knowrohit07/gita_dataset huggingface dataset:
Chapter 13

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. It is within all things and without them; it is movable and also immovable; it is unknowable through (its) subtlety; it stands afar and near.
Chapter 13

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. It is within all things and without them; it is movable and also immovable; it is unknowable through (its) subtlety; it stands afar and near. Not different in (different) things, but standing as though different, it should be known to be the supporter of (all) things, and that which absorbs and creates (them).
Chapter 13

It is within all things and without them; it is movable and also immovable; it is unknowable through (its) subtlety; it stands afar and near. Not different in (different) things, but standing as though different, it should be known to be the supporter of (all) things, and that which absorbs and creates (them). It is the radiance even of the radiant (bodies); it is said (to be) beyond darkness. It is knowledge, the object of knowledge, that which is to be attained to by knowledge, and placed in the heart of all.
Chapter 13

Not different in (different) things, but standing as though different, it should be known to be the supporter of (all) things, and that which absorbs and creates (them). It is the radiance even of the radiant (bodies); it is said (to be) beyond darkness. It is knowledge, the object of knowledge, that which is to be attained to by knowledge, and placed in the heart of all. Thus in brief have Kshetra, knowledge, and the object of knowledge been declared. My devotee, knowing this, becomes fit for assimilation with me.
Chapter 13

It is the radiance even of the radiant (bodies); it is said (to be) beyond darkness. It is knowledge, the object of knowledge, that which is to be attained to by knowledge, and placed in the heart of all. Thus in brief have Kshetra, knowledge, and the object of knowledge been declared. My devotee, knowing this, becomes fit for assimilation with me.  Know nature and spirit both (to be) without beginning, and know all developments and qualities (to be) produced from nature.
Chapter 13

Thus in brief have Kshetra, knowledge, and the object of knowledge been declared. My devotee, knowing this, becomes fit for assimilation with me.  Know nature and spirit both (to be) without beginning, and know all developments and qualities (to be) produced from nature. Nature is said to be the origin of the capacity of working (residing) in the body and the senses; and spirit is said (to be) the origin of the capacity of enjoying pleasures and pains.
Chapter 13

Know nature and spirit both (to be) without beginning, and know all developments and qualities (to be) produced from nature. Nature is said to be the origin of the capacity of working (residing) in the body and the senses; and spirit is said (to be) the origin of the capacity of enjoying pleasures and pains. For spirit with nature joined, enjoys the qualities born of nature. And the cause of its birth in good or evil wombs is the connexion with the qualities.
Chapter 13

Nature is said to be the origin of the capacity of working (residing) in the body and the senses; and spirit is said (to be) the origin of the capacity of enjoying pleasures and pains. For spirit with nature joined, enjoys the qualities born of nature. And the cause of its birth in good or evil wombs is the connexion with the qualities. The supreme spirit in this body is called supervisor, adviser, supporter, enjoyer, the great lord, and the supreme self also.
Chapter 13

For spirit with nature joined, enjoys the qualities born of nature. And the cause of its birth in good or evil wombs is the connexion with the qualities. The supreme spirit in this body is called supervisor, adviser, supporter, enjoyer, the great lord, and the supreme self also. He who thus knows nature and spirit, together with the qualities, is not born again, however living.
Chapter 13

The supreme spirit in this body is called supervisor, adviser, supporter, enjoyer, the great lord, and the supreme self also. He who thus knows nature and spirit, together with the qualities, is not born again, however living. Some by concentration see the self in the self by the self; others by the Sankhya-yoga; and others still by the Karma-yoga;
Chapter 13

He who thus knows nature and spirit, together with the qualities, is not born again, however living. Some by concentration see the self in the self by the self; others by the Sankhya-yoga; and others still by the Karma-yoga; others yet, not knowing this, practise concentration, after hearing from others. They, too, being (thus) devoted to hearing (instruction) cross beyond death.
Chapter 13

Some by concentration see the self in the self by the self; others by the Sankhya-yoga; and others still by the Karma-yoga; others yet, not knowing this, practise concentration, after hearing from others. They, too, being (thus) devoted to hearing (instruction) cross beyond death. Whatever thing movable or immovable comes into existence, know that to be from the connexion of Kshetra and Kshetragna, O chief of the descendants of Bharata!
Chapter 13

others yet, not knowing this, practise concentration, after hearing from others. They, too, being (thus) devoted to hearing (instruction) cross beyond death. Whatever thing movable or immovable comes into existence, know that to be from the connexion of Kshetra and Kshetragna, O chief of the descendants of Bharata! He sees (truly), who sees the supreme lord abiding alike in all entities, and not destroyed though they are destroyed.
Chapter 13

Whatever thing movable or immovable comes into existence, know that to be from the connexion of Kshetra and Kshetragna, O chief of the descendants of Bharata! He sees (truly), who sees the supreme lord abiding alike in all entities, and not destroyed though they are destroyed. For he who sees the lord abiding everywhere alike, does not destroy himself by himself, and then reaches the highest goal.
Chapter 13

He sees (truly), who sees the supreme lord abiding alike in all entities, and not destroyed though they are destroyed. For he who sees the lord abiding everywhere alike, does not destroy himself by himself, and then reaches the highest goal. He sees (truly), who sees (all) actions (to be) in every way done by nature alone, and likewise the self (to be) not the doer.
Chapter 13

For he who sees the lord abiding everywhere alike, does not destroy himself by himself, and then reaches the highest goal. He sees (truly), who sees (all) actions (to be) in every way done by nature alone, and likewise the self (to be) not the doer. When a man sees all the variety of entities as existing in one, and (all as) emanating from that, then he becomes (one with) the Brahman.
Chapter 13

He sees (truly), who sees (all) actions (to be) in every way done by nature alone, and likewise the self (to be) not the doer. When a man sees all the variety of entities as existing in one, and (all as) emanating from that, then he becomes (one with) the Brahman. This inexhaustible supreme self, being without beginning and without qualities, does not act, and is not tainted, O son of Kunti! though stationed in the body.
Chapter 13

When a man sees all the variety of entities as existing in one, and (all as) emanating from that, then he becomes (one with) the Brahman. This inexhaustible supreme self, being without beginning and without qualities, does not act, and is not tainted, O son of Kunti! though stationed in the body. As by (reason of its) subtlety the all-pervading space is not tainted, so the self stationed in every body is not tainted.
Chapter 13

This inexhaustible supreme self, being without beginning and without qualities, does not act, and is not tainted, O son of Kunti! though stationed in the body. As by (reason of its) subtlety the all-pervading space is not tainted, so the self stationed in every body is not tainted.
Chapter 14

As by (reason of its) subtlety the all-pervading space is not tainted, so the self stationed in every body is not tainted. As the sun singly lights up all this world, so the Kshetragna, O descendant of Bharata! lights up the whole Kshetra. Those who, with the eye of knowledge, thus understand the difference between Kshetra and Kshetragna, and the destruction of the nature of all entities, go to the supreme. The Deity said: Again I will declare (to you) the highest knowledge, the best of (all sorts of) knowledge, having learnt which, all sages have reached perfection beyond (the bonds of) this (body).
Chapter 14

As the sun singly lights up all this world, so the Kshetragna, O descendant of Bharata! lights up the whole Kshetra. Those who, with the eye of knowledge, thus understand the difference between Kshetra and Kshetragna, and the destruction of the nature of all entities, go to the supreme. The Deity said: Again I will declare (to you) the highest knowledge, the best of (all sorts of) knowledge, having learnt which, all sages have reached perfection beyond (the bonds of) this (body). Those who, resorting to this knowledge, reach assimilation with my essence, are not born at the creation, and are not afflicted at the destruction (of the universe).
Chapter 14

The Deity said: Again I will declare (to you) the highest knowledge, the best of (all sorts of) knowledge, having learnt which, all sages have reached perfection beyond (the bonds of) this (body). Those who, resorting to this knowledge, reach assimilation with my essence, are not born at the creation, and are not afflicted at the destruction (of the universe). The great Brahman is a womb for me, in which I cast the seed. From that, O descendant of Bharata! is the birth of all things.
Chapter 14

Those who, resorting to this knowledge, reach assimilation with my essence, are not born at the creation, and are not afflicted at the destruction (of the universe). The great Brahman is a womb for me, in which I cast the seed. From that, O descendant of Bharata! is the birth of all things. Of the bodies, O son of Kunti! which are born from all wombs, the (main) womb is the great Brahman, and I (am) the father, the giver of the seed.
Chapter 14

The great Brahman is a womb for me, in which I cast the seed. From that, O descendant of Bharata! is the birth of all things. Of the bodies, O son of Kunti! which are born from all wombs, the (main) womb is the great Brahman, and I (am) the father, the giver of the seed. Goodness, passion, darkness, these qualities born from nature, O you of mighty arms! bind down the inexhaustible soul in the body.
Chapter 14

Of the bodies, O son of Kunti! which are born from all wombs, the (main) womb is the great Brahman, and I (am) the father, the giver of the seed. Goodness, passion, darkness, these qualities born from nature, O you of mighty arms! bind down the inexhaustible soul in the body. Of these, goodness, which, in consequence of being untainted, is enlightening and free from (all) misery, binds the soul, O sinless one! with the bond of pleasure and the bond of knowledge.
Chapter 14

Goodness, passion, darkness, these qualities born from nature, O you of mighty arms! bind down the inexhaustible soul in the body. Of these, goodness, which, in consequence of being untainted, is enlightening and free from (all) misery, binds the soul, O sinless one! with the bond of pleasure and the bond of knowledge. Know that passion consists in being enamoured, and is produced from craving and attachment. That, O son of Kunti! binds down the embodied (self) with the bond of action.
Chapter 14

Of these, goodness, which, in consequence of being untainted, is enlightening and free from (all) misery, binds the soul, O sinless one! with the bond of pleasure and the bond of knowledge. Know that passion consists in being enamoured, and is produced from craving and attachment. That, O son of Kunti! binds down the embodied (self) with the bond of action. Darkness (you must) know to be born of ignorance, it deludes all embodied (selfs). And that, O descendant of Bharata! binds down (the self) with heedlessness, indolence, and sleep.
Chapter 14

Know that passion consists in being enamoured, and is produced from craving and attachment. That, O son of Kunti! binds down the embodied (self) with the bond of action. Darkness (you must) know to be born of ignorance, it deludes all embodied (selfs). And that, O descendant of Bharata! binds down (the self) with heedlessness, indolence, and sleep. Goodness unites (the self) with pleasure; passion, O descendant of Bharata! with action; and darkness with heedlessness, after shrouding up knowledge.
Chapter 14

Darkness (you must) know to be born of ignorance, it deludes all embodied (selfs). And that, O descendant of Bharata! binds down (the self) with heedlessness, indolence, and sleep. Goodness unites (the self) with pleasure; passion, O descendant of Bharata! with action; and darkness with heedlessness, after shrouding up knowledge. Passion and darkness being repressed, goodness stands, O descendant of Bharata! Passion and goodness (being repressed), darkness; and likewise darkness and goodness (being repressed), passion.
Chapter 14

Goodness unites (the self) with pleasure; passion, O descendant of Bharata! with action; and darkness with heedlessness, after shrouding up knowledge. Passion and darkness being repressed, goodness stands, O descendant of Bharata! Passion and goodness (being repressed), darkness; and likewise darkness and goodness (being repressed), passion. When in this body at all portals light (that is to say) knowledge prevails, then should one know goodness to be developed.
Chapter 14

Passion and darkness being repressed, goodness stands, O descendant of Bharata! Passion and goodness (being repressed), darkness; and likewise darkness and goodness (being repressed), passion. When in this body at all portals light (that is to say) knowledge prevails, then should one know goodness to be developed. Avarice, activity, performance of actions, want of tranquillity, desire, these are produced, O chief of the descendants of Bharata! when passion is developed.
Chapter 14

When in this body at all portals light (that is to say) knowledge prevails, then should one know goodness to be developed. Avarice, activity, performance of actions, want of tranquillity, desire, these are produced, O chief of the descendants of Bharata! when passion is developed. Want of light, want of activity heedlessness, and delusion, these are produced, O descendant of Kuru! when darkness is developed.
Chapter 14

Avarice, activity, performance of actions, want of tranquillity, desire, these are produced, O chief of the descendants of Bharata! when passion is developed. Want of light, want of activity heedlessness, and delusion, these are produced, O descendant of Kuru! when darkness is developed. When an embodied (self) encounters death, while goodness is developed, then he reaches the untainted worlds of those who know the highest.
Chapter 14

Want of light, want of activity heedlessness, and delusion, these are produced, O descendant of Kuru! when darkness is developed. When an embodied (self) encounters death, while goodness is developed, then he reaches the untainted worlds of those who know the highest. Encountering death during (the prevalence of) passion, he is born among those attached to action. Likewise, dying during (the prevalence of) darkness, he is born in the wombs of the ignorant.
Chapter 14

When an embodied (self) encounters death, while goodness is developed, then he reaches the untainted worlds of those who know the highest. Encountering death during (the prevalence of) passion, he is born among those attached to action. Likewise, dying during (the prevalence of) darkness, he is born in the wombs of the ignorant. The fruit of meritorious action is said to be good, untainted; while the fruit of passion is misery; and the fruit of darkness ignorance.
Chapter 14

Encountering death during (the prevalence of) passion, he is born among those attached to action. Likewise, dying during (the prevalence of) darkness, he is born in the wombs of the ignorant. The fruit of meritorious action is said to be good, untainted; while the fruit of passion is misery; and the fruit of darkness ignorance. From goodness is produced knowledge, from passion avarice, and from darkness heedlessness and delusion and ignorance also.
Chapter 14

The fruit of meritorious action is said to be good, untainted; while the fruit of passion is misery; and the fruit of darkness ignorance. From goodness is produced knowledge, from passion avarice, and from darkness heedlessness and delusion and ignorance also. Those who adhere to (the ways of) goodness go up; the passionate remain in the middle; while those of the qualities of darkness, adhering to the ways of the lowest quality, go down.
Chapter 14

From goodness is produced knowledge, from passion avarice, and from darkness heedlessness and delusion and ignorance also. Those who adhere to (the ways of) goodness go up; the passionate remain in the middle; while those of the qualities of darkness, adhering to the ways of the lowest quality, go down. When a right-seeing person sees none but the qualities (to be) the doers (of all action), and knows what is above the qualities, he enters into my essence.
Chapter 14

Those who adhere to (the ways of) goodness go up; the passionate remain in the middle; while those of the qualities of darkness, adhering to the ways of the lowest quality, go down. When a right-seeing person sees none but the qualities (to be) the doers (of all action), and knows what is above the qualities, he enters into my essence. The embodied (self), who transcends these three qualities, from which bodies are produced, attains immortality, being freed from birth and death and old age and misery.
Chapter 14

When a right-seeing person sees none but the qualities (to be) the doers (of all action), and knows what is above the qualities, he enters into my essence. The embodied (self), who transcends these three qualities, from which bodies are produced, attains immortality, being freed from birth and death and old age and misery. Arguna said: What are the characteristics, O lord! of one who has transcended these three qualities? What is his conduct, and how does he transcend these three qualities?
Chapter 14

The embodied (self), who transcends these three qualities, from which bodies are produced, attains immortality, being freed from birth and death and old age and misery. Arguna said: What are the characteristics, O lord! of one who has transcended these three qualities? What is his conduct, and how does he transcend these three qualities? The Deity said: He is said to have transcended the qualities, O son of Pandu! who is not averse to light and activity and delusion (when they) prevail, and who does not desire (them when they) cease;
Chapter 14

Arguna said: What are the characteristics, O lord! of one who has transcended these three qualities? What is his conduct, and how does he transcend these three qualities? The Deity said: He is said to have transcended the qualities, O son of Pandu! who is not averse to light and activity and delusion (when they) prevail, and who does not desire (them when they) cease; who sitting like one unconcerned is never perturbed by the qualities; who remains steady and moves not, (thinking) merely that the qualities exist; who is self-contained;
Chapter 14

The Deity said: He is said to have transcended the qualities, O son of Pandu! who is not averse to light and activity and delusion (when they) prevail, and who does not desire (them when they) cease; who sitting like one unconcerned is never perturbed by the qualities; who remains steady and moves not, (thinking) merely that the qualities exist; who is self-contained; to whom pain and pleasure are alike; to whom a sod and a stone and gold are alike; to whom what is agreeable and what is disagreeable are alike; who has discernment;
Chapter 14

who sitting like one unconcerned is never perturbed by the qualities; who remains steady and moves not, (thinking) merely that the qualities exist; who is self-contained; to whom pain and pleasure are alike; to whom a sod and a stone and gold are alike; to whom what is agreeable and what is disagreeable are alike; who has discernment; to whom censure and praise of himself are alike; who is alike in honour and dishonour; who is alike towards the sides of friends and foes; and who abandons all action.
Chapter 14

to whom pain and pleasure are alike; to whom a sod and a stone and gold are alike; to whom what is agreeable and what is disagreeable are alike; who has discernment; to whom censure and praise of himself are alike; who is alike in honour and dishonour; who is alike towards the sides of friends and foes; and who abandons all action. And he who worships me with an unswerving devotion, transcends these qualities, and becomes fit for (entrance into) the essence of the Brahman.
Chapter 14

to whom censure and praise of himself are alike; who is alike in honour and dishonour; who is alike towards the sides of friends and foes; and who abandons all action. And he who worships me with an unswerving devotion, transcends these qualities, and becomes fit for (entrance into) the essence of the Brahman.
Chapter 15

And he who worships me with an unswerving devotion, transcends these qualities, and becomes fit for (entrance into) the essence of the Brahman. For I am the embodiment of the Brahman, of indefeasible immortality, of eternal piety, and of unbroken happiness. The Deity said: They say the inexhaustible Asvattha has (its) roots above, (its) branches below; the Khandas are its leaves. He who knows it knows the Vedas.
Chapter 15

For I am the embodiment of the Brahman, of indefeasible immortality, of eternal piety, and of unbroken happiness. The Deity said: They say the inexhaustible Asvattha has (its) roots above, (its) branches below; the Khandas are its leaves. He who knows it knows the Vedas. Upwards and downwards extend its branches, which are enlarged by the qualities, and the sprouts of which are sensuous objects. And downwards to this human world are continued its roots which lead on to action.
Chapter 15

The Deity said: They say the inexhaustible Asvattha has (its) roots above, (its) branches below; the Khandas are its leaves. He who knows it knows the Vedas. Upwards and downwards extend its branches, which are enlarged by the qualities, and the sprouts of which are sensuous objects. And downwards to this human world are continued its roots which lead on to action. Its form is not thus known here, nor (its) end, nor beginning, nor support. But having with the firm weapon of unconcern, cut this Asvattha, whose roots are firmly fixed,
Chapter 15

Upwards and downwards extend its branches, which are enlarged by the qualities, and the sprouts of which are sensuous objects. And downwards to this human world are continued its roots which lead on to action. Its form is not thus known here, nor (its) end, nor beginning, nor support. But having with the firm weapon of unconcern, cut this Asvattha, whose roots are firmly fixed, then should one seek for that seat from which those that go there never return, (thinking) that one rests on that same primal being, from whom the ancient course (of worldly life) emanated.