knowrohit07/gita_dataset huggingface dataset:
Chapter 15

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. Those who are free from pride and delusion, who have overcome the evils of attachment, who are constant in (contemplating) the relation of the supreme and individual self, from whom desire has departed, who are free from the pairs (of opposites) called pleasure and pain, go undeluded to that imperishable seal.
Chapter 15

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. Those who are free from pride and delusion, who have overcome the evils of attachment, who are constant in (contemplating) the relation of the supreme and individual self, from whom desire has departed, who are free from the pairs (of opposites) called pleasure and pain, go undeluded to that imperishable seal. The sun does not light it, nor the moon, nor fire. That is my highest abode, going to which none returns.
Chapter 15

Those who are free from pride and delusion, who have overcome the evils of attachment, who are constant in (contemplating) the relation of the supreme and individual self, from whom desire has departed, who are free from the pairs (of opposites) called pleasure and pain, go undeluded to that imperishable seal. The sun does not light it, nor the moon, nor fire. That is my highest abode, going to which none returns. An eternal portion of me it is, which, becoming an individual soul in the mortal world, draws (to itself) the senses with the mind as the sixth.
Chapter 15

The sun does not light it, nor the moon, nor fire. That is my highest abode, going to which none returns. An eternal portion of me it is, which, becoming an individual soul in the mortal world, draws (to itself) the senses with the mind as the sixth. Whenever the ruler (of the bodily frame) obtains or quits a body, he goes taking these (with him) as the wind (takes) perfumes from (their) seats.
Chapter 15

An eternal portion of me it is, which, becoming an individual soul in the mortal world, draws (to itself) the senses with the mind as the sixth. Whenever the ruler (of the bodily frame) obtains or quits a body, he goes taking these (with him) as the wind (takes) perfumes from (their) seats. And presiding over the senses of hearing and seeing and touch, and taste, and smell, and the mind, he enjoys sensuous objects.
Chapter 15

Whenever the ruler (of the bodily frame) obtains or quits a body, he goes taking these (with him) as the wind (takes) perfumes from (their) seats. And presiding over the senses of hearing and seeing and touch, and taste, and smell, and the mind, he enjoys sensuous objects. Those who are deluded do not see (him) remaining in or quitting (a body), enjoying or joined to the qualities; they see, who have eyes of knowledge.
Chapter 15

And presiding over the senses of hearing and seeing and touch, and taste, and smell, and the mind, he enjoys sensuous objects. Those who are deluded do not see (him) remaining in or quitting (a body), enjoying or joined to the qualities; they see, who have eyes of knowledge. Devotees making efforts perceive him abiding within their selfs. But those whose selfs have not been refined, and who have no discernment, do not perceive him even (after) making efforts.
Chapter 15

Those who are deluded do not see (him) remaining in or quitting (a body), enjoying or joined to the qualities; they see, who have eyes of knowledge. Devotees making efforts perceive him abiding within their selfs. But those whose selfs have not been refined, and who have no discernment, do not perceive him even (after) making efforts. Know that glory (to be) mine which, dwelling in the sun, lights up the whole world, or in the moon or fire.
Chapter 15

Devotees making efforts perceive him abiding within their selfs. But those whose selfs have not been refined, and who have no discernment, do not perceive him even (after) making efforts. Know that glory (to be) mine which, dwelling in the sun, lights up the whole world, or in the moon or fire. Entering the earth, I by my power support all things, and becoming the juicy moon, I nourish all herbs.
Chapter 15

Know that glory (to be) mine which, dwelling in the sun, lights up the whole world, or in the moon or fire. Entering the earth, I by my power support all things, and becoming the juicy moon, I nourish all herbs. I becoming the fire, and dwelling in the bodies of (all) creatures, and united with the upward and downward life-breaths, cause digestion of the fourfold food.
Chapter 15

Entering the earth, I by my power support all things, and becoming the juicy moon, I nourish all herbs. I becoming the fire, and dwelling in the bodies of (all) creatures, and united with the upward and downward life-breaths, cause digestion of the fourfold food. And I am placed in the heart of all; from me (come) memory, knowledge, and their removal; I alone am to be learnt from all the Vedas; I am the author of the Vedantas; and I alone know the Vedas.
Chapter 15

I becoming the fire, and dwelling in the bodies of (all) creatures, and united with the upward and downward life-breaths, cause digestion of the fourfold food. And I am placed in the heart of all; from me (come) memory, knowledge, and their removal; I alone am to be learnt from all the Vedas; I am the author of the Vedantas; and I alone know the Vedas. There are these two beings in the world, the destructible and the indestructible. The destructible (includes) all things. The unconcerned one is (what is) called the indestructible.
Chapter 15

And I am placed in the heart of all; from me (come) memory, knowledge, and their removal; I alone am to be learnt from all the Vedas; I am the author of the Vedantas; and I alone know the Vedas. There are these two beings in the world, the destructible and the indestructible. The destructible (includes) all things. The unconcerned one is (what is) called the indestructible. But the being supreme is yet another, called the highest self, who as the inexhaustible lord, pervading the three worlds, supports (them).
Chapter 15

There are these two beings in the world, the destructible and the indestructible. The destructible (includes) all things. The unconcerned one is (what is) called the indestructible. But the being supreme is yet another, called the highest self, who as the inexhaustible lord, pervading the three worlds, supports (them). And since I transcend the destructible, and since I am higher also than the indestructible, therefore am I celebrated in the world and in the Vedas as the best of beings.
Chapter 15

But the being supreme is yet another, called the highest self, who as the inexhaustible lord, pervading the three worlds, supports (them). And since I transcend the destructible, and since I am higher also than the indestructible, therefore am I celebrated in the world and in the Vedas as the best of beings. He who, undeluded, thus knows me the best of beings, worships me every way, O descendant of Bharata! knowing everything.
Chapter 15

And since I transcend the destructible, and since I am higher also than the indestructible, therefore am I celebrated in the world and in the Vedas as the best of beings. He who, undeluded, thus knows me the best of beings, worships me every way, O descendant of Bharata! knowing everything.
Chapter 16

He who, undeluded, thus knows me the best of beings, worships me every way, O descendant of Bharata! knowing everything. Thus, O sinless one! have I proclaimed this most mysterious science. He who knows this, has done all he need do, and he becomes possessed of discernment. Freedom from fear, purity of heart, perseverance in (pursuit of) knowledge and abstraction of mind, gifts, self-restraint, and sacrifice, study of the Vedas, penance, straightforwardness,
Chapter 16

Thus, O sinless one! have I proclaimed this most mysterious science. He who knows this, has done all he need do, and he becomes possessed of discernment. Freedom from fear, purity of heart, perseverance in (pursuit of) knowledge and abstraction of mind, gifts, self-restraint, and sacrifice, study of the Vedas, penance, straightforwardness, harmlessness, truth, freedom from anger, renunciation, tranquillity, freedom from the habit of backbiting, compassion for (all) beings, freedom from avarice, gentleness, modesty, absence of vain activity,
Chapter 16

Freedom from fear, purity of heart, perseverance in (pursuit of) knowledge and abstraction of mind, gifts, self-restraint, and sacrifice, study of the Vedas, penance, straightforwardness, harmlessness, truth, freedom from anger, renunciation, tranquillity, freedom from the habit of backbiting, compassion for (all) beings, freedom from avarice, gentleness, modesty, absence of vain activity, noblemindedness, forgiveness, courage, purity, freedom from a desire to injure others, absence of vanity, (these), O descendant of Bharata! are his who is born to godlike endowments.
Chapter 16

harmlessness, truth, freedom from anger, renunciation, tranquillity, freedom from the habit of backbiting, compassion for (all) beings, freedom from avarice, gentleness, modesty, absence of vain activity, noblemindedness, forgiveness, courage, purity, freedom from a desire to injure others, absence of vanity, (these), O descendant of Bharata! are his who is born to godlike endowments. Ostentatiousness, pride, vanity, anger, and also harshness and ignorance (are) his, O son of Pritha! who is born to demoniac endowments.
Chapter 16

noblemindedness, forgiveness, courage, purity, freedom from a desire to injure others, absence of vanity, (these), O descendant of Bharata! are his who is born to godlike endowments. Ostentatiousness, pride, vanity, anger, and also harshness and ignorance (are) his, O son of Pritha! who is born to demoniac endowments. Godlike endowments are deemed to be (means) for final emancipation, demoniac for bondage. Grieve not, O descendant of Bharata! you are born to god-like endowments.
Chapter 16

Ostentatiousness, pride, vanity, anger, and also harshness and ignorance (are) his, O son of Pritha! who is born to demoniac endowments. Godlike endowments are deemed to be (means) for final emancipation, demoniac for bondage. Grieve not, O descendant of Bharata! you are born to god-like endowments. (There are) two classes of created beings in this world, the godlike and the demoniac; the godlike (class) has been described at length; now hear from me, O son of Pritha! about the demoniac.
Chapter 16

Godlike endowments are deemed to be (means) for final emancipation, demoniac for bondage. Grieve not, O descendant of Bharata! you are born to god-like endowments. (There are) two classes of created beings in this world, the godlike and the demoniac; the godlike (class) has been described at length; now hear from me, O son of Pritha! about the demoniac. Demoniac persons know not action or inaction, neither purity nor yet (correct) conduct nor veracity are in them.
Chapter 16

(There are) two classes of created beings in this world, the godlike and the demoniac; the godlike (class) has been described at length; now hear from me, O son of Pritha! about the demoniac. Demoniac persons know not action or inaction, neither purity nor yet (correct) conduct nor veracity are in them. They say the universe is devoid of truth, devoid of fixed principle, and devoid of a ruler, produced by union (of male and female) caused by lust, and nothing else.
Chapter 16

Demoniac persons know not action or inaction, neither purity nor yet (correct) conduct nor veracity are in them. They say the universe is devoid of truth, devoid of fixed principle, and devoid of a ruler, produced by union (of male and female) caused by lust, and nothing else. Holding this view, (these) enemies of the world, of ruined; selfs, of little knowledge, and of ferocious actions, are born for the destruction (of the world).
Chapter 16

They say the universe is devoid of truth, devoid of fixed principle, and devoid of a ruler, produced by union (of male and female) caused by lust, and nothing else. Holding this view, (these) enemies of the world, of ruined; selfs, of little knowledge, and of ferocious actions, are born for the destruction (of the world). Entertaining insatiable desire, full of vanity, ostentatiousness, and frenzy, they adopt false notions through delusion, and engage in unholy observances.
Chapter 16

Holding this view, (these) enemies of the world, of ruined; selfs, of little knowledge, and of ferocious actions, are born for the destruction (of the world). Entertaining insatiable desire, full of vanity, ostentatiousness, and frenzy, they adopt false notions through delusion, and engage in unholy observances. Indulging in boundless thoughts ending with death, given up to the enjoyment of objects of desire, being resolved that that is all,
Chapter 16

Entertaining insatiable desire, full of vanity, ostentatiousness, and frenzy, they adopt false notions through delusion, and engage in unholy observances. Indulging in boundless thoughts ending with death, given up to the enjoyment of objects of desire, being resolved that that is all, bound down by nets of hopes in hundreds, given up to anger and desire, they wish to obtain heaps of wealth unfairly for enjoying objects of desire.
Chapter 16

Indulging in boundless thoughts ending with death, given up to the enjoyment of objects of desire, being resolved that that is all, bound down by nets of hopes in hundreds, given up to anger and desire, they wish to obtain heaps of wealth unfairly for enjoying objects of desire. `This have I obtained to-day; this wish I will obtain; this wealth is mine; and this also shall be mine;
Chapter 16

bound down by nets of hopes in hundreds, given up to anger and desire, they wish to obtain heaps of wealth unfairly for enjoying objects of desire. `This have I obtained to-day; this wish I will obtain; this wealth is mine; and this also shall be mine; this foe I have killed; others too I will destroy; I am lord, I am the enjoyer, I am perfect, strong, happy;
Chapter 16

`This have I obtained to-day; this wish I will obtain; this wealth is mine; and this also shall be mine; this foe I have killed; others too I will destroy; I am lord, I am the enjoyer, I am perfect, strong, happy; I have wealth; I am of noble birth; who else is like me? I will sacrifice; I will make gifts; I will rejoice.' Thus deluded by ignorance,
Chapter 16

this foe I have killed; others too I will destroy; I am lord, I am the enjoyer, I am perfect, strong, happy; I have wealth; I am of noble birth; who else is like me? I will sacrifice; I will make gifts; I will rejoice.' Thus deluded by ignorance, tossed about by numerous thoughts, surrounded by the net of delusion, and attached to the enjoyment of objects of desire, they fall down into impure hell.
Chapter 16

I have wealth; I am of noble birth; who else is like me? I will sacrifice; I will make gifts; I will rejoice.' Thus deluded by ignorance, tossed about by numerous thoughts, surrounded by the net of delusion, and attached to the enjoyment of objects of desire, they fall down into impure hell. Honoured (only) by themselves, void of humility, and full of the pride and frenzy of wealth, these calumniators; (of the virtuous) perform sacrifices, which are sacrifices only in name, with ostentatiousness and against prescribed rules;
Chapter 16

tossed about by numerous thoughts, surrounded by the net of delusion, and attached to the enjoyment of objects of desire, they fall down into impure hell. Honoured (only) by themselves, void of humility, and full of the pride and frenzy of wealth, these calumniators; (of the virtuous) perform sacrifices, which are sacrifices only in name, with ostentatiousness and against prescribed rules; indulging (their) vanity, brute force, arrogance, lust, and anger; and hating me in their own bodies and in those of others.
Chapter 16

Honoured (only) by themselves, void of humility, and full of the pride and frenzy of wealth, these calumniators; (of the virtuous) perform sacrifices, which are sacrifices only in name, with ostentatiousness and against prescribed rules; indulging (their) vanity, brute force, arrogance, lust, and anger; and hating me in their own bodies and in those of others. These enemies, ferocious, meanest of men, and unholy, I continually hurl down to these worlds, only into demoniac wombs.
Chapter 16

indulging (their) vanity, brute force, arrogance, lust, and anger; and hating me in their own bodies and in those of others. These enemies, ferocious, meanest of men, and unholy, I continually hurl down to these worlds, only into demoniac wombs. Coming into demoniac wombs, deluded in every birth, they go down to the vilest state, O son of Kunti! without ever coming to me.
Chapter 16

These enemies, ferocious, meanest of men, and unholy, I continually hurl down to these worlds, only into demoniac wombs. Coming into demoniac wombs, deluded in every birth, they go down to the vilest state, O son of Kunti! without ever coming to me. Threefold is this way to hell, ruinous to the self, lust, anger, and likewise avarice; therefore one should abandon this triad.
Chapter 16

Coming into demoniac wombs, deluded in every birth, they go down to the vilest state, O son of Kunti! without ever coming to me. Threefold is this way to hell, ruinous to the self, lust, anger, and likewise avarice; therefore one should abandon this triad. Released from these three ways to darkness, O son of Kunti! a man works out his own salvation, and then proceeds to the highest goal.
Chapter 16

Threefold is this way to hell, ruinous to the self, lust, anger, and likewise avarice; therefore one should abandon this triad. Released from these three ways to darkness, O son of Kunti! a man works out his own salvation, and then proceeds to the highest goal. He who abandoning scripture ordinances, acts under the impulse of desire, does not attain perfection, nor happiness, nor the highest goal.
Chapter 16

Released from these three ways to darkness, O son of Kunti! a man works out his own salvation, and then proceeds to the highest goal. He who abandoning scripture ordinances, acts under the impulse of desire, does not attain perfection, nor happiness, nor the highest goal.
Chapter 17

He who abandoning scripture ordinances, acts under the impulse of desire, does not attain perfection, nor happiness, nor the highest goal. Therefore in discriminating between what should be done and what should not be done, your authority (must be) scripture. And knowing what is declared by the ordinances of scripture, you should perform action in this world. Arguna said: What is the state of those, O Krishna! who worship with faith, (but) abandoning scripture ordinances goodness, passion, or darkness?
Chapter 17

Therefore in discriminating between what should be done and what should not be done, your authority (must be) scripture. And knowing what is declared by the ordinances of scripture, you should perform action in this world. Arguna said: What is the state of those, O Krishna! who worship with faith, (but) abandoning scripture ordinances goodness, passion, or darkness? The Deity said: Faith is of three kinds in embodied (beings), it is produced from dispositions. It is of the quality of goodness, of the quality of passion, and of the quality of darkness. Hear about it.
Chapter 17

Arguna said: What is the state of those, O Krishna! who worship with faith, (but) abandoning scripture ordinances goodness, passion, or darkness? The Deity said: Faith is of three kinds in embodied (beings), it is produced from dispositions. It is of the quality of goodness, of the quality of passion, and of the quality of darkness. Hear about it. The faith of all, O descendant of Bharata! is conformable to the heart. A being here is full of faith, and whatever is a man's faith, that is a man himself.
Chapter 17

The Deity said: Faith is of three kinds in embodied (beings), it is produced from dispositions. It is of the quality of goodness, of the quality of passion, and of the quality of darkness. Hear about it. The faith of all, O descendant of Bharata! is conformable to the heart. A being here is full of faith, and whatever is a man's faith, that is a man himself. Those of the quality of goodness worship the gods; those of the quality of passion the Yakshas and Rakshases; and the others, the people of the quality of darkness, worship departed (spirits) and the multitudes of Bhutas.
Chapter 17

The faith of all, O descendant of Bharata! is conformable to the heart. A being here is full of faith, and whatever is a man's faith, that is a man himself. Those of the quality of goodness worship the gods; those of the quality of passion the Yakshas and Rakshases; and the others, the people of the quality of darkness, worship departed (spirits) and the multitudes of Bhutas. Know those to-be of demoniac convictions, who practise fierce penance not ordained by scripture; who are full of ostentatiousness and egoism, and of desire, attachment, and stubbornness; who are without discernment;
Chapter 17

Those of the quality of goodness worship the gods; those of the quality of passion the Yakshas and Rakshases; and the others, the people of the quality of darkness, worship departed (spirits) and the multitudes of Bhutas. Know those to-be of demoniac convictions, who practise fierce penance not ordained by scripture; who are full of ostentatiousness and egoism, and of desire, attachment, and stubbornness; who are without discernment; and who torment the groups of organs in (their) bodies, and me also seated within (those) bodies.
Chapter 17

Know those to-be of demoniac convictions, who practise fierce penance not ordained by scripture; who are full of ostentatiousness and egoism, and of desire, attachment, and stubbornness; who are without discernment; and who torment the groups of organs in (their) bodies, and me also seated within (those) bodies. The food also, which is liked by all, and likewise the sacrifice, the penance, and gifts, are of three kinds. Listen to the distinctions regarding them as follows.
Chapter 17

and who torment the groups of organs in (their) bodies, and me also seated within (those) bodies. The food also, which is liked by all, and likewise the sacrifice, the penance, and gifts, are of three kinds. Listen to the distinctions regarding them as follows. The kinds of food which increase life, energy, strength, health, comfort, and relish, which are savoury, oleaginous, full of nutrition, and agreeable, are liked by the good.
Chapter 17

The food also, which is liked by all, and likewise the sacrifice, the penance, and gifts, are of three kinds. Listen to the distinctions regarding them as follows. The kinds of food which increase life, energy, strength, health, comfort, and relish, which are savoury, oleaginous, full of nutrition, and agreeable, are liked by the good. The kinds of food which are bitter, acid, saltish, too hot, sharp, rough, and burning, and which cause pain, grief, and disease, are desired by the passionate.
Chapter 17

The kinds of food which increase life, energy, strength, health, comfort, and relish, which are savoury, oleaginous, full of nutrition, and agreeable, are liked by the good. The kinds of food which are bitter, acid, saltish, too hot, sharp, rough, and burning, and which cause pain, grief, and disease, are desired by the passionate. And the food which is cold, tasteless, stinking, stale, impure, and even leavings, are liked by the dark.
Chapter 17

The kinds of food which are bitter, acid, saltish, too hot, sharp, rough, and burning, and which cause pain, grief, and disease, are desired by the passionate. And the food which is cold, tasteless, stinking, stale, impure, and even leavings, are liked by the dark. That sacrifice is good which, being prescribed in (scripture) ordinances, is performed by persons not wishing for the fruit (of it), and after determining (in their) mind that the sacrifice must needs be performed.