knowrohit07/gita_dataset huggingface dataset:
Chapter 18

That intelligence, O son of Pritha! is dark, which shrouded by darkness, understands impiety (to be) piety, and all things incorrectly. That courage, O son of Pritha! is good courage, which is unswerving, and by which one controls the operations of the mind, breath, and senses, through abstraction. But, O Arguna! that courage is passionate, by which one adheres to piety, lust, and wealth, and through attachment wishes, O son of Pritha! for the fruit.
Chapter 18

That courage, O son of Pritha! is good courage, which is unswerving, and by which one controls the operations of the mind, breath, and senses, through abstraction. But, O Arguna! that courage is passionate, by which one adheres to piety, lust, and wealth, and through attachment wishes, O son of Pritha! for the fruit. That courage is dark, O son of Pritha! by which an undiscerning man does not give up sleep, fear, sorrow, despondency, and folly.
Chapter 18

But, O Arguna! that courage is passionate, by which one adheres to piety, lust, and wealth, and through attachment wishes, O son of Pritha! for the fruit. That courage is dark, O son of Pritha! by which an undiscerning man does not give up sleep, fear, sorrow, despondency, and folly. Now, O chief of the descendants of Bharata! hear from me about the three sorts of happiness.
Chapter 18

That courage is dark, O son of Pritha! by which an undiscerning man does not give up sleep, fear, sorrow, despondency, and folly. Now, O chief of the descendants of Bharata! hear from me about the three sorts of happiness. That happiness is called good, in which one is pleased after repetition (of enjoyment), and reaches the close of all misery, which is like poison first and comparable to nectar in the long run, and which is produced from a clear knowledge of the self.
Chapter 18

Now, O chief of the descendants of Bharata! hear from me about the three sorts of happiness. That happiness is called good, in which one is pleased after repetition (of enjoyment), and reaches the close of all misery, which is like poison first and comparable to nectar in the long run, and which is produced from a clear knowledge of the self.  That happiness is called passionate, which (flows) from contact between the senses and their objects, and which is at first comparable to nectar and in the long run like poison.
Chapter 18

That happiness is called good, in which one is pleased after repetition (of enjoyment), and reaches the close of all misery, which is like poison first and comparable to nectar in the long run, and which is produced from a clear knowledge of the self.  That happiness is called passionate, which (flows) from contact between the senses and their objects, and which is at first comparable to nectar and in the long run like poison. That happiness is described as dark, which arises from sleep, laziness, heedlessness, which deludes the self, both at first and in its consequences.
Chapter 18

That happiness is called passionate, which (flows) from contact between the senses and their objects, and which is at first comparable to nectar and in the long run like poison. That happiness is described as dark, which arises from sleep, laziness, heedlessness, which deludes the self, both at first and in its consequences. There is no entity either on earth or in heaven among the gods, which is free from these three qualities born of nature.
Chapter 18

That happiness is described as dark, which arises from sleep, laziness, heedlessness, which deludes the self, both at first and in its consequences. There is no entity either on earth or in heaven among the gods, which is free from these three qualities born of nature. The duties of Brahmanas, Kshatriyas, and Vaisyas, and of Sudras, too, O terror of your foes! are distinguished according to the qualities born of nature.
Chapter 18

There is no entity either on earth or in heaven among the gods, which is free from these three qualities born of nature. The duties of Brahmanas, Kshatriyas, and Vaisyas, and of Sudras, too, O terror of your foes! are distinguished according to the qualities born of nature. Tranquillity, restraint of the senses, penance, purity, forgiveness, straightforwardness, also knowledge, experience, and belief (in a future world), this is the natural duty of Brahmanas.
Chapter 18

The duties of Brahmanas, Kshatriyas, and Vaisyas, and of Sudras, too, O terror of your foes! are distinguished according to the qualities born of nature. Tranquillity, restraint of the senses, penance, purity, forgiveness, straightforwardness, also knowledge, experience, and belief (in a future world), this is the natural duty of Brahmanas. Valour, glory, courage, dexterity, not slinking away from battle, gifts, exercise of lordly power, this is the natural duty of Kshatriyas.
Chapter 18

Tranquillity, restraint of the senses, penance, purity, forgiveness, straightforwardness, also knowledge, experience, and belief (in a future world), this is the natural duty of Brahmanas. Valour, glory, courage, dexterity, not slinking away from battle, gifts, exercise of lordly power, this is the natural duty of Kshatriyas. Agriculture, tending cattle, trade, (this) is the natural duty of Vaisyas. And the natural duty of Sudras, too, consists in service.
Chapter 18

Valour, glory, courage, dexterity, not slinking away from battle, gifts, exercise of lordly power, this is the natural duty of Kshatriyas. Agriculture, tending cattle, trade, (this) is the natural duty of Vaisyas. And the natural duty of Sudras, too, consists in service. (Every) man intent on his own respective duties obtains perfection. Listen, now, how one intent on one's own duty obtains perfection.
Chapter 18

Agriculture, tending cattle, trade, (this) is the natural duty of Vaisyas. And the natural duty of Sudras, too, consists in service. (Every) man intent on his own respective duties obtains perfection. Listen, now, how one intent on one's own duty obtains perfection. Worshipping, by (the performance of) his own duty, him from whom all things proceed, and by whom all this is permeated, a man obtains perfection.
Chapter 18

(Every) man intent on his own respective duties obtains perfection. Listen, now, how one intent on one's own duty obtains perfection. Worshipping, by (the performance of) his own duty, him from whom all things proceed, and by whom all this is permeated, a man obtains perfection. One's duty, though defective, is better than another's duty well performed.
Chapter 18

Worshipping, by (the performance of) his own duty, him from whom all things proceed, and by whom all this is permeated, a man obtains perfection. One's duty, though defective, is better than another's duty well performed. Performing the duty prescribed by nature, one does not incur sin. O son of Kunti! one should not abandon a natural duty though tainted with evil; for all actions are enveloped by evil, as fire by smoke.
Chapter 18

One's duty, though defective, is better than another's duty well performed. Performing the duty prescribed by nature, one does not incur sin. O son of Kunti! one should not abandon a natural duty though tainted with evil; for all actions are enveloped by evil, as fire by smoke. One who is self-restrained, whose understanding is unattached everywhere, from whom affections have departed, obtains the supreme perfection of freedom from action by renunciation.
Chapter 18

Performing the duty prescribed by nature, one does not incur sin. O son of Kunti! one should not abandon a natural duty though tainted with evil; for all actions are enveloped by evil, as fire by smoke. One who is self-restrained, whose understanding is unattached everywhere, from whom affections have departed, obtains the supreme perfection of freedom from action by renunciation. Learn from me, only in brief, O son of Kunti! how one who has obtained perfection attains the Brahman, which is the highest culmination of knowledge.
Chapter 18

One who is self-restrained, whose understanding is unattached everywhere, from whom affections have departed, obtains the supreme perfection of freedom from action by renunciation. Learn from me, only in brief, O son of Kunti! how one who has obtained perfection attains the Brahman, which is the highest culmination of knowledge. A man possessed of a pure understanding, controlling his self by courage, discarding sound and other objects of sense, casting off affection and aversion;
Chapter 18

Learn from me, only in brief, O son of Kunti! how one who has obtained perfection attains the Brahman, which is the highest culmination of knowledge. A man possessed of a pure understanding, controlling his self by courage, discarding sound and other objects of sense, casting off affection and aversion; who frequents clean places, who eats little, whose speech, body, and mind are restrained, who is always intent on meditation and mental abstraction, and has recourse to unconcern,
Chapter 18

A man possessed of a pure understanding, controlling his self by courage, discarding sound and other objects of sense, casting off affection and aversion; who frequents clean places, who eats little, whose speech, body, and mind are restrained, who is always intent on meditation and mental abstraction, and has recourse to unconcern, who abandoning egoism, stubbornness, arrogance, desire, anger, and (all) belongings, has no (thought that this or that is) mine, and who is tranquil, becomes fit for assimilation with the Brahman.
Chapter 18

who frequents clean places, who eats little, whose speech, body, and mind are restrained, who is always intent on meditation and mental abstraction, and has recourse to unconcern, who abandoning egoism, stubbornness, arrogance, desire, anger, and (all) belongings, has no (thought that this or that is) mine, and who is tranquil, becomes fit for assimilation with the Brahman. Thus reaching the Brahman, and with a tranquil self, he grieves not, wishes not; but being alike to all beings, obtains the highest devotion to me.
Chapter 18

who abandoning egoism, stubbornness, arrogance, desire, anger, and (all) belongings, has no (thought that this or that is) mine, and who is tranquil, becomes fit for assimilation with the Brahman. Thus reaching the Brahman, and with a tranquil self, he grieves not, wishes not; but being alike to all beings, obtains the highest devotion to me. By (that) devotion he truly understands who I am and how great. And then understanding me truly, he forthwith enters into my (essence).
Chapter 18

Thus reaching the Brahman, and with a tranquil self, he grieves not, wishes not; but being alike to all beings, obtains the highest devotion to me. By (that) devotion he truly understands who I am and how great. And then understanding me truly, he forthwith enters into my (essence). Even performing all actions, always depending on me, he, through my favour, obtains the imperishable and eternal seat.
Chapter 18

By (that) devotion he truly understands who I am and how great. And then understanding me truly, he forthwith enters into my (essence). Even performing all actions, always depending on me, he, through my favour, obtains the imperishable and eternal seat. Dedicating in thought all actions to me, be constantly given up to me, (placing) your thoughts on me, through recourse to mental abstraction.
Chapter 18

Even performing all actions, always depending on me, he, through my favour, obtains the imperishable and eternal seat. Dedicating in thought all actions to me, be constantly given up to me, (placing) your thoughts on me, through recourse to mental abstraction. (Placing) your thoughts on me, you will cross over all difficulties by my favour. But if you will not listen through egotism, you will be ruined.
Chapter 18

Dedicating in thought all actions to me, be constantly given up to me, (placing) your thoughts on me, through recourse to mental abstraction. (Placing) your thoughts on me, you will cross over all difficulties by my favour. But if you will not listen through egotism, you will be ruined. If entertaining egotism, you think that you may not fight, vain, indeed, is that resolution of yours.
Chapter 18

(Placing) your thoughts on me, you will cross over all difficulties by my favour. But if you will not listen through egotism, you will be ruined. If entertaining egotism, you think that you may not fight, vain, indeed, is that resolution of yours. Nature will constrain youThat, O son of Kunti! which through delusion you do not wish to do, you will do involuntarily, tied down by your own duty, flowing from your nature.
Chapter 18

If entertaining egotism, you think that you may not fight, vain, indeed, is that resolution of yours. Nature will constrain youThat, O son of Kunti! which through delusion you do not wish to do, you will do involuntarily, tied down by your own duty, flowing from your nature. The lord, O Arguna! is seated in the region of the heart of all beings, turning round all beings (as though) mounted on a machine, by his delusion.
Chapter 18

Nature will constrain youThat, O son of Kunti! which through delusion you do not wish to do, you will do involuntarily, tied down by your own duty, flowing from your nature. The lord, O Arguna! is seated in the region of the heart of all beings, turning round all beings (as though) mounted on a machine, by his delusion. With him, O descendant of Bharata! seek shelter in every way; by his favour you will obtain the highest tranquillity, the eternal seat.
Chapter 18

The lord, O Arguna! is seated in the region of the heart of all beings, turning round all beings (as though) mounted on a machine, by his delusion. With him, O descendant of Bharata! seek shelter in every way; by his favour you will obtain the highest tranquillity, the eternal seat. Thus have I declared to you the knowledge more mysterious than any mystery. Ponder over it thoroughly, and then act as you like.
Chapter 18

With him, O descendant of Bharata! seek shelter in every way; by his favour you will obtain the highest tranquillity, the eternal seat. Thus have I declared to you the knowledge more mysterious than any mystery. Ponder over it thoroughly, and then act as you like. Once more, listen to my excellent words most mysterious of all. Strongly I like you, therefore I will declare what ts for your welfare.
Chapter 18

Thus have I declared to you the knowledge more mysterious than any mystery. Ponder over it thoroughly, and then act as you like. Once more, listen to my excellent words most mysterious of all. Strongly I like you, therefore I will declare what ts for your welfare. On me (place) your mind, become my devotee, sacrifice to me, reverence me, and you will certainly come to me. I declare to you truly, you are dear to me.
Chapter 18

Once more, listen to my excellent words most mysterious of all. Strongly I like you, therefore I will declare what ts for your welfare. On me (place) your mind, become my devotee, sacrifice to me, reverence me, and you will certainly come to me. I declare to you truly, you are dear to me. Forsaking all duties, come to me as (your) sole refuge. I will release you from all sins. Be not grieved.
Chapter 18

On me (place) your mind, become my devotee, sacrifice to me, reverence me, and you will certainly come to me. I declare to you truly, you are dear to me. Forsaking all duties, come to me as (your) sole refuge. I will release you from all sins. Be not grieved. This you should never declare to one who performs no penance, who is not a devotee, nor to one who does not wait on (some preceptor), nor yet to one who calumniates me.
Chapter 18

Forsaking all duties, come to me as (your) sole refuge. I will release you from all sins. Be not grieved. This you should never declare to one who performs no penance, who is not a devotee, nor to one who does not wait on (some preceptor), nor yet to one who calumniates me. He who, with the highest devotion to me, will proclaim this supreme mystery among my devotees, will come to me, freed from (all) doubts.
Chapter 18

This you should never declare to one who performs no penance, who is not a devotee, nor to one who does not wait on (some preceptor), nor yet to one who calumniates me. He who, with the highest devotion to me, will proclaim this supreme mystery among my devotees, will come to me, freed from (all) doubts. No one amongst men is superior to him in doing what is dear to me. And there will never be another on earth dearer to me than he.
Chapter 18

He who, with the highest devotion to me, will proclaim this supreme mystery among my devotees, will come to me, freed from (all) doubts. No one amongst men is superior to him in doing what is dear to me. And there will never be another on earth dearer to me than he. And he who will study this holy dialogue of ours, will, such is my opinion, have offered to me the sacrifice of knowledge.
Chapter 18

No one amongst men is superior to him in doing what is dear to me. And there will never be another on earth dearer to me than he. And he who will study this holy dialogue of ours, will, such is my opinion, have offered to me the sacrifice of knowledge. And the man, also, who with faith and without carping will listen (to this), will be freed (from sin), and attain to the holy regions of those who perform pious acts.
Chapter 18

And he who will study this holy dialogue of ours, will, such is my opinion, have offered to me the sacrifice of knowledge. And the man, also, who with faith and without carping will listen (to this), will be freed (from sin), and attain to the holy regions of those who perform pious acts. Have you listened to this, O son of Pritha! with a mind (fixed) on (this) one point only? Has your delusion (caused) by ignorance been destroyed, O Dhanangaya?
Chapter 18

And the man, also, who with faith and without carping will listen (to this), will be freed (from sin), and attain to the holy regions of those who perform pious acts. Have you listened to this, O son of Pritha! with a mind (fixed) on (this) one point only? Has your delusion (caused) by ignorance been destroyed, O Dhanangaya? Arguna said: Destroyed is my delusion; by your favour, O undegraded one! I (now) recollect myself I stand freed from doubts. I will do your bidding.
Chapter 18

Have you listened to this, O son of Pritha! with a mind (fixed) on (this) one point only? Has your delusion (caused) by ignorance been destroyed, O Dhanangaya? Arguna said: Destroyed is my delusion; by your favour, O undegraded one! I (now) recollect myself I stand freed from doubts. I will do your bidding. Sangaya said: Thus did I hear this dialogue between Vasudeva and the high-minded son of Pritha, (a dialogue) wonderful and causing the hair to stand on end.
Chapter 18

Arguna said: Destroyed is my delusion; by your favour, O undegraded one! I (now) recollect myself I stand freed from doubts. I will do your bidding. Sangaya said: Thus did I hear this dialogue between Vasudeva and the high-minded son of Pritha, (a dialogue) wonderful and causing the hair to stand on end. By the favour of Vyasa, I heard this highest mystery, (this) devotion, from Krishna himself, the lord of the possessors of mystic power, who proclaimed it in person.
Chapter 18

Sangaya said: Thus did I hear this dialogue between Vasudeva and the high-minded son of Pritha, (a dialogue) wonderful and causing the hair to stand on end. By the favour of Vyasa, I heard this highest mystery, (this) devotion, from Krishna himself, the lord of the possessors of mystic power, who proclaimed it in person. O king! remembering and (again) remembering this wonderful and holy dialogue of Kesava and Arguna, I rejoice over and over again.
Chapter 18

By the favour of Vyasa, I heard this highest mystery, (this) devotion, from Krishna himself, the lord of the possessors of mystic power, who proclaimed it in person. O king! remembering and (again) remembering this wonderful and holy dialogue of Kesava and Arguna, I rejoice over and over again. And remembering and (again) remembering that excessively wonderful form of Hari also, great is my amazement, O king! and I rejoice over and over again.