas, not by penance, not by gift, nor yet by sacrifice. But, O Arguna! by devotion to me exclusively, I can in this form be truly known, seen, and assimilated with, O terror of your foes!
Chapter 11

I cannot be seen, as you have seen me, by (means of) the Vedas, not by penance, not by gift, nor yet by sacrifice. But, O Arguna! by devotion to me exclusively, I can in this form be truly known, seen, and assimilated with, O terror of your foes!
Chapter 12

But, O Arguna! by devotion to me exclusively, I can in this form be truly known, seen, and assimilated with, O terror of your foes! He who performs acts for (propitiating) me, to whom I am the highest (object), who is my devotee, who is free from attachment, and who has no enmity towards any being, he, O son of Pandu I comes to me. Arguna said: Of the worshippers, who thus, constantly devoted, meditate on you, and those who (meditate) on the unperceived and indestructible, which do best know devotion?
Chapter 12

He who performs acts for (propitiating) me, to whom I am the highest (object), who is my devotee, who is free from attachment, and who has no enmity towards any being, he, O son of Pandu I comes to me. Arguna said: Of the worshippers, who thus, constantly devoted, meditate on you, and those who (meditate) on the unperceived and indestructible, which do best know devotion? The Deity said: Those who being constantly devoted, and possessed of the highest faith, worship me with a mind fixed on me, are deemed by me to be the most devoted.
Chapter 12

Arguna said: Of the worshippers, who thus, constantly devoted, meditate on you, and those who (meditate) on the unperceived and indestructible, which do best know devotion? The Deity said: Those who being constantly devoted, and possessed of the highest faith, worship me with a mind fixed on me, are deemed by me to be the most devoted. But those, who, restraining the (whole) group of the senses, and with a mind at all times equable, meditate on the indescribable, indestructible, unperceived (principle) which is all-pervading, unthinkable, indifferent,
Chapter 12

The Deity said: Those who being constantly devoted, and possessed of the highest faith, worship me with a mind fixed on me, are deemed by me to be the most devoted. But those, who, restraining the (whole) group of the senses, and with a mind at all times equable, meditate on the indescribable, indestructible, unperceived (principle) which is all-pervading, unthinkable, indifferent, immovable, and constant, they, intent on the good of all beings, necessarily attain to me.
Chapter 12

But those, who, restraining the (whole) group of the senses, and with a mind at all times equable, meditate on the indescribable, indestructible, unperceived (principle) which is all-pervading, unthinkable, indifferent, immovable, and constant, they, intent on the good of all beings, necessarily attain to me. For those whose minds are attached to the unperceived, the trouble is much greater.
Chapter 12

immovable, and constant, they, intent on the good of all beings, necessarily attain to me. For those whose minds are attached to the unperceived, the trouble is much greater. Because the unperceived goal is obtained by embodied (beings) with difficulty.
Chapter 12

For those whose minds are attached to the unperceived, the trouble is much greater. Because the unperceived goal is obtained by embodied (beings) with difficulty. As to those, however, O son of Pritha! who, dedicating all their actions to me, and (holding) me as their highest (goal), worship me, meditating on me with a devotion towards none besides me, and whose minds are fixed on me, I, without delay, come forward as their deliverer from the ocean of this world of death.
Chapter 12

Because the unperceived goal is obtained by embodied (beings) with difficulty. As to those, however, O son of Pritha! who, dedicating all their actions to me, and (holding) me as their highest (goal), worship me, meditating on me with a devotion towards none besides me, and whose minds are fixed on me, I, without delay, come forward as their deliverer from the ocean of this world of death. Place your mind on me only; fix your understanding on me. In me you will dwell, hereafter, (there is) no doubt.
Chapter 12

As to those, however, O son of Pritha! who, dedicating all their actions to me, and (holding) me as their highest (goal), worship me, meditating on me with a devotion towards none besides me, and whose minds are fixed on me, I, without delay, come forward as their deliverer from the ocean of this world of death. Place your mind on me only; fix your understanding on me. In me you will dwell, hereafter, (there is) no doubt. But if you are unable to fix your mind steadily on me, then, O Dhanangaya! endeavour to obtain me by the abstraction of mind (resulting) from continuous meditation.
Chapter 12

Place your mind on me only; fix your understanding on me. In me you will dwell, hereafter, (there is) no doubt. But if you are unable to fix your mind steadily on me, then, O Dhanangaya! endeavour to obtain me by the abstraction of mind (resulting) from continuous meditation. If you are unequal even to continuous meditation, then let acts for (propitiating) me be your highest (aim). Even performing actions for (propitiating) me, you will attain perfection.
Chapter 12

But if you are unable to fix your mind steadily on me, then, O Dhanangaya! endeavour to obtain me by the abstraction of mind (resulting) from continuous meditation. If you are unequal even to continuous meditation, then let acts for (propitiating) me be your highest (aim). Even performing actions for (propitiating) me, you will attain perfection. If you are unable to do even this, then resort to devotion to me, and, with self-restraint, abandon all fruit of action.
Chapter 12

If you are unequal even to continuous meditation, then let acts for (propitiating) me be your highest (aim). Even performing actions for (propitiating) me, you will attain perfection. If you are unable to do even this, then resort to devotion to me, and, with self-restraint, abandon all fruit of action. For knowledge is better than continuous meditation; concentration is esteemed higher than knowledge; and the abandonment of fruit of action than concentration; from (that) abandonment, tranquillity soon (results).
Chapter 12

If you are unable to do even this, then resort to devotion to me, and, with self-restraint, abandon all fruit of action. For knowledge is better than continuous meditation; concentration is esteemed higher than knowledge; and the abandonment of fruit of action than concentration; from (that) abandonment, tranquillity soon (results). That devotee of mine, who hates no being, who is friendly and compassionate, who is free from egoism, and from (the idea that this or that is) mine, to whom happiness and misery are alike, who is forgiving,
Chapter 12

For knowledge is better than continuous meditation; concentration is esteemed higher than knowledge; and the abandonment of fruit of action than concentration; from (that) abandonment, tranquillity soon (results). That devotee of mine, who hates no being, who is friendly and compassionate, who is free from egoism, and from (the idea that this or that is) mine, to whom happiness and misery are alike, who is forgiving, contented, constantly devoted, self-restrained, and firm in his determinations, and whose mind and understanding are devoted to me, he is dear to me.
Chapter 12

That devotee of mine, who hates no being, who is friendly and compassionate, who is free from egoism, and from (the idea that this or that is) mine, to whom happiness and misery are alike, who is forgiving, contented, constantly devoted, self-restrained, and firm in his determinations, and whose mind and understanding are devoted to me, he is dear to me. He through whom the world is not agitated, and who is not agitated by the world, who is free from joy and anger and fear and agitation, he too is dear to me.
Chapter 12

contented, constantly devoted, self-restrained, and firm in his determinations, and whose mind and understanding are devoted to me, he is dear to me. He through whom the world is not agitated, and who is not agitated by the world, who is free from joy and anger and fear and agitation, he too is dear to me. That devotee of mine, who is unconcerned, pure, assiduous, impartial, free from distress, who abandons all actions (for fruit), he is dear to me.
Chapter 12

He through whom the world is not agitated, and who is not agitated by the world, who is free from joy and anger and fear and agitation, he too is dear to me. That devotee of mine, who is unconcerned, pure, assiduous, impartial, free from distress, who abandons all actions (for fruit), he is dear to me. He who is full of devotion to me, who feels no joy and no aversion, who does not grieve and does not desire, who abandons (both what is) agreeable and (what is) disagreeable, he is dear to me.
Chapter 12

That devotee of mine, who is unconcerned, pure, assiduous, impartial, free from distress, who abandons all actions (for fruit), he is dear to me. He who is full of devotion to me, who feels no joy and no aversion, who does not grieve and does not desire, who abandons (both what is) agreeable and (what is) disagreeable, he is dear to me. He who is alike to friend and foe, as also in honour and dishonour, who is alike in cold and heat, pleasure and pain, who is free from attachments,
Chapter 12

He who is full of devotion to me, who feels no joy and no aversion, who does not grieve and does not desire, who abandons (both what is) agreeable and (what is) disagreeable, he is dear to me. He who is alike to friend and foe, as also in honour and dishonour, who is alike in cold and heat, pleasure and pain, who is free from attachments, to whom praise and blame are alike, who is taciturn, and contented with anything whatever (that comes), who is homeless, and of a steady mind, and full of devotion, that man is dear to me.
Chapter 12

He who is alike to friend and foe, as also in honour and dishonour, who is alike in cold and heat, pleasure and pain, who is free from attachments, to whom praise and blame are alike, who is taciturn, and contented with anything whatever (that comes), who is homeless, and of a steady mind, and full of devotion, that man is dear to me.
Chapter 13

to whom praise and blame are alike, who is taciturn, and contented with anything whatever (that comes), who is homeless, and of a steady mind, and full of devotion, that man is dear to me. But those devotees who, imbued with faith, and (regarding) me as their highest (goal), resort to this holy (means for attaining) immortality, as stated, they are extremely dear to me. The Deity said: This body, O son of Kunti! is called Kshetra and the learned call him who knows it the Kshetragna.
Chapter 13

But those devotees who, imbued with faith, and (regarding) me as their highest (goal), resort to this holy (means for attaining) immortality, as stated, they are extremely dear to me. The Deity said: This body, O son of Kunti! is called Kshetra and the learned call him who knows it the Kshetragna. And know me also, O descendant of Bharata! to be the Kshetragna in all Kshetras.
Chapter 13

The Deity said: This body, O son of Kunti! is called Kshetra and the learned call him who knows it the Kshetragna. And know me also, O descendant of Bharata! to be the Kshetragna in all Kshetras. The knowledge of Kshetra and Kshetragna is deemed by me (to be real) knowledge. Now hear from me in brief what that Kshetra (is), what (it is) like, what changes (it undergoes), and whence (it comes), and what is he, and what his powers,
Chapter 13

And know me also, O descendant of Bharata! to be the Kshetragna in all Kshetras. The knowledge of Kshetra and Kshetragna is deemed by me (to be real) knowledge. Now hear from me in brief what that Kshetra (is), what (it is) like, what changes (it undergoes), and whence (it comes), and what is he, and what his powers, (all which) is sung in various ways by sages in numerous hymns, distinctly, and in well-settled texts full of argument, giving indications or full instruction about the Brahman.
Chapter 13

The knowledge of Kshetra and Kshetragna is deemed by me (to be real) knowledge. Now hear from me in brief what that Kshetra (is), what (it is) like, what changes (it undergoes), and whence (it comes), and what is he, and what his powers, (all which) is sung in various ways by sages in numerous hymns, distinctly, and in well-settled texts full of argument, giving indications or full instruction about the Brahman. The great elements, egoism, the understanding, the unperceived also, the ten senses, and the one, and the five objects of sense,
Chapter 13

(all which) is sung in various ways by sages in numerous hymns, distinctly, and in well-settled texts full of argument, giving indications or full instruction about the Brahman. The great elements, egoism, the understanding, the unperceived also, the ten senses, and the one, and the five objects of sense, desire, aversion, pleasure, pain, body, consciousness, courage, thus in brief has been declared the Kshetra with changes.
Chapter 13

The great elements, egoism, the understanding, the unperceived also, the ten senses, and the one, and the five objects of sense, desire, aversion, pleasure, pain, body, consciousness, courage, thus in brief has been declared the Kshetra with changes. Absence of vanity, absence of ostentatiousness, absence of hurtfulness, forgiveness, straightforwardness, devotion to a preceptor, purity, steadiness, self-restraint,
Chapter 13

desire, aversion, pleasure, pain, body, consciousness, courage, thus in brief has been declared the Kshetra with changes. Absence of vanity, absence of ostentatiousness, absence of hurtfulness, forgiveness, straightforwardness, devotion to a preceptor, purity, steadiness, self-restraint, indifference towards objects of sense, and also absence of egoism; perception of the misery and evil of birth, death, old age, and disease;
Chapter 13

Absence of vanity, absence of ostentatiousness, absence of hurtfulness, forgiveness, straightforwardness, devotion to a preceptor, purity, steadiness, self-restraint, indifference towards objects of sense, and also absence of egoism; perception of the misery and evil of birth, death, old age, and disease; absence of attachment, absence of self-identifying regard for son, wife, home, and so forth; and constant equability on the approach of (both what is) agreeable and (what is) disagreeable;
Chapter 13

indifference towards objects of sense, and also absence of egoism; perception of the misery and evil of birth, death, old age, and disease; absence of attachment, absence of self-identifying regard for son, wife, home, and so forth; and constant equability on the approach of (both what is) agreeable and (what is) disagreeable; unswerving devotion to me, without meditation on any one else; resorting to clean places, distaste for assemblages of men,
Chapter 13

absence of attachment, absence of self-identifying regard for son, wife, home, and so forth; and constant equability on the approach of (both what is) agreeable and (what is) disagreeable; unswerving devotion to me, without meditation on any one else; resorting to clean places, distaste for assemblages of men, constancy in knowledge of the relation of the individual self to the supreme, perception of the object of knowledge of the truth, this is called knowledge; that is ignorance which is opposed to this.
Chapter 13

unswerving devotion to me, without meditation on any one else; resorting to clean places, distaste for assemblages of men, constancy in knowledge of the relation of the individual self to the supreme, perception of the object of knowledge of the truth, this is called knowledge; that is ignorance which is opposed to this. I will declare that which is the object of knowledge, knowing which, one reaches immortality; the highest Brahman, having no beginning nor end, which cannot be said to be existent or non-existent.
Chapter 13

constancy in knowledge of the relation of the individual self to the supreme, perception of the object of knowledge of the truth, this is called knowledge; that is ignorance which is opposed to this. I will declare that which is the object of knowledge, knowing which, one reaches immortality; the highest Brahman, having no beginning nor end, which cannot be said to be existent or non-existent. It has hands and feet on all sides, it has eyes, heads, and faces on all sides, it has ears on all sides, it stands pervading everything in the world.
Chapter 13

I will declare that which is the object of knowledge, knowing which, one reaches immortality; the highest Brahman, having no beginning nor end, which cannot be said to be existent or non-existent. It has hands and feet on all sides, it has eyes, heads, and faces on all sides, it has ears on all sides, it stands pervading everything in the world. Possessed of the qualities of all the senses, (but) devoid of all senses, unattached, it supports all, is devoid of qualities, and the enjoyer of qualities.