knowrohit07/gita_dataset huggingface dataset:
Chapter 6

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. That devotion should be practised with steadiness and with an undesponding heart.
Chapter 6

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. That devotion should be practised with steadiness and with an undesponding heart. Abandoning, without exception, all desires, which are produced from fancies, and restraining the whole group of the senses on all sides by the mind only,
Chapter 6

That devotion should be practised with steadiness and with an undesponding heart. Abandoning, without exception, all desires, which are produced from fancies, and restraining the whole group of the senses on all sides by the mind only, one should by slow steps become quiescent, with a firm resolve coupled with courage; and fixing the mind upon the self, should think of nothing.
Chapter 6

Abandoning, without exception, all desires, which are produced from fancies, and restraining the whole group of the senses on all sides by the mind only, one should by slow steps become quiescent, with a firm resolve coupled with courage; and fixing the mind upon the self, should think of nothing. Wherever the active and unsteady mind breaks forth, there one should ever restrain it, and fix it steadily on the self alone.
Chapter 6

one should by slow steps become quiescent, with a firm resolve coupled with courage; and fixing the mind upon the self, should think of nothing. Wherever the active and unsteady mind breaks forth, there one should ever restrain it, and fix it steadily on the self alone. The highest happiness comes to such a devotee, whose mind is fully tranquil, in whom the quality of passion has been suppressed, who is free from sin, and who is become (one with) the Brahman.
Chapter 6

Wherever the active and unsteady mind breaks forth, there one should ever restrain it, and fix it steadily on the self alone. The highest happiness comes to such a devotee, whose mind is fully tranquil, in whom the quality of passion has been suppressed, who is free from sin, and who is become (one with) the Brahman. Thus constantly devoting his self to abstraction, a devotee, freed from sin, easily obtains that supreme happiness-contact with the Brahman.
Chapter 6

The highest happiness comes to such a devotee, whose mind is fully tranquil, in whom the quality of passion has been suppressed, who is free from sin, and who is become (one with) the Brahman. Thus constantly devoting his self to abstraction, a devotee, freed from sin, easily obtains that supreme happiness-contact with the Brahman. He who has devoted his self to abstraction, by devotion, looking alike on everything, sees the self abiding in all beings, and all beings in the self.
Chapter 6

Thus constantly devoting his self to abstraction, a devotee, freed from sin, easily obtains that supreme happiness-contact with the Brahman. He who has devoted his self to abstraction, by devotion, looking alike on everything, sees the self abiding in all beings, and all beings in the self. To him who sees me in everything, and everything in me, I am never lost, and he is not lost to me.
Chapter 6

He who has devoted his self to abstraction, by devotion, looking alike on everything, sees the self abiding in all beings, and all beings in the self. To him who sees me in everything, and everything in me, I am never lost, and he is not lost to me. The devotee who worships me abiding in all beings, holding that all is one, lives in me, however he may be living.
Chapter 6

To him who sees me in everything, and everything in me, I am never lost, and he is not lost to me. The devotee who worships me abiding in all beings, holding that all is one, lives in me, however he may be living. That devotee, O Arguna! is deemed to be the best, who looks alike on pleasure or pain, whatever it may be, in all (creatures), comparing all with his own (pleasure or pain).
Chapter 6

The devotee who worships me abiding in all beings, holding that all is one, lives in me, however he may be living. That devotee, O Arguna! is deemed to be the best, who looks alike on pleasure or pain, whatever it may be, in all (creatures), comparing all with his own (pleasure or pain). Arguna said: I cannot see, O destroyer of Madhu! (how) the sustained existence (is to be secured) of this devotion by means of equanimity which you have declared in consequence of fickleness.
Chapter 6

That devotee, O Arguna! is deemed to be the best, who looks alike on pleasure or pain, whatever it may be, in all (creatures), comparing all with his own (pleasure or pain). Arguna said: I cannot see, O destroyer of Madhu! (how) the sustained existence (is to be secured) of this devotion by means of equanimity which you have declared in consequence of fickleness. For, O Krishna! the mind is fickle, boisterous, strong, and obstinate; and I think that to restrain it is as difficult as (to restrain) the wind.
Chapter 6

Arguna said: I cannot see, O destroyer of Madhu! (how) the sustained existence (is to be secured) of this devotion by means of equanimity which you have declared in consequence of fickleness. For, O Krishna! the mind is fickle, boisterous, strong, and obstinate; and I think that to restrain it is as difficult as (to restrain) the wind. The Deity said: Doubtless, O you of mighty arms! the mind is difficult to restrain, and fickle. Still, O son of Kunti! it may be restrained by constant practice and by indifference (to worldly objects).
Chapter 6

For, O Krishna! the mind is fickle, boisterous, strong, and obstinate; and I think that to restrain it is as difficult as (to restrain) the wind. The Deity said: Doubtless, O you of mighty arms! the mind is difficult to restrain, and fickle. Still, O son of Kunti! it may be restrained by constant practice and by indifference (to worldly objects). It is my belief, that devotion is hard to obtain for one who does not restrain his self. But by one who is self-restrained and assiduous, it can be obtained through (proper) expedients.
Chapter 6

The Deity said: Doubtless, O you of mighty arms! the mind is difficult to restrain, and fickle. Still, O son of Kunti! it may be restrained by constant practice and by indifference (to worldly objects). It is my belief, that devotion is hard to obtain for one who does not restrain his self. But by one who is self-restrained and assiduous, it can be obtained through (proper) expedients. Arguna, said: What is the end of him, O Krishna! who does not attain the consummation of his devotion, being not assiduous, and having a mind shaken off from devotion, (though) full of faith?
Chapter 6

It is my belief, that devotion is hard to obtain for one who does not restrain his self. But by one who is self-restrained and assiduous, it can be obtained through (proper) expedients. Arguna, said: What is the end of him, O Krishna! who does not attain the consummation of his devotion, being not assiduous, and having a mind shaken off from devotion, (though) full of faith? Does he, fallen from both (paths), go to ruin like a broken cloud, being, O you of mighty arms! without support, and deluded on the path (leading) to the Brahman?
Chapter 6

Arguna, said: What is the end of him, O Krishna! who does not attain the consummation of his devotion, being not assiduous, and having a mind shaken off from devotion, (though) full of faith? Does he, fallen from both (paths), go to ruin like a broken cloud, being, O you of mighty arms! without support, and deluded on the path (leading) to the Brahman? Be pleased, O Krishna! to entirely destroy this doubt of mine, for none else than you can destroy this doubt.
Chapter 6

Does he, fallen from both (paths), go to ruin like a broken cloud, being, O you of mighty arms! without support, and deluded on the path (leading) to the Brahman? Be pleased, O Krishna! to entirely destroy this doubt of mine, for none else than you can destroy this doubt. The Deity said: O son of Pritha neither in this world nor the next, is ruin for him; for, O dear friend! none who performs good (deeds) comes to an evil end.
Chapter 6

Be pleased, O Krishna! to entirely destroy this doubt of mine, for none else than you can destroy this doubt. The Deity said: O son of Pritha neither in this world nor the next, is ruin for him; for, O dear friend! none who performs good (deeds) comes to an evil end. He who is fallen from devotion attains the worlds of those who perform meritorious acts, dwells (there) for many a year, and is afterwards born into a family of holy and illustrious men.
Chapter 6

The Deity said: O son of Pritha neither in this world nor the next, is ruin for him; for, O dear friend! none who performs good (deeds) comes to an evil end. He who is fallen from devotion attains the worlds of those who perform meritorious acts, dwells (there) for many a year, and is afterwards born into a family of holy and illustrious men. Or he is even born into a family of talented devotees; for such a birth as that in this world is more difficult to obtain.
Chapter 6

He who is fallen from devotion attains the worlds of those who perform meritorious acts, dwells (there) for many a year, and is afterwards born into a family of holy and illustrious men. Or he is even born into a family of talented devotees; for such a birth as that in this world is more difficult to obtain. There he comes into contact with the knowledge which belonged to him in his former body, and then again, O descendant of Kuru! he works for perfection.
Chapter 6

Or he is even born into a family of talented devotees; for such a birth as that in this world is more difficult to obtain. There he comes into contact with the knowledge which belonged to him in his former body, and then again, O descendant of Kuru! he works for perfection. For even though reluctant, he is led away by the self-same former practice, and although he only wishes to learn devotion, he rises above the (fruits of action laid down in the) divine word.
Chapter 6

There he comes into contact with the knowledge which belonged to him in his former body, and then again, O descendant of Kuru! he works for perfection. For even though reluctant, he is led away by the self-same former practice, and although he only wishes to learn devotion, he rises above the (fruits of action laid down in the) divine word. But the devotee working with great efforts, and cleared of his sins, attains perfection after many births, and then reaches the supreme goal.
Chapter 6

For even though reluctant, he is led away by the self-same former practice, and although he only wishes to learn devotion, he rises above the (fruits of action laid down in the) divine word. But the devotee working with great efforts, and cleared of his sins, attains perfection after many births, and then reaches the supreme goal. The devotee is esteemed higher than the performers of penances, higher even than the men of knowledge, and the devotee is higher than the men of action; therefore, O Arguna! become a devotee.
Chapter 6

But the devotee working with great efforts, and cleared of his sins, attains perfection after many births, and then reaches the supreme goal. The devotee is esteemed higher than the performers of penances, higher even than the men of knowledge, and the devotee is higher than the men of action; therefore, O Arguna! become a devotee.
Chapter 7

The devotee is esteemed higher than the performers of penances, higher even than the men of knowledge, and the devotee is higher than the men of action; therefore, O Arguna! become a devotee. And even among all devotees, he who, being full of faith, worships me, with his inmost self intent on me, is esteemed by me to be the most devoted. Deity said: O son of Pritha! now hear how you can without doubt know me fully, fixing your mind on me, and resting in me, and practising devotion.
Chapter 7

And even among all devotees, he who, being full of faith, worships me, with his inmost self intent on me, is esteemed by me to be the most devoted. Deity said: O son of Pritha! now hear how you can without doubt know me fully, fixing your mind on me, and resting in me, and practising devotion. I will now tell you exhaustively about knowledge together with experience; that being known, there is nothing further left in this world to know.
Chapter 7

Deity said: O son of Pritha! now hear how you can without doubt know me fully, fixing your mind on me, and resting in me, and practising devotion. I will now tell you exhaustively about knowledge together with experience; that being known, there is nothing further left in this world to know. Among thousands of men, only some work for perfection; and even of those who have reached perfection, and who are assiduous, only some know me truly.
Chapter 7

I will now tell you exhaustively about knowledge together with experience; that being known, there is nothing further left in this world to know. Among thousands of men, only some work for perfection; and even of those who have reached perfection, and who are assiduous, only some know me truly. Earth, water, fire, air, space, mind, understanding, and egoism, thus is my nature divided eightfold.
Chapter 7

Among thousands of men, only some work for perfection; and even of those who have reached perfection, and who are assiduous, only some know me truly. Earth, water, fire, air, space, mind, understanding, and egoism, thus is my nature divided eightfold. But this is a lower (form of my) natureKnow (that there is) another (form of my) nature, and higher than this, which is animate, O you of mighty arms! and by which this universe is upheld.
Chapter 7

Earth, water, fire, air, space, mind, understanding, and egoism, thus is my nature divided eightfold. But this is a lower (form of my) natureKnow (that there is) another (form of my) nature, and higher than this, which is animate, O you of mighty arms! and by which this universe is upheld. Know that all things have these (for their) sourceI am the producer and the destroyer of the whole universe.
Chapter 7

But this is a lower (form of my) natureKnow (that there is) another (form of my) nature, and higher than this, which is animate, O you of mighty arms! and by which this universe is upheld. Know that all things have these (for their) sourceI am the producer and the destroyer of the whole universe. There is nothing else, O Dhanangaya! higher than myself; all this is woven upon me, like numbers of pearls upon a thread.
Chapter 7

Know that all things have these (for their) sourceI am the producer and the destroyer of the whole universe. There is nothing else, O Dhanangaya! higher than myself; all this is woven upon me, like numbers of pearls upon a thread. I am the taste in water, O son of Kunti! I am the light of the sun and moon. I am `Om' in all the Vedas, sound in space, and manliness in human beings;
Chapter 7

There is nothing else, O Dhanangaya! higher than myself; all this is woven upon me, like numbers of pearls upon a thread. I am the taste in water, O son of Kunti! I am the light of the sun and moon. I am `Om' in all the Vedas, sound in space, and manliness in human beings; I am the fragrant smell in the earth, refulgence in the fire; I am life in all beings, and penance in those who perform penance.
Chapter 7

I am the taste in water, O son of Kunti! I am the light of the sun and moon. I am `Om' in all the Vedas, sound in space, and manliness in human beings; I am the fragrant smell in the earth, refulgence in the fire; I am life in all beings, and penance in those who perform penance. Know me, O son of Pritha! to be the eternal seed of all beings; I am the discernment of the discerning ones, and I the glory of the glorious.
Chapter 7

I am the fragrant smell in the earth, refulgence in the fire; I am life in all beings, and penance in those who perform penance. Know me, O son of Pritha! to be the eternal seed of all beings; I am the discernment of the discerning ones, and I the glory of the glorious. I am also the strength, unaccompanied by fondness or desire, of the strong. And, O chief of the descendants of Bharata! I am love unopposed to piety among all beings.
Chapter 7

Know me, O son of Pritha! to be the eternal seed of all beings; I am the discernment of the discerning ones, and I the glory of the glorious. I am also the strength, unaccompanied by fondness or desire, of the strong. And, O chief of the descendants of Bharata! I am love unopposed to piety among all beings. And all entities which are of the quality of goodness, and those which are of the quality of passion and of darkness, know that they are, indeed, all from me; I am not in them, but they are in me.
Chapter 7

I am also the strength, unaccompanied by fondness or desire, of the strong. And, O chief of the descendants of Bharata! I am love unopposed to piety among all beings. And all entities which are of the quality of goodness, and those which are of the quality of passion and of darkness, know that they are, indeed, all from me; I am not in them, but they are in me. The whole universe deluded by these three states of mind, developed from the qualities, does not know me, who am beyond them and inexhaustible;
Chapter 7

And all entities which are of the quality of goodness, and those which are of the quality of passion and of darkness, know that they are, indeed, all from me; I am not in them, but they are in me. The whole universe deluded by these three states of mind, developed from the qualities, does not know me, who am beyond them and inexhaustible;  for this delusion of mine, developed from the qualities, is divine and difficult to transcend. Those who resort to me alone cross beyond this delusion.
Chapter 7

The whole universe deluded by these three states of mind, developed from the qualities, does not know me, who am beyond them and inexhaustible;  for this delusion of mine, developed from the qualities, is divine and difficult to transcend. Those who resort to me alone cross beyond this delusion. Wicked men, doers of evil (acts), who are deluded, who are deprived of their knowledge by (this) delusion, and who incline to the demoniac state of mind, do not resort to me.
Chapter 7

for this delusion of mine, developed from the qualities, is divine and difficult to transcend. Those who resort to me alone cross beyond this delusion. Wicked men, doers of evil (acts), who are deluded, who are deprived of their knowledge by (this) delusion, and who incline to the demoniac state of mind, do not resort to me. But, O Arguna! doers of good (acts) of four classes worship me: one who is distressed, one who is seeking after knowledge, one who wants wealth, and one, O chief of the descendants of Bharata! who is possessed of knowledge.
Chapter 7

Wicked men, doers of evil (acts), who are deluded, who are deprived of their knowledge by (this) delusion, and who incline to the demoniac state of mind, do not resort to me. But, O Arguna! doers of good (acts) of four classes worship me: one who is distressed, one who is seeking after knowledge, one who wants wealth, and one, O chief of the descendants of Bharata! who is possessed of knowledge. Of these, he who is possessed of knowledge, who is always devoted, and whose worship is (addressed) to one (Being) only, is esteemed highest.
Chapter 7

But, O Arguna! doers of good (acts) of four classes worship me: one who is distressed, one who is seeking after knowledge, one who wants wealth, and one, O chief of the descendants of Bharata! who is possessed of knowledge. Of these, he who is possessed of knowledge, who is always devoted, and whose worship is (addressed) to one (Being) only, is esteemed highest. For to the man of knowledge I am dear above all things, and he is dear to me. All these are noble. But the man possessed of knowledge is deemed by me to be my own self. For he with (his) self devoted to abstraction, has taken to me as the goal than which there is nothing higher.
Chapter 7

Of these, he who is possessed of knowledge, who is always devoted, and whose worship is (addressed) to one (Being) only, is esteemed highest. For to the man of knowledge I am dear above all things, and he is dear to me. All these are noble. But the man possessed of knowledge is deemed by me to be my own self. For he with (his) self devoted to abstraction, has taken to me as the goal than which there is nothing higher. At the end of many lives, the man possessed of knowledge approaches me, (believing) that Vasudeva is everything. Such a high-souled man is very hard to find.
Chapter 7

For to the man of knowledge I am dear above all things, and he is dear to me. All these are noble. But the man possessed of knowledge is deemed by me to be my own self. For he with (his) self devoted to abstraction, has taken to me as the goal than which there is nothing higher. At the end of many lives, the man possessed of knowledge approaches me, (believing) that Vasudeva is everything. Such a high-souled man is very hard to find. Those who are deprived of knowledge by various desires approach other divinities, observing various regulations, and controlled by their own natures.
Chapter 7

At the end of many lives, the man possessed of knowledge approaches me, (believing) that Vasudeva is everything. Such a high-souled man is very hard to find. Those who are deprived of knowledge by various desires approach other divinities, observing various regulations, and controlled by their own natures. Whichever form (of deity) any worshipper wishes to worship with faith, to that form I render his faith steady.
Chapter 7

Those who are deprived of knowledge by various desires approach other divinities, observing various regulations, and controlled by their own natures. Whichever form (of deity) any worshipper wishes to worship with faith, to that form I render his faith steady. Possessed of that faith, he seeks to propitiate (the deity in) that (form), and obtains from it those beneficial things which he desires, (though they are) really given by me.
Chapter 7

Whichever form (of deity) any worshipper wishes to worship with faith, to that form I render his faith steady. Possessed of that faith, he seeks to propitiate (the deity in) that (form), and obtains from it those beneficial things which he desires, (though they are) really given by me. But the fruit thus (obtained) by them, who have little judgment, is perishable. Those who worship the divinities go to the divinities, and my worshippers, too, go to me.
Chapter 7

Possessed of that faith, he seeks to propitiate (the deity in) that (form), and obtains from it those beneficial things which he desires, (though they are) really given by me. But the fruit thus (obtained) by them, who have little judgment, is perishable. Those who worship the divinities go to the divinities, and my worshippers, too, go to me. The undiscerning ones, not knowing my transcendent and inexhaustible essence, than which there is nothing higher, think me, who am unperceived, to have become perceptible.
Chapter 7

But the fruit thus (obtained) by them, who have little judgment, is perishable. Those who worship the divinities go to the divinities, and my worshippers, too, go to me. The undiscerning ones, not knowing my transcendent and inexhaustible essence, than which there is nothing higher, think me, who am unperceived, to have become perceptible. Surrounded by the delusion of my mystic power, I am not manifest to all. This deluded world knows not me unborn and inexhaustible.
Chapter 7

The undiscerning ones, not knowing my transcendent and inexhaustible essence, than which there is nothing higher, think me, who am unperceived, to have become perceptible. Surrounded by the delusion of my mystic power, I am not manifest to all. This deluded world knows not me unborn and inexhaustible. I know, O Arguna! the things which have been, those which are, and those which are to be. But me nobody knows.