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+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 1.1 spoken by धृतराष्ट्र. [/INST] Verse 1.1 of the Bhagavad Gita, spoken by धृतराष्ट्र, is as follows:
+
+Sanskrit: धरमकषतर करकषतर समवत ययतसव ममक पणडवशचव कमकरवत सञजय 11
+
+Translations:
+1. Dhṛtarāṣṭra said O Sanjaya what did my people and the Pāṇḍavas do gathered together on the holy field of Kurukshetra eager for battle
+2. Dhṛtarāṣṭra said O Sanjaya what did my sons and the sons of Pandu do when they assembled on the sacred field of Kurukshetra eager for battle
+3. Dhritarashtra said What did my people and the sons of Pandu do when they had assembled together eager for battle on the holy plain of Kurukshetra O Sanjaya
+4. Dhritarashtra said O Sanjaya what did my sons and the sons of Pandu do in the Kurukshetra the field of righteousness where the entire warring class had assembled
+5. The King Dhritarashtra asked O Sanjaya What happened on the sacred battlefield of Kurukshetra when my people and the Pandavas gathered
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 1.2 spoken by सञ्जय. [/INST] Verse 1.2 of the Bhagavad Gita, spoken by सञ्जय, is as follows:
+
+Sanskrit: दषटव त पणडवनक वयढ दरयधनसतद आचरयमपसङगमय रज वचनमबरवत 12
+
+Translations:
+1. Sanjaya said King Duryodhana upon seeing the Pandava army in battle array approached his teacher Drona and said these words
+2. Sanjaya said But then seeing the army of the Pandavas in battle array King Duryodhana approached the teacher Drona and spoke
+3. Sanjaya said Having seen the army of the Pandavas drawn up in battle array King Duryodhana approached his teacher Drona and spoke these words
+4. Sanjaya said Seeing the army of the sons of Pandu marshaled in military array the prince Duryodhana approached the teacher Drona and spoke these words at that time
+5. Sanjaya replied When Prince Duryodhana saw the Pandavas army paraded he approached his preceptor Guru Drona and spoke these words
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 1.3 spoken by सञ्जय. [/INST] Verse 1.3 of the Bhagavad Gita, spoken by सञ्जय, is as follows:
+
+Sanskrit: पशयत पणडपतरणमचरय महत चमम वयढ दरपदपतरण तव शषयण धमत 13
+
+Translations:
+1. Behold O teacher this mighty army of the Pandavas arrayed by the son of Drupada your intelligent disciple
+2. O teacher behold this vast army of the sons of Pandu arrayed for battle by the intelligent disciple of Drupada
+3. Behold O Teacher This mighty army of the sons of Pandu arrayed by the son of Drupada thy wise disciple
+4. O teacher Behold this mighty army of the sons of Pandu marshaled in a military array by Drupadas son your intelligent pupil
+5. Revered Father Behold this mighty host of the Pandavas paraded by the son of King Drupada your wise disciple
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 1.4 spoken by सञ्जय. [/INST] Verse 1.4 of the Bhagavad Gita, spoken by सञ्जय, is as follows:
+
+Sanskrit: अतर शर महषवस भमरजनसम यध ययधन वरटशच दरपदशच महरथ 14
+
+Translations:
+1. There in that army are heroes great bowmen such as Bhima and Arjuna Yuyudhana Virata and Drupada a mighty warrior
+2. Here are the heroes wielding great bows who in battle are peers of Bhima and Arjuna Yuyudhana Satyaki and Virata and the maharatha great chariotrider Drupada
+3. Here are heroes mighty archers equal in battle to Bhima and Arjuna Yuyudhana Satyaki Virata and Drupadaall mighty warriors
+4. Here are the heroes and mighty archers comparable in war to Bhima and Arjuna Yuyudhana the king of the Virata country and Drupada the mighty warrior
+5. In it are heroes and great bowmen the equals in battle of Arjuna Bheema Yuyudhana Virata and Drupadaall great soldiers
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 1.5 spoken by सञ्जय. [/INST] Verse 1.5 of the Bhagavad Gita, spoken by सञ्जय, is as follows:
+
+Sanskrit: धषटकतशचकतन कशरजशच वरयवन परजतकनतभजशच शबयशच नरपङगव 15
+
+Translations:
+1. Dhrstaketu Cekitana the valiant king of Kasi Purujit Kuntibhoja and Saibya the best among men
+2. Dhrstaketu Cekitana and the valiant king of Kasi Varanasi Purujit Kuntibhoja and Saibya the choicest of men
+3. Dhrishtaketu Chekitana the valiant king of Kasi Purujit Kuntibhoja and Saibyathe best of men
+4. Dhrstaketu Cekitana the valorous king of Kasi Kuntibhoja the conqueror of many and the Sibi king the best among men
+5. Dhrishtaketu Chekitan the valiant king of Benares Purujit Kuntibhoja and Shaibyaa master of many
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 1.6 spoken by सञ्जय. [/INST] Verse 1.6 of the Bhagavad Gita, spoken by सञ्जय, is as follows:
+
+Sanskrit: यधमनयशच वकरनत उततमजशच वरयवन सभदर दरपदयशच सरव एव महरथ 16
+
+Translations:
+1. Yudhamanyu the valiant one and Uttamaujas the strong one and also the son of Subhadra as well as the sons of Draupadi all mighty warriors
+2. And the valiant Yudhamanyu and the chivalrous Uttamaujas the son of Subhadra Abhimanyu and the sons of Draupadiall of them are indeed maharathas
+3. The strong Yudhamanyu and the brave Uttamaujas the son of Subhadra Abhimanyu the son of Subhadra and Arjuna and the sons of Draupadi all of them great charioteers great heroes
+4. And Yudhamanyu the heroic and Uttamaujas the valiant the son of Subhadra and the sons of Draupadiall of them are indeed mighty warriors
+5. Yudhamanyu Uttamouja Soubhadra and the sons of Droupadiall famous men
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 1.7 spoken by सञ्जय. [/INST] Verse 1.7 of the Bhagavad Gita, spoken by सञ्जय, is as follows:
+
+Sanskrit: असमक त वशषट य तननबध दवजततम नयक मम सनयसय सजञरथ तनबरवम त 17
+
+Translations:
+1. Know O best of Brahmanas those who are important on our sidethose who are the commanders of my army I shall name them to refresh your memory
+2. But O best among the Brahmanas please be appraised of those who are foremost among us the founders of my army I speak of them to you by way of illustration
+3. Know also O best among the twiceborn the names of those who are the most distinguished amongst ourselves the leaders of my army these I name to you for your information
+4. O best among the twiceborn Please take note of the most distinguished amongst us who are the generals of my army and who are accepted as leaders by the heroes in my mighty army I shall name them to you
+5. Further take note of all those captains who have ranged themselves on our side O best of Spiritual Guides The leaders of my army I will name them for you
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 1.8 spoken by सञ्जय. [/INST] Verse 1.8 of the Bhagavad Gita, spoken by सञ्जय, is as follows:
+
+Sanskrit: भवनभषमशच करणशच कपशच समतञजय अशवतथम वकरणशच समदततसतथव च 18
+
+Translations:
+1. Yourself Bhisma Karna the victorious Krpa Asvatthama Vikarna and Jayadratha the son of Somadatta
+2. They are Your venerable self Bhisma Karna and Krpa who is ever victorious in battle Asvatthama Vikarna Saumadatti and Jayadratha
+3. Thou thyself Bhishma Karna Kripa the victorious in war Asvatthama Vikarna and Bhurisrava the son of Somadattaall these are ready for battle
+4. Your good self Bhisma Karna Krpa Salya Jayadratha Asvatthaman Vikarna and Somadattas son the valiant ones
+5. You come first then Bheeshma Karna Kripa great warriors Ashwaththama Vikarna and the son of Somadhatta
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 1.9 spoken by सञ्जय. [/INST] Verse 1.9 of the Bhagavad Gita, spoken by सञ्जय, is as follows:
+
+Sanskrit: अनय च बहव शर मदरथ तयकतजवत ननशसतरपरहरण सरव यदधवशरद 19
+
+Translations:
+1. And there are many other heroes who are determined to give up their lives for my sake They are all experts in using manifold missiles and dexterous in battle
+2. There are many heroes who have dedicated their lives to me possessing various kinds of weapons and missiles all of whom are skilled in battle
+3. And also many other heroes ready to give up their lives for my sake armed with various weapons and missiles all wellskilled in battle
+4. And many other heroes giving up their lives for my sake fighting with various weapons all highly skilled in different forms of warfare
+5. And many others all ready to die for My sake all armed all skilled in warfare
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 1.10 spoken by सञ्जय. [/INST] Verse 1.10 of the Bhagavad Gita, spoken by सञ्जय, is as follows:
+
+Sanskrit: अपरयपत तदसमक बल भषमभरकषतम परयपत तवदमतष बल भमभरकषतम 110
+
+Translations:
+1. Our force is inadequate guarded by Bhisma while their force is adequate guarded by Bhima
+2. Therefore our army under the complete protection of Bhisma and others is limitless But this army of the enemies under the protection of Bhima and others is limited
+3. Our army marshalled by Bhishma is insufficient whereas theirs marshalled by Bhima is sufficient
+4. Thus the army guarded by Bhima is unlimited for us whereas the army guarded by Bhisma is sufficient for them the Pandavas
+5. Yet our army seems weaker though commanded by Bhishma their army seems stronger though commanded by Bhima
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 1.11 spoken by सञ्जय. [/INST] Verse 1.11 of the Bhagavad Gita, spoken by सञ्जय, is as follows:
+
+Sanskrit: अयनष च सरवष यथभगमवसथत भषममवभरकषनत भवनत सरव एव ह 111
+
+Translations:
+1. Therefore all of you taking your places firmly in your respective divisions should guard Bhisma at all costs
+2. However venerable sirs all of you without exception while occupying all the positions in the different directions as allotted to you respectively please protect Bhisma in particular
+3. Therefore do all of you stationed in your respective positions in the several divisions of the army protect Bhishma alone
+4. Stationed firmly in all their respective paths each one of them should guard Bhisma above all without exception
+5. Therefore let the rank and file stand firm in their posts according to battalions and all you generals around Bheeshma
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 1.12 spoken by सञ्जय. [/INST] Verse 1.12 of the Bhagavad Gita, spoken by सञ्जय, is as follows:
+
+Sanskrit: तसय सजनयनहरष करवदध पतमह सहनद वनदयचच शङख दधम परतपवन 112
+
+Translations:
+1. Then the valiant grandsire Bhisma the seniormost of the Kuru clan roared like a lion and blew his conch with the intention of cheering up Duryodhana
+2. The valiant grandfather the eldest of the Kurus loudly sounding a lions roar blew the conch to raise his Duryodhanas spirits
+3. His glorious grandsire the oldest of the Kauravas roared like a lion to cheer Duryodhana and blew his conch
+4. Generating joy in him the powerful paternal grandfather Bhisma the seniormost among the Kurus roared like a lion and blew his conchshell loudly
+5. Then to enliven his spirits the brave Grandfather Bheeshma the eldest of the Kuru clan blew his conch its sound resembling that of a lions roar
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 1.13 spoken by सञ्जय. [/INST] Verse 1.13 of the Bhagavad Gita, spoken by सञ्जय, is as follows:
+
+Sanskrit: तत शङखशच भरयशच पणवनकगमख सहसवभयहनयनत स शबदसतमलऽभवत 113
+
+Translations:
+1. Then suddenly conchs kettle drums trumpets tabors and blow horns blared forth and the sound was terrific
+2. Just immediately afterward conch shells kettledrums tabors trumpets and cowhorns blared forth creating a tumultuous sound
+3. Then suddenly conches kettledrums tabors drums and cow horns blared forth from the Kaurava side and the sound was tremendous
+4. Then all of a sudden the conchshells drums tambourines trumpets and cowhorns sounded in unison the sound was tumultuous
+5. And immediately all the conches drums trumpets and horns blared forth in a tumultuous uproar
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 1.14 spoken by सञ्जय. [/INST] Verse 1.14 of the Bhagavad Gita, spoken by सञ्जय, is as follows:
+
+Sanskrit: तत शवतरहयरयकत महत सयनदन सथत मधव पणडवशचव दवय शङख परदधमत 114
+
+Translations:
+1. Then Sri Krishna and Arjuna stationed in their great chariot yoked with white horses blew their divine conchs
+2. Then Madhava Krishna and the son of Pandu Arjuna stationed in their magnificent chariot with white horses yoked to it blew their divine conchs loudly
+3. Then Madhava Krishna and the son of Pandu Arjuna seated in the magnificent chariot yoked with white horses blew divine conches
+4. Then mounted on a mighty chariot yoked with white horses Madhava Krishna and the son of Pandu Arjuna blew their heavenly conch shells
+5. Then seated in their spacious war chariot yoked with white horses Lord Shri Krishna and Arjuna sounded their divine conch shells
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 1.15 spoken by सञ्जय. [/INST] Verse 1.15 of the Bhagavad Gita, spoken by सञ्जय, is as follows:
+
+Sanskrit: पञचजनय हषकश दवदतत धनजय पणडर दधम महशङख भमकरम वकदर 115
+
+Translations:
+1. Sri Krishna blew his conch Pancajanya Arjuna his Devadatta and Bhima of terrible deeds blew his great conch Paundra
+2. Hrsikesa Krsna blew the conch Pancajanya Dhananjaya Arjuna blew the conch Devadatta and Vrkodara Bhima of terrible deeds blew the great conch Paundra
+3. Hrishikesha blew the Panchajanya Arjuna blew the Devadatta and Bhima the wolfbellied doer of terrible deeds blew the great conch Paundra
+4. Hrsikesa Krsna blew the Pancajanya Dhananjaya Arjuna blew the Devadatta and Bhima of the terrible deeds blew the mighty conchshell Paundra
+5. Lord Shri Krishna blew his Panchajanya and Arjuna blew his Devadatta brave Bheema blew his renowned shell Poundra
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 1.16 spoken by सञ्जय. [/INST] Verse 1.16 of the Bhagavad Gita, spoken by सञ्जय, is as follows:
+
+Sanskrit: अननतवजय रज कनतपतर यधषठर नकल सहदवशच सघषमणपषपक 116
+
+Translations:
+1. King Yudhisthira the son of Kunti blew his conch Anantavijaya and Nakula and Sahadeva blew their conchs Sughosa and Manipuspaka
+2. King Yudhisthira son of Kunti blew the Anantavijaya Nakula and Sahadeva blew the Sughosa and the Manipuspaka respectively
+3. King Yudhishthira the son of Kunti blew the Anantavijaya Nakula and Sahadeva blew the Sughosha and the Manipushpaka
+4. Kuntis son the king Yudhisthira blew the Anantavijaya Nakula and Sahadeva blew the Sughosa and Manipuspaka respectively
+5. The King Dharmaraja the son of Kunti blew the Anantavijaya Nakula and Sahadeva the Sughosa and Manipushpaka respectively
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 1.17 spoken by सञ्जय. [/INST] Verse 1.17 of the Bhagavad Gita, spoken by सञ्जय, is as follows:
+
+Sanskrit: कशयशच परमषवस शखणड च महरथ धषटदयमन वरटशच सतयकशचपरजत 117
+
+Translations:
+1. And the King of Kasi the supreme bowman Sikandi the mighty warrior Dhrstadyumna and Virata and Satyaki the invincible
+2. And the King of Kashi wielding a great bow and the great chariotrider Sikhandin Dhrstadyumna Virata and Satyaki the unconquered
+3. The king of Kasi an excellent archer Sikhandi the mighty carwarrior Dhrishtadyumna Virata and Satyaki the unconquered
+4. And the king of Kasi a great archer and Sikhandin a mighty warrior Dhrstadyumna and the king of Virata and the unconquered Satyaki
+5. And the Maharaja of Benares the great archer Shikhandi the great soldier Dhrishtayumna Virata and Satyaki the invincible one
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 1.18 spoken by सञ्जय. [/INST] Verse 1.18 of the Bhagavad Gita, spoken by सञ्जय, is as follows:
+
+Sanskrit: दरपद दरपदयशच सरवश पथवपत सभदरशच महबह शङखनदधम पथकपथक 118
+
+Translations:
+1. Drupada and the sons of Draupadi as well as the strongarmed son of Subhadraall O King blew their respective conchs again and again
+2. Drupada and the sons of Draupadi as well as the mightyarmed son of Subhadra all of them together O king blew their respective conchs
+3. Drupada and the sons of Draupadi O Lord of the Earth and the son of Subhadra the mightyarmed blew their conches each separately
+4. The Pancala king a mighty archer and Draupads five sons as well as the mightyarmed son of Subhadra each blew their own conchshells individually
+5. And O King Drupadas sons Droupadis sons and the great soldier Soubhadra blew their conches
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 1.19 spoken by सञ्जय. [/INST] Verse 1.19 of the Bhagavad Gita, spoken by सञ्जय, is as follows:
+
+Sanskrit: स घष धरतरषटरण हदयन वयदरयत नभशच पथव चव तमल वयननदयन 119
+
+Translations:
+1. And that tumultuous uproar reverberating through heaven and earth rent the hearts of Dhrtarastras sons
+2. That tremendous sound pierced the hearts of the sons of Dhrtarastra as it reverberated through the sky and the earth
+3. The tumultuous sound rent the hearts of Dhritarashtras party reverberating through both heaven and earth
+4. Resonating in both the sky and the earth the tumultuous sound shattered the hearts of Dhrtarastras men
+5. The tumult rent the hearts of the sons of Dhritarashtra shaking heaven and earth with its echoing violence
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 1.20 spoken by सञ्जय. [/INST] Verse 1.20 of the Bhagavad Gita, spoken by सञ्जय, is as follows:
+
+Sanskrit: अथ वयवसथतन दषटव धरतरषटरनकपधवज परवतत शसतरसपत धनरदयमय पणडव 120
+
+Translations:
+1. Then Arjuna whose banner crest was Hanuman on beholding the sons of Dhrtarastra arrayed took up his bow while missiles were beginning to fly
+2. O King thereafter seeing Dhrtarastras men standing in their positions with all the weapons ready for action the son of Pandu Arjuna who had the insignia of Hanuman on his chariotflag raised his bow and said the following to Hrsikesa
+3. Then seeing the people of Dhritarashtras party standing arrayed and the discharge of weapons about to begin Arjuna the son of Pandu whose ensign was a monkey took up his bow and said the following to Krishna O Lord of the Earth
+4. O king Then observing Dhrtarastras men arrayed when the armed clash had virtually begun at that time Pandus son the monkeybannered one Arjuna raising his bow spoke these sentences
+5. Then upon beholding the sons of Dhritarashtra drawn up on the battlefield ready to fight Arjuna whose flag bore the image of Hanuman
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 1.21 spoken by अर्जुन. [/INST] Verse 1.21 of the Bhagavad Gita, spoken by अर्जुन, is as follows:
+
+Sanskrit: हषकश तद वकयमदमह महपत सनयरभयरमधय रथ सथपय मऽचयत 121
+
+Translations:
+1. And he spoke O Lord of the Earth these words to Sri Krishna Arjuna said Draw up my chariot O Krishna between the two armies
+2. Arjuna said O Acyuta please place my chariot between both the armies
+3. Arjuna said O Krishna place my chariot in the middle between the two armies so that I may behold those who stand here desirous to fight and know with whom I must fight when the battle is about to commence
+4. Arjuna said O Acyuta Please halt my chariot at a central place between the two armies so that I may scrutinize these men who are standing with a desire to fight and with whom I have to engage in this great wareffort
+5. Raising his bow he spoke this to the Lord Shri Krishna O Infallible Lord of the earth Please draw up my chariot between the two armies
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 1.22 spoken by अर्जुन. [/INST] Verse 1.22 of the Bhagavad Gita, spoken by अर्जुन, is as follows:
+
+Sanskrit: यवदतननरकषऽह यदधकमनवसथतन करमय सह यदधवयमसमनरणसमदयम 122
+
+Translations:
+1. So that I may have a good look at those who are standing eager to fight and know with whom I must fight in this enterprise of war
+2. Until I survey those who stand intent on fighting and those who are about to engage in battle with me in this impending war
+3. Arjuna said O Krishna place my chariot in the middle between the two armies so that I may behold those who stand here desirous to fight and know with whom I must fight when the battle is about to commence
+4. I shall scrutinize those who are ready to fight who have assembled here and are eager to achieve in the battle what is dear to the evilminded son of Dhrtarastra
+5. So that I may observe those who must fight on my side and those who must fight against me
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 1.23 spoken by अर्जुन. [/INST] Verse 1.23 of the Bhagavad Gita, spoken by अर्जुन, is as follows:
+
+Sanskrit: यतसयमननवकषऽह य एतऽतर समगत धरतरषटरसय दरबदधरयदध परयचकरषव 123
+
+Translations:
+1. I wish to see those gathered here ready to fight in this battle in order to please the evilminded son of Dhrtarashtra
+2. These who have assembled here and want to accomplish in the war what is dear to the perverted son of Dhrtarastra I find them to be intent on fighting
+3. For I desire to observe those who are assembled here to fight wishing to please in battle the evilminded Duryodhanathe son of Dhritarashtra
+4. Sanjaya said O descendant of Bharata Dhrtarastra Thus instructed by Gudakesa Arjuna Hrsikesa halted the best chariot at a place in between the two armies in front of Bhisma and Drona and all the rulers of the earth He then said O son of Prtha Behold these Kurus assembled
+5. And gaze upon this array of soldiers eager to please the sons of Dhritarashtra who are sinful
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 1.24 spoken by संजय. [/INST] Verse 1.24 of the Bhagavad Gita, spoken by संजय, is as follows:
+
+Sanskrit: एवमकत हषकश गडकशन भरत सनयरभयरमधय सथपयतव रथततमम 124
+
+Translations:
+1. Sanjaya said Thus addressed by Arjuna Sri Krishna drew up the best of chariots between the two armies in full view of Bhisma Drona and all the other kings O Dhrtarastra He then said O Arjuna behold these assembled Kauravas
+2. Sanjaya said O scion of the line of Bharata Hrishikesa being told so by Gudakesa Arjuna placed the excellent chariot between the two armies in front of Bhishma and Drona as well as all the rulers of the earth and said O Partha behold these assembled Kurus
+3. Sanjaya said Thus addressed by Arjuna Krishna stationed the best of chariots O Dhritarashtra in the midst of the two armies
+4. Sanjaya said O descendant of Bharata Dhrtarastra Thus instructed by Gudakesa Arjuna Hrsikesa halted the best chariot at a place in between the two armies in front of Bhisma and Drona and all the rulers of the earth He then said O son of Prtha Behold these Kurus assembled
+5. Sanjaya said Having listened to Arjunas request Lord Shri Krishna drew up His bright chariot in the midst between the two armies
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 1.25 spoken by संजय. [/INST] Verse 1.25 of the Bhagavad Gita, spoken by संजय, is as follows:
+
+Sanskrit: भषमदरणपरमखत सरवष च महकषतम उवच परथ पशयतनसमवतनकरनत 125
+
+Translations:
+1. Sanjaya said Thus addressed by Arjuna Sri Krishna drew up the best of chariots between the two armies in full view of Bhisma Drona and all the other kings O Dhrtarastra He then said O Arjuna behold these assembled Kauravas
+2. Sanjaya said O scion of the line of Bharata Dhrtarashtra Hrsikesa being told so by Gudakesa Arjuna placed the excellent chariot between the two armies in front of Bhisma and Drona as well as all the rulers of the earth and said O Partha Arjuna behold these assembled people of the Kuru dynasty
+3. In front of Bhishma and Drona and all the rulers of the earth he said O Arjuna son of Pritha behold these Kurus gathered together
+4. There in both the armies the son of Prtha observed his fathers paternal grandfathers teachers maternal uncles brothers sons sons sons and comrades fathersinlaw and also friends
+5. Where Bheeshma and Drona had led all the rulers of the earth they spoke thus O Arjuna Behold these members of the family of Kuru are assembled
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 1.26 spoken by संजय. [/INST] Verse 1.26 of the Bhagavad Gita, spoken by संजय, is as follows:
+
+Sanskrit: ततरपशयतसथतनपरथ पतनथ पतमहन आचरयनमतलनभरतनपतरनपतरनसखसतथ 126
+
+Translations:
+1. Then as Arjuna looked on he saw standing there fathers grandfathers teachers uncles brothers sons grandsons and comrades
+2. Then Arjuna saw marshalled among both the armies his uncles grandfathers teachers maternal uncles brothers cousins sons grandsons comrades fathersinlaw and friends
+3. Then Arjuna son of Pritha saw there in the armies stationed fathers grandfathers teachers maternal uncles brothers sons grandsons and friends
+4. Noticing all those kinsmen arrayed in the army the son of Kunti was overwhelmed with immense compassion and despondent he uttered this
+5. There Arjuna noticed fathers grandfathers uncles cousins sons grandsons teachers and friends
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 1.27 spoken by संजय. [/INST] Verse 1.27 of the Bhagavad Gita, spoken by संजय, is as follows:
+
+Sanskrit: शवशरनसहदशचव सनयरभयरप तनसमकषय स कनतय सरवनबनधनवसथतन 127
+
+Translations:
+1. Fathersinlaw and dear friends in both armies when Arjuna saw all these kinsmen arrayed
+2. The son of Kunti Arjuna seeing all those relatives arrayed there became overwhelmed by supreme compassion and sorrowfully said this
+3. He saw fathersinlaw and friends in both the armies The son of Kunti Arjuna seeing all those kinsmen thus standing arrayed spoke sorrowfully deeply filled with pity
+4. Arjuna said O Krishna On seeing these warmongering kinsfolk of mine arrayed in the armies my limbs fail and my mouth goes dry
+5. Fathersinlaw and benefactors were arrayed on both sides and Arjuna then gazed at all those kinsmen before him
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 1.28 spoken by अर्जुन. [/INST] Verse 1.28 of the Bhagavad Gita, spoken by अर्जुन, is as follows:
+
+Sanskrit: कपय परयऽऽवषट वषदननदमबरवत दषटवम सवजन कषण ययतस समपसथतम 128
+
+Translations:
+1. He was filled with deep compassion and said these words in despair
+2. Arjuna said O Krsna seeing these relatives and friends who have assembled here with the intention of fighting my limbs become languid and my mouth becomes completely dry
+3. Arjuna said O Krishna seeing my kinsmen arrayed here eager to fight
+4. Shivers and goosebumps arise in my body the Gandiva slips from my hand and my skin is burning all over
+5. And his heart melted with pity and sadly he spoke O my Lord When I see all these my own people thirsting for battle
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 1.29 spoken by अर्जुन. [/INST] Verse 1.29 of the Bhagavad Gita, spoken by अर्जुन, is as follows:
+
+Sanskrit: सदनत मम गतरण मख च परशषयत वपथशच शरर म रमहरषशच जयत 129
+
+Translations:
+1. My limbs have weakened my mouth has become parched my body is trembling and my hairs are standing on end
+2. And there is trembling in my body and my hair stands on end the Gandiva bow slips from my hand and my skin burns intensely
+3. My limbs fail my mouth is parched my body quivers and my hair stands on end
+4. I am unable even to stand steady my mind seems to be confused and I see adverse omens O Kesava
+5. My limbs are failing me my throat is parched my body is trembling and my hair is standing on end
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 1.30 spoken by अर्जुन. [/INST] Verse 1.30 of the Bhagavad Gita, spoken by अर्जुन, is as follows:
+
+Sanskrit: गणडव सरसत हसतततवकचव परदहयत न च शक��मयवसथत भरमतव च म मन 130
+
+Translations:
+1. The bow Gandiva slips from my hand and my skin is burning I can no longer stand My mind seems to be reeling
+2. Moreover O Kesava Krishna I am not able to stand firmly and my mind seems to be whirling And I observe the omens to be adverse
+3. The Gandiva slips from my hand and my skin burns all over I am unable to stand and my mind is reeling as it were
+4. I do not foresee any good in killing my own kinsmen in the battle O Krsna I neither wish for victory nor kingdom nor the pleasures thereof
+5. The bow Gandiva slips from my hand and my skin burns I cannot remain still for my mind is in tumult
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 1.31 spoken by अर्जुन. [/INST] Verse 1.31 of the Bhagavad Gita, spoken by अर्जुन, is as follows:
+
+Sanskrit: नमततन च पशयम वपरतन कशव न च शरयऽनपशयम हतव सवजनमहव 131
+
+Translations:
+1. I see Kṛṣṇa inauspicious omens I foresee no good in slaying my kinsmen in battle
+2. Besides I do not see any good to be derived from killing my own people in battle O Krsna I do not hanker after victory nor even a kingdom nor pleasures
+3. And I see ill omens O Kesava I do not see any good in slaying my kinsmen in battle
+4. O Govinda What use is the kingdom to us What use are its pleasures and life even
+5. The omens are unfavorable what good can come from the slaughter of my people on this battlefield
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 1.32 spoken by अर्जुन. [/INST] Verse 1.32 of the Bhagavad Gita, spoken by अर्जुन, is as follows:
+
+Sanskrit: न कङकष वजय कषण न च रजय सखन च क न रजयन गवनद क भगरजवतन व 132
+
+Translations:
+1. I desire no victory nor empire nor pleasures What have we to do with empire O Krishna or enjoyment or even life
+2. O Govinda What need do we have of a kingdom or what need of enjoyments and livelihood Those for whom kingdom enjoyments and pleasures are desired by ussuch as teachers uncles fathersinlaw grandsons brothersinlaw as well as relativesthose very ones stand arrayed for battle risking their lives and wealth
+3. I desire not victory O Krishna nor kingdom nor pleasures What use is dominion to us O Krishna or pleasures or even life
+4. For whose sake we seek kingdom its pleasures and happiness the very same persons now stand arrayed to fight giving up their lives and wealth
+5. Ah my Lord I do not crave victory nor a kingdom nor any pleasure What would a kingdom happiness or life be to me
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 1.33 spoken by अर्जुन. [/INST] Verse 1.33 of the Bhagavad Gita, spoken by अर्जुन, is as follows:
+
+Sanskrit: यषमरथ कङकषत न रजय भग सखन च त इमऽवसथत यदध परणसतयकतव धनन च 133
+
+Translations:
+1. Those for whose sake we desire empire enjoyment and pleasures stand here in war renouncing life and wealth
+2. O Govinda What need do we have of a kingdom or what need of enjoyments and livelihood Those for whom kingdom enjoyments and pleasures are desired by ussuch as teachers uncles fathersinlaw grandsons brothersinlaw as well as relativesthose very ones stand arrayed for battle risking their lives and wealth
+3. Those for whose sake we desire kingdom enjoyments and pleasures stand here in battle having renounced life and wealth
+4. These are our teachers fathers sons paternal grandfathers maternal uncles fathersinlaw sons sons wives brothers and other relatives
+5. When those for whose sake I desire these things stand here about to sacrifice their property and lives
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 1.34 spoken by अर्जुन. [/INST] Verse 1.34 of the Bhagavad Gita, spoken by अर्जुन, is as follows:
+
+Sanskrit: आचरय पतर पतरसतथव च पतमह मतल शचशर पतर शयल समबनधनसतथ 134
+
+Translations:
+1. all these are to be regarded as ones own self Teachers fathers sons grandfathers uncles fathersinlaw grandsons brothersinlaw and other kinsmenall these are to be regarded as ones own self
+2. O Govinda What need do we have of a kingdom or what need of enjoyments and livelihood Those for whom kingdom enjoyments and pleasures are desired by ussuch as teachers uncles fathersinlaw grandsons brothersinlaw as well as relativesthose very ones stand arrayed for battle risking their lives and wealth
+3. Teachers fathers sons and grandfathers maternal uncles fathersinlaw grandsons brothersinlaw and other relatives
+4. O slayer of Mandhu Krsna I do not desire to slay these men even though they slay me not even for the sake of the kingdom of the three worlds let alone for the sake of the earth
+5. Teachers fathers grandfathers sons grandsons uncles fathersinlaw brothersinlaw and other relatives
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 1.35 spoken by अर्जुन. [/INST] Verse 1.35 of the Bhagavad Gita, spoken by अर्जुन, is as follows:
+
+Sanskrit: एतनन हनतमचछम घनतऽप मधसदन अप तरलकयरजयसय हत क न महकत 135
+
+Translations:
+1. I would not slay them even if they might slay me for the sovereignty of the three worldshow much less for this earth O Krsna
+2. O Madhusudana even if I am killed I do not want to kill these even for the sake of a kingdom extending across the three worlds let alone doing so for the earth
+3. These I do not wish to kill O Krishna even though they kill me for the sake of dominion over the three worlds leave alone killing them for the sake of the earth
+4. What joy would we gain by slaying Dhrtarastras sons O Janardana
+5. I would not kill them even for three worlds why then for this earth alone It matters not if I myself am killed
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 1.36 spoken by अर्जुन. [/INST] Verse 1.36 of the Bhagavad Gita, spoken by अर्जुन, is as follows:
+
+Sanskrit: नहतय धरतरषटरनन क परत सयजजनरदन पपमवशरयदसमनहतवतनततयन 136
+
+Translations:
+1. If we were to kill the sons of Dhrtarastra what joy would be ours O Krsna Sin alone would accrue to us if we killed these murderous felons
+2. O Janardana what happiness will we gain by killing the sons of Dhrtarastra We will only incur sin by killing these wrongdoers
+3. By killing these sons of Dhritarashtra what pleasure could be ours O Janardana Only sin would accrue to us from killing these felons
+4. Nothing but sin would slay these desperadoes and take hold of us therefore we should not slay Dhrtarastras sons our own relatives
+5. My Lord What happiness can come from the death of these sons of Dhritarashtra We shall be committing a sin if we kill these desperate men
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 1.37 spoken by अर्जुन. [/INST] Verse 1.37 of the Bhagavad Gita, spoken by अर्जुन, is as follows:
+
+Sanskrit: तसमननरह वय हनत धरतरषटरनसवबनधवन सवजन ह कथ हतव सखन सयम मधव 137
+
+Translations:
+1. Therefore it is not befitting for us to slay our kin the sons of Dhrtarastra For if we kill our kinsmen O Krsna how can we be happy
+2. Therefore it is not proper for us to kill the sons of Dhrtarastra who are our own relatives For O Madhava how can we be happy by killing our kinsmen
+3. Therefore we should not kill the sons of Dhritarashtra our relatives for how can we be happy by killing our own kin O Madhava Krishna
+4. How could we be truly happy O Madhava after slaying our own kinsmen
+5. We are worthy of a nobler feat than slaughtering our relativesthe sons of Dhritarashtra for my Lord how can we be happy if we kill our kinsmen
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 1.38 spoken by अर्जुन. [/INST] Verse 1.38 of the Bhagavad Gita, spoken by अर्जुन, is as follows:
+
+Sanskrit: यदयपयत न पशयनत लभपहतचतस कलकषयकत दष मतरदरह च पतकम 138
+
+Translations:
+1. Though these people whose minds are overpowered by greed see no evil in the destruction of a clan and no sin in treachery to friends
+2. O Janardana although these people whose hearts have become perverted by greed do not see the evil arising from destroying the family and sinning in hostility towards friends yet how can we who clearly see the evil arising from destroying the family remain unaware of the need to abstain from this sin
+3. Though they with intelligence overpowered by greed see no evil in the destruction of families and no sin in hostility to friends
+4. Of course these Dhrtarastras sons with their intellects overpowered by greed do not see the evil consequences ensuing from the ruin of the family and the sin of cheating friends
+5. Although these men blinded by greed see no guilt in destroying their kin or fighting against their friends
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 1.39 spoken by अर्जुन. [/INST] Verse 1.39 of the Bhagavad Gita, spoken by अर्जुन, is as follows:
+
+Sanskrit: कथ न जञयमसमभ पपदसमननवरततम कलकषयकत दष परपशयदभरजनरदन 139
+
+Translations:
+1. Why should we not learn to shun this crimewe who see the evil of ruining a clan O Krishna
+2. O Janardana although these people whose hearts have become perverted by greed do not see the evil arising from destroying the family and sinning in hostility towards friends yet how can we who clearly see the evil arising from destroying the family remain unaware of the need to abstain from this sin
+3. Why should we not who clearly see the evil in the destruction of families learn to turn away from this sin O Janardana Krishna
+4. But perceiving clearly the evil consequences ensuing from the ruin of the family should we not have sense enough to refrain from this sinful act O Janardana
+5. Should we not whose eyes are open and who consider it wrong to annihilate our family turn away from such a great crime
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 1.40 spoken by अर्जुन. [/INST] Verse 1.40 of the Bhagavad Gita, spoken by अर्जुन, is as follows:
+
+Sanskrit: कलकषय परणशयनत कलधरम सनतन धरम नषट कल कतसनमधरमऽभभवतयत 140
+
+Translations:
+1. With the ruin of a clan its ancient traditions perish and when traditions perish lawlessness overtakes the whole clan
+2. From the ruin of the family the traditional rites and duties are totally destroyed When rites and duties are destroyed vice overwhelms the entire family
+3. In the destruction of a family the immemorial religious rites of that family perish on the destruction of spirituality impiety indeed overwhelms the whole family
+4. When a family ruins the eternal duties of the family perish when the duties perish impiety inevitably dominates the entire family
+5. The destruction of our kindred means the destruction of the traditions of our ancient lineage and when these are lost irreligion will overrun our homes
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 1.41 spoken by अर्जुन. [/INST] Verse 1.41 of the Bhagavad Gita, spoken by अर्जुन, is as follows:
+
+Sanskrit: अधरमभभवतकषण परदषयनत कलसतरय सतरष दषटस वरषणय जयत वरणसङकर 141
+
+Translations:
+1. When lawlessness prevails O Krsna the women of the clan become corrupted when women become corrupted there arises an intermixing of classes
+2. O Krishna when vice predominates the women of the family become corrupt O descendant of the Vrsnis when women become corrupted it results in the intermingling of castes
+3. O Krishna by the prevalence of impiety the women of the family become corrupt and when women are corrupted O Varshenya descendant of Vrishni intermingling of castes arises
+4. O Krsna due to the domination of impiety the women of the family become corrupt O member of the Vrsniclan when the women become corrupt there arises the intermixture of castes
+5. When irreligion spreads the women of the house start to stray when they lose their purity adulteration of the lineage follows
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 1.42 spoken by अर्जुन. [/INST] Verse 1.42 of the Bhagavad Gita, spoken by अर्जुन, is as follows:
+
+Sanskrit: सङकर नरकयव कलघनन कलसय च पतनत पतर हयष लपतपणडदककरय 142
+
+Translations:
+1. This mixing of classes leads to hell for the clan itself and its destroyers for the spirits of their ancestors fall degraded deprived of the ritual offerings of food and water
+2. And the intermingling in the family leads the ruiners of the family verily into hell The forefathers of these fall down into hell due to being deprived of the offerings of riceballs and water
+3. Confusion of castes leads to hell for the slayers of the family for their forebears fall deprived of the offerings of riceballs and libations of water
+4. The intermixture leads the familyruiners and their families to nothing but hell for their ancestors their individual souls fall down in hell being deprived of the rites of offering riceballs and water intended for them
+5. Promiscuity ruins both the family and those who defile it while the souls of our ancestors droop due to the lack of funeral cakes and ablutions
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 1.43 spoken by अर्जुन. [/INST] Verse 1.43 of the Bhagavad Gita, spoken by अर्जुन, is as follows:
+
+Sanskrit: दषरत कलघनन वरणसङकरकरक उतसदयनत जतधरम कलधरमशच शशवत 143
+
+Translations:
+1. By the sins of the clandestroyers who bring about intermixing of classes the ancient traditions of the clans and classes are destroyed
+2. Due to the misdeeds of the ruiners of the family which cause intermingling of castes the traditional rites and duties of the castes and families are destroyed
+3. By these evil deeds of the destroyers of the family which cause confusion of castes the eternal religious rites of the caste and the family are destroyed
+4. On account of these evils of the familyruiners that cause the intermixing of castes the eternal casteduties and familyduties fall into disuse
+5. By the destruction of our lineage and the pollution of our blood ancient class traditions and family purity alike perish
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 1.44 spoken by अर्जुन. [/INST] Verse 1.44 of the Bhagavad Gita, spoken by अर्जुन, is as follows:
+
+Sanskrit: उतसननकलधरमण मनषयण जनरदन नरकऽनयत वस भवततयनशशरम 144
+
+Translations:
+1. For those whose clan laws are destroyed dwelling in hell is ordained O Krishna thus we have heard
+2. O Janardana we have heard that living in hell is inevitable for those whose family duties are destroyed
+3. We have heard O Janardana that those men in whose families the religious practices have been destroyed are inevitably destined to dwell in hell for an unknown period
+4. O Janardana Dwelling in hell is certain for men whose family duties have fallen into disuse this we have heard
+5. The wise say my Lord that they are forever lost whose ancient traditions have been lost
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 1.45 spoken by अर्जुन. [/INST] Verse 1.45 of the Bhagavad Gita, spoken by अर्जुन, is as follows:
+
+Sanskrit: अह बत महतपप करत वयवसत वयम यदरजयसखलभन हनत सवजनमदयत 145
+
+Translations:
+1. Alas We have resolved to commit a great sin for we are ready to slay our kin out of desire for sovereignty and enjoyment
+2. What a pity that we have resolved to commit a great sin eager to kill our own kith and kin out of greed for the pleasures of a kingdom
+3. Alas We are involved in a great sin for we are prepared to kill our kinsmen out of greed for the pleasures of a kingdom
+4. Alas What a great sin have we resolved to commit For out of greed for the joy of the kingdom we are striving to slay our own kinfolk
+5. Alas it is strange that we should be willing to kill our own countrymen and commit a great sin in order to enjoy the pleasures of kingdom
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 1.46 spoken by अर्जुन. [/INST] Verse 1.46 of the Bhagavad Gita, spoken by अर्जुन, is as follows:
+
+Sanskrit: यद ममपरतकरमशसतर शसतरपणय धरतरषटर रण हनयसतनम कषमतर भवत 146
+
+Translations:
+1. If the wellarmed sons of Dhrtarastra should slay me in battle unresisting and unarmed that would be better for me
+2. If in this battle the sons of Dhrtarastra armed with weapons kill me who am nonresistant and unarmed that will be more beneficial for me
+3. If the sons of Dhritarashtra with weapons in hand should slay me in battle unresisting and unarmed that would be better for me
+4. It would be more beneficial for me if Dhrtarastras men with weapons in their hands should slay me unresisting and unarmed
+5. If on the contrary the sons of Dhritarashtra with weapons in hand should slay me unarmed and unresisting surely that would be better for my welfare
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 1.47 spoken by सञ्जय. [/INST] Verse 1.47 of the Bhagavad Gita, spoken by सञ्जय, is as follows:
+
+Sanskrit: एवमकतवऽरजन सखय रथपसथ उपवशत वसजय सशर चप शकसवगनमनस 147
+
+Translations:
+1. Sanjaya said Having spoken thus on the battlefield Arjuna threw aside his bow and arrows and sat down on the chariot seat his heart overwhelmed with grief
+2. Sanjaya narrated Having said so Arjuna with a mind afflicted by sorrow sat down on the chariot in the midst of the battle casting aside his bow along with the arrows
+3. Sanjaya said Having thus spoken in the midst of the battlefield Arjuna cast away his bow and arrow and his mind overwhelmed with sorrow sat down on the seat of the chariot
+4. Sanjaya said Having said this much about the battle and letting his bow and arrows fall Arjuna sat down on the back of the chariot his mind agitated with grief
+5. Sanjaya said Having spoken thus Arjuna sank into the seat of his chariot discarding his bow and arrow overwhelmed with grief in the midst of the armies
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 2.1 spoken by सञ्जय. [/INST] Verse 2.1 of the Bhagavad Gita, spoken by सञ्जय, is as follows:
+
+Sanskrit: त तथ कपयऽवषटमशरपरणकलकषणम वषदनतमद वकयमवच मधसदन 21
+
+Translations:
+1. Sanjaya said To him who was overcome with pity whose eyes were wet with tears who was sorrowstricken and bore a bewildered look Sri Krishna spoke as follows
+2. Sanjaya said To him who had been filled with pity whose eyes were filled with tears and showed distress and who was sorrowing Madhusudana uttered these words
+3. Sanjaya said To him who was thus overcome with pity despondent with eyes full of tears and agitated Madhusudana the destroyer of Madhu or Krishna spoke these words
+4. Sanjaya said To him who was thus possessed by compassion whose eyes were confused and filled with tears and who was sinking in despondency Madhusudana spoke the following words
+5. Sanjaya then told how the Lord Shri Krishna seeing Arjuna overwhelmed with compassion his eyes dimmed with flowing tears and full of despondency consoled him
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 2.2 spoken by भगवान. [/INST] Verse 2.2 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: कतसतव कशमलमद वषम समपसथतम अनरयजषटमसवरगयमकरतकरमरजन 22
+
+Translations:
+1. The Lord said Whence comes this despondency upon you O Arjuna in this crisis It is unfitting for a noble person it is disgraceful and it obstructs ones attainment of heaven
+2. The Blessed Lord said O Arjuna in this perilous place whence has this impurity come to you entertained by unenlightened persons which does not lead to heaven and brings infamy
+3. The Blessed Lord said From whence has this perilous strait come upon you this dejection which is unworthy of you disgraceful and which will close the gates of heaven upon you O Arjuna
+4. The Bhagavat said O Arjuna At this critical moment whence did this sinful act come to you which is practiced by men of low birth and leads to hell and is inglorious
+5. The Lord said My beloved friend Why yield to this weakness on the eve of battle which does no credit to those who call themselves Aryans and only brings them infamy barring them from the gates of heaven
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 2.3 spoken by भगवान. [/INST] Verse 2.3 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: कलबय म सम गम परथ नतततवययपपदयत कषदर हदयदरबलय तयकतवततषठ परनतप 23
+
+Translations:
+1. Do not yield to unmanliness O Arjuna it does not befit you Shake off this base faintheartedness and arise O conqueror of foes
+2. O Partha do not yield to unmanliness This does not befit you O scorcher of foes arise giving up the petty weakness of heart
+3. Do not yield to impotence O Arjuna son of Pritha It does not befit you Cast off this mean weakness of the heart Stand up O conqueror of foes
+4. Do not stoop to unmanliness O son of Kunti It does not befit you Shunning the petty weakness of heart arise O scorcher of foes
+5. O Arjuna Why give way to unmanliness O thou who art the terror of thy enemies Shake off such shameful effeminacy and make ready to act
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 2.4 spoken by अर्जुन. [/INST] Verse 2.4 of the Bhagavad Gita, spoken by अर्जुन, is as follows:
+
+Sanskrit: कथ भषममह सखय दरण च मधसदन इषभ परतयतसयम पजरहवरसदन 24
+
+Translations:
+1. Arjuna said O slayer of foes how can I aim arrows in battle against Bhisma and Drona who are worthy of reverence
+2. Arjuna said O Madhusudana O destroyer of enemies how can I fight with arrows in battle against Bhisma and Drona who are worthy of adoration
+3. Arjuna said O Madhusudana how can I fight in battle with arrows against Bhishma and Drona who are worthy of being worshipped O destroyer of enemies
+4. Arjuna said How can I fight in battle with arrows against Bhisma and Drona both of whom are worthy of reverence O slayer of Mandhu O slayer of foes
+5. Arjuna argued My Lord How can I when the battle rages send an arrow through Bheeshma and Drona whom I should revere
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 2.5 spoken by अर्जुन. [/INST] Verse 2.5 of the Bhagavad Gita, spoken by अर्जुन, is as follows:
+
+Sanskrit: गरनहतव ह महनभवन शरय भकत भकषयमपह लक हतवरथकमसत गरनहव भञजय भगन रधरपरदगधन 25
+
+Translations:
+1. It is better even to live on a beggars fare in this world than to slay these most venerable teachers If I were to slay my teachers though they may be degraded by desire for wealth I would only be enjoying bloodstained pleasures here
+2. Rather than killing the nobleminded elders it is better in this world to live even on alms But by killing them we shall only be enjoying here the pleasures of wealth and desirable things drenched in blood
+3. Better it is indeed in this world to accept alms than to slay the most noble teachers But if I were to kill them even in this world all my enjoyments of wealth and fulfilled desires would be stained with their blood
+4. It is indeed good to go about begging in this world without killing the elders of great dignity however I would not enjoy with greed for wealth the bloodstained objects of pleasure by killing my elders
+5. Rather I would be content with a beggars crust than to kill these teachers of mine these precious noble souls To slay these masters who are my benefactors would be to stain the sweetness of lifes pleasures with their blood
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 2.6 spoken by अर्जुन. [/INST] Verse 2.6 of the Bhagavad Gita, spoken by अर्जुन, is as follows:
+
+Sanskrit: न चतदवदम कतरनन गरय यदव जयम यद व न जयय यनव हतव न जजवषम सतऽवसथत परमख धरतरषटर 26
+
+Translations:
+1. We do not know which of the two is better for us whether our vanquishing them or their vanquishing us The very sons of Dhrtarastra whom if we were to slay we would not wish to live even they are standing in array against us
+2. We do not know which is better for us whether we shall win or they shall conquer us Those very sons of Dhrtarastra whom we do not wish to kill stand in confrontation
+3. I can hardly tell which would be better that we should conquer them or that they should conquer us Even the sons of Dhritarashtra whom we do not wish to slay stand facing us
+4. Whether we should conquer in the battle or they should conquer uswe do not know which is better for us For having killed whom we would not wish to live at all the same persons stand before us as Dhrtarastras men
+5. Nor can I say whether it would be better for them to conquer me or for me to conquer them since I would no longer care to live if I killed these sons of Dhritarashtra who are now preparing for battle
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 2.7 spoken by अर्जुन. [/INST] Verse 2.7 of the Bhagavad Gita, spoken by अर्जुन, is as follows:
+
+Sanskrit: करपणयदषपहतसवभव पचछम तव धरमसममढचत यचछरय सयननशचत बरह तनम शषयसतऽह शध म तव परपननम 27
+
+Translations:
+1. With my heart stricken by the fault of weak compassion my mind perplexed about my duty I implore you to tell me for certain what is good for me I am your disciple teach me who have taken refuge in you
+2. With my nature overpowered by weak commiseration my mind bewildered about duty I supplicate You Tell me for certain what is better I am Your disciple having taken refuge in You Instruct me
+3. My heart is overpowered by the taint of pity my mind is confused as to my duty I ask Thee Tell me decisively what is good for me I am Thy disciple instruct me who has taken refuge in Thee
+4. With my very nature overpowered by the taint of pity and with my mind utterly confused as to the right action at this present juncture I ask you Tell me definitely what would be good for me I am your pupil please teach me who is taking refuge in You
+5. My heart is oppressed with pity and my mind is confused as to what my duty is Therefore my Lord tell me what is best for my spiritual welfare for I am Your disciple Please direct me I pray
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 2.8 spoken by अर्जुन. [/INST] Verse 2.8 of the Bhagavad Gita, spoken by अर्जुन, is as follows:
+
+Sanskrit: न ह परपशयम ममपनदय दयचछकमचछषणमनदरयणम अवपय भमवसपतनमदधमर जय सरणमप चधपतयम 28
+
+Translations:
+1. Even if I were to win unchallenged sovereignty of a prosperous earth or even lordship over the Devas I do not feel that it would dispel the grief that withers up my senses
+2. For I do not see anything that even after acquiring on this earth a prosperous kingdom free from enemies and even sovereignty over the gods can remove my sorrow that is blasting the senses
+3. I do not see that this sorrow that burns up my senses would be removed even if I were to attain prosperous and unrivaled dominion on earth or lordship over the gods
+4. I do not clearly see what would drive out my grief the scorcher of my senses even after achieving a prosperous and unrivaled kingship on this earth and also the overlordship of the gods in the heavens
+5. For even if I were to attain the monarchy of the visible world or the sovereignty over the invisible world it would not drive away the anguish that is now paralyzing my senses
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 2.9 spoken by सञ्जय. [/INST] Verse 2.9 of the Bhagavad Gita, spoken by सञ्जय, is as follows:
+
+Sanskrit: एवमकतव हषकश गडकश परनतप न यतसय इत गवनदमकतव तषण बभव ह 29
+
+Translations:
+1. Sanjaya said Having thus spoken to Sri Krsna Arjuna the conqueror of sleep and the scorcher of foes said I will not fight and became silent
+2. Sanjaya said Having spoken thus to Hrsikesa Krsna Gudakesa Arjuna the afflictor of foes verily became silent telling Govinda I shall not fight
+3. Sanjaya said Having spoken thus to Hrishikesha the Lord of the senses Arjuna the conqueror of sleep and destroyer of foes said I will not fight and became silent
+4. Sanjaya said O scorcher of foes Dhrtarastra Having spoken to Hrsikesa the master of senseorgans Govinda in this manner and having declared I will not fight Gudakesa became silent
+5. Sanjaya continued Arjuna the conqueror of all enemies then told the Lord of AllHearts that he would not fight and became silent O King
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 2.10 spoken by सञ्जय. [/INST] Verse 2.10 of the Bhagavad Gita, spoken by सञ्जय, is as follows:
+
+Sanskrit: तमवच हषकश परहसननव भरत सनयरभयरमधय वषदनतमद वच 210
+
+Translations:
+1. O King to him who was thus sorrowing between the two armies Sri Krishna spoke the following words as if smiling by way of ridicule
+2. O descendant of Bharata Hrsikesa mocking as it were said these words to him who was sorrowing between the two armies
+3. To him who was despondent in the midst of the two armies Krishna smiling O Bharata spoke these words
+4. O descendant of Bharata Hrsikesa as if smiling spoke to him who was sinking in despondency between two armies
+5. Thereupon the Lord with a gracious smile addressed him who was so much depressed in the midst of the two armies
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 2.11 spoken by भगवान. [/INST] Verse 2.11 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: अशचयननवशचसतव परजञवदशच भषस गतसनगतसशच ननशचनत पणडत 211
+
+Translations:
+1. The Lord said You grieve for those who should not be grieved for yet you speak words of wisdom The wise grieve neither for the dead nor for the living
+2. The Blessed Lord said You grieve for those who are not to be grieved for and you speak words of wisdom The learned do not grieve for the departed nor for those who have not departed
+3. The Blessed Lord said You have grieved for those who should not be grieved for yet you speak words of wisdom The wise grieve neither for the living nor for the dead
+4. While lamenting for those who cannot be lamented on and those who do not deserve to be lamented on you do not speak like a wise man The learned do not lament for those who have departed life and those who have not departed life
+5. Lord Shri Krishna said Why grieve for those for whom no grief is due yet professing wisdom The wise grieve neither for the dead nor the living
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 2.12 spoken by भगवान. [/INST] Verse 2.12 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: न तववह जत नस न तव नम जनधप न चव न भवषयम सरव वयमत परम 212
+
+Translations:
+1. There never was a time when I did not exist nor you nor any of these kings Nor will there be any time in the future when all of us shall cease to exist
+2. But certainly it is not a fact that I did not exist at any time nor you nor these rulers of men And surely it is not that we all shall cease to exist after this
+3. Nor at any time was I not nor thou nor these rulers of men nor verily shall we ever cease to be hereafter
+4. Never indeed at any time did I not exist nor you nor these kings and never shall we all not exist hereafter
+5. There was never a time when I was not nor you nor these princes were not there will never be a time when we shall cease to exist
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 2.13 spoken by भगवान. [/INST] Verse 2.13 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: दहनऽसमनयथ दह कमर यवन जर तथ दहनतरपरपतरधरसततर न महयत 213
+
+Translations:
+1. Just as the self associated with a body passes through childhood youth and old age so too at death it passes into another body A wise man is not deluded by that
+2. As boyhood youth and decrepitude are to an embodied being in this present body so is the acquisition of another body Therefore an intelligent person does not get deluded
+3. Just as the embodied soul passes through childhood youth and old age in this body so too does it pass into another body the steadfast one does not grieve over this
+4. Just as boyhood youth and old age come to the embodied soul in this body so too is the attainment of another body the wise man is not deluded by this
+5. As the soul experiences infancy youth and old age in this body so finally it passes into another the wise have no delusion about this
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 2.14 spoken by भगवान. [/INST] Verse 2.14 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: मतरसपरशसत कनतय शतषणसखदखद आगमपयनऽनतयसतसततकषसव भरत 214
+
+Translations:
+1. The contact of the senses with their objects O Arjuna gives rise to feelings of cold and heat pleasure and pain They come and go never lasting long Endure them O Arjuna
+2. But the contacts of the organs with the objects are the producers of cold and heat happiness and sorrow They have a beginning and an end and are transient Bear them O descendant of Bharata
+3. The contact of the senses with the objects O son of Kunti which causes heat and cold pleasure and pain has a beginning and an end they are impermanent endure them bravely O Arjuna
+4. O son of Kunti The touches with the matras cause feelings of cold and heat pleasure and pain they are of the nature of coming and going and are transient Bear them O Descendant of Bharata
+5. Those external relations that bring cold and heat pain and happiness come and go they are not permanent Endure them bravely O Prince
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 2.15 spoken by भगवान. [/INST] Verse 2.15 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: य ह न वयथयनतयत परष परषरषभ समदखसख धर सऽमततवय कलपत 215
+
+Translations:
+1. For he whom these do not affect O chief of men and to whom pain and pleasure are equal that steadfast man alone is worthy of immortality
+2. O Arjuna who is foremost among men verily the person whom these do not torment the wise man to whom sorrow and happiness are the samehe is fit for immortality
+3. That firm man whom surely these afflictions do not O chief among men to whom pleasure and pain are the same is fit for attaining immortality
+4. O best among persons That wise person becomes immortal whom these situations do not trouble and to whom pleasure and pain are equal
+5. The hero whose soul is unmoved by circumstances who accepts pleasure and pain with equanimity is only fit for immortality
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 2.16 spoken by भगवान. [/INST] Verse 2.16 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: नसत वदयत भव नभव वदयत सत उभयरप दषटऽनतसतवनयसतततवदरशभ 216
+
+Translations:
+1. The unreal never comes into being the real never ceases to be The truth about these two is seen by the seers
+2. There is no being of the unreal the real has no nonexistence Yet the nature of both has been realized by the seers of Truth
+3. The unreal has no being there is no nonbeing of the real the truth about both has been seen by the knowers of the truth or the seers of the essence
+4. Birth does not happen to what is nonexistent and destruction to what is existent the finality of these two has been seen by the seers of reality
+5. That which is not shall never be that which is shall never cease to be These truths are selfevident to the wise
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 2.17 spoken by भगवान. [/INST] Verse 2.17 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: अवनश त तदवदध यन सरवमद ततम वनशमवययसयसय न कशचत करतमरहत 217
+
+Translations:
+1. Know that to be indestructible by which all this is pervaded No one can cause the destruction of this immutable
+2. But know that to be indestructible by which all this is pervaded No one can bring about the destruction of this immutable
+3. Know that to be indestructible by which all this is pervaded No one can cause the destruction of that the Imperishable
+4. And know That to be indestructible by Which all this universe is pervaded no one is capable of causing destruction to this unchanging One
+5. The Spirit which pervades all that is seen is imperishable Nothing can destroy it
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 2.18 spoken by भगवान. [/INST] Verse 2.18 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: अनतवनत इम दह नतयसयकत शररण अनशनऽपरमयसय तसमदयधयसव भरत 218
+
+Translations:
+1. These bodies of the Jiva the embodied self are said to have an end while the Jiva itself is eternal indestructible and incomprehensible Therefore fight O Bharata Arjuna
+2. These destructible bodies are said to belong to the everlasting indestructible and indeterminable embodied One Therefore O descendant of Bharata join the battle
+3. These bodies of the embodied Self which are eternal indestructible and immeasurable are said to have an end Therefore fight O Arjuna
+4. These physical bodies which have an end and suffer destruction are declared to belong to the eternal embodied Soul which is indestructible and incomprehensible Therefore fight O descendant of Bharata
+5. The material bodies that this Eternal Indestructible and Immeasurable Spirit inhabits are all finite therefore fight O valiant man
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 2.19 spoken by भगवान. [/INST] Verse 2.19 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: य एन वतत हनतर यशचन मनयत हतम उभ त न वजनत नय हनत न हनयत 219
+
+Translations:
+1. He who considers It the self to be the slayer and he who thinks of It as slainboth are ignorant For the self neither slays nor is being slain
+2. He who thinks of this One as the killer and he who thinks of this One as the one being killed both of them do not know This One neither kills nor is It killed
+3. He who takes the Self to be the slayer and he who thinks it is slain neither of them knows It does not slay nor is it slain
+4. Whoever views This as the slayer and whoever believes This to be the slain both of them do not understand This does not slay nor is This slain
+5. He who thinks that the Spirit kills and he who thinks of it as killed are both ignorant The Spirit neither kills nor is it killed
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 2.20 spoken by भगवान. [/INST] Verse 2.20 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: न जयत मरयत व कदच ननय भतव भवत व न भय अज नतय शशवतऽय परण न हनयत हनयमन शरर 220
+
+Translations:
+1. It is never born it never dies having come into existence once it never ceases to exist Unborn eternal perpetual and primordial it is not destroyed when the body is destroyed
+2. Never is this One born nor does It ever die nor having come into existence does It cease to be This One is birthless eternal undecaying and ancient It is not killed when the body is killed
+3. It is not born nor does it ever die after having been it again does not cease to be unborn eternal changeless and ancient it is not killed when the body is killed
+4. This is neither born nor ever dies nor having not been at one time will it come to be again It is unborn destructionless eternal and ancient and is not slain even when the body is slain
+5. It was not born it will never die nor once having been can it cease to exist Unborn eternal everenduring yet most ancient the spirit does not die when the body is dead
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 2.21 spoken by भगवान. [/INST] Verse 2.21 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: वदवनशन नतय य एनमजमवययम कथ स परष परथ क घतयत हनत कम 221
+
+Translations:
+1. He who knows this self to be indestructible unborn unchanging and thus eternalhow O Arjuna does he cause anyone to be killed and whom does he kill
+2. O Partha he who knows this One as indestructible eternal birthless and undecayinghow can that person kill or cause to be killed whom
+3. Whoever knows it to be indestructible eternal unborn and inexhaustible how can that person slay O Arjuna or cause to be slain
+4. Whoever realizes this to be changeless destructionless unborn and immutable how can that person be slain How can they slay anyone else O son of Prtha
+5. He who knows the Spirit to be indestructible immortal unborn and always the same how should he kill or cause to be killed
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 2.22 spoken by भगवान. [/INST] Verse 2.22 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: वसस जरणन यथ वहय नवन गहणत नरऽपरण तथ शररण वहय जरण नयनयन सयत नवन दह 222
+
+Translations:
+1. As a man casts off wornout garments and puts on new ones so does the embodied self cast off its wornout bodies and enter into new ones
+2. As after rejecting wornout clothes a man takes up other new ones likewise after rejecting wornout bodies the embodied one unites with other new ones
+3. Just as a man casts off wornout clothes and puts on new ones so too the embodied Self casts off wornout bodies and enters others that are new
+4. Just as a man rejects tattered garments and takes on new ones so too the embodied Self discarding wornout bodies rightly obtains new ones
+5. As a man discards his threadbare robes and puts on new ones so the Spirit throws off its wornout bodies and takes on fresh ones
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 2.23 spoken by भगवान. [/INST] Verse 2.23 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: नन छनदनत शसतरण नन दहत पवक न चन कलदयनतयप न शषयत मरत 223
+
+Translations:
+1. Weapons cannot cleave It fire cannot burn It waters cannot wet It and wind cannot dry It
+2. Weapons cannot cut It fire cannot burn It water cannot moisten It and air cannot dry It
+3. Weapons cannot cut it fire cannot burn it water cannot wet it wind cannot dry it
+4. Weapons cannot cut This fire cannot burn This water cannot make This wet and the wind cannot make This dry
+5. Weapons cannot cleave it fire cannot burn it water cannot drench it and wind cannot dry it
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 2.24 spoken by भगवान. [/INST] Verse 2.24 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: अचछदयऽयमदहयऽयमकलदयऽशषय एव च नतय सरवगत सथणरचलऽय सनतन 224
+
+Translations:
+1. It cannot be cleaved It cannot be burned It cannot be wetted and It cannot be dried It is eternal allpervasive stable immovable and primordial
+2. It cannot be cut burned moistened or dried up it is eternal omnipresent stationary unmoving and unchanging
+3. This Self cannot be cut burned wetted nor dried up it is eternal allpervasive stable immovable and ancient
+4. This cannot be cut this cannot be burnt this cannot be made wet nor dried this is eternal allpervading stable immovable and everlasting
+5. It is impenetrable it cannot be drowned scorched or dried It is eternal allpervasive unchanging immovable and most ancient
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 2.25 spoken by भगवान. [/INST] Verse 2.25 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: अवयकतऽयमचनतयऽयमवकरयऽयमचयत तसमदव वदतवन ननशचतमरहस 225
+
+Translations:
+1. This self is said to be unmanifest inconceivable and unchanging Therefore knowing it thus it does not befit you to grieve
+2. It is said that This is unmanifest This is inconceivable This is unchangeable Therefore having known This thus you ought not to grieve
+3. This Self is said to be unmanifested unthinkable and unchangeable Therefore knowing this to be so you should not grieve
+4. This is declared to be nonevident imponderable and unchangeable Therefore understanding this as such you should not lament
+5. It is named the Unmanifest the Unthinkable and the immutable Therefore knowing the Spirit as such you have no cause to grieve
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 2.26 spoken by भगवान. [/INST] Verse 2.26 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: अथ चन नतयजत नतय व मनयस मतम तथप तव महबह नव शचतमरहस 226
+
+Translations:
+1. Or if you consider this self as constantly being born and constantly dying O mightyarmed one it still does not become you to feel grief
+2. On the other hand if you think this One is born continually or constantly dies even then O mightyarmed one you should not grieve
+3. But even if thou thinkest of It as constantly being born and constantly dying even then O mightyarmed one thou shouldst not grieve
+4. On the other hand if you deem this as being born constantly or as dying constantly even then O mightyarmed one you should not lament
+5. Even if thou thinkest of it as constantly being born and constantly dying O Mighty Man thou still hast no cause to grieve
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 2.27 spoken by भगवान. [/INST] Verse 2.27 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: जतसय ह धरव मतयरधरव जनम मतसय च तसमदपरहरयऽरथ न तव शचतमरहस 227
+
+Translations:
+1. For death is certain for the born and rebirth is certain for the dead therefore you should not grieve for what is inevitable
+2. For the death of anyone born is certain and the rebirth of the dead is certain Therefore you should not grieve over an inevitable fact
+3. For the born death is certain and for the dead birth is certain therefore you should not grieve over the inevitable
+4. Death is certain indeed for what is born and birth is certain for the dead Therefore you should not lament over something that is unavoidable
+5. For death is certain for that which is born just as birth is certain for that which is dead Therefore do not grieve for what is inevitable
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 2.28 spoken by भगवान. [/INST] Verse 2.28 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: अवयकतदन भतन वयकतमधयन भरत अवयकतनधननयव ततर क परदवन 228
+
+Translations:
+1. O Arjuna beings have an unknown beginning a known middle and an unknown end What is there to grieve about in all this
+2. O descendant of Bharata all beings remain unmanifested in the beginning they become manifested in the middle After death they certainly become unmanifested What lamentation can there be for them
+3. Beings are unmanifest in their beginning manifest in their middle state O Arjuna and unmanifest again in their end What is there to grieve about
+4. O descendant of Bharata The beings have an unmanifest beginning a manifest middle and an unmanifest end Therefore why mourn
+5. The end and beginning of beings are unknown we only see the intervening formations So what is there to grieve about
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 2.29 spoken by भगवान. [/INST] Verse 2.29 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: आशचरयवतपशयत कशचदन मशचरयवदवदत तथव चनय आशचरयवचचनमनय शरणत शरतवपयन वद न चव कशचत 229
+
+Translations:
+1. One regards This self as a wonder another speaks of It as a wonder yet another hears of It as a wonder and even after hearing of It one does not know It
+2. Someone visualizes it as a wonder someone else talks of it as a wonder someone else hears of it as a wonder and yet someone else does not even realize it after hearing about it
+3. One sees this the Self as a wonder another speaks of it as a wonder another hears of it as a wonder yet having heard none understands it at all
+4. This someone observes as a wonder similarly another speaks of This as a wonder another hears This as a wonder but even after hearing not even one understands This
+5. One hears of the Spirit with surprise another thinks it marvelous the third listens without comprehending Thus though many are told about it scarcely is there one who knows it
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 2.30 spoken by भगवान. [/INST] Verse 2.30 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: दह नतयमवधयऽय दह सरवसय भरत तसमतसरवण भतन न तव शचतमरहस 230
+
+Translations:
+1. The self in the body O Arjuna is eternal and indestructible This is the case for all selves in all bodies Therefore it is not fitting for you to feel grief for any being
+2. O descendant of Bharata this embodied Self existing in everyones body can never be killed therefore you ought not to grieve for all these beings
+3. This indweller in the body of everyone is ever indestructible O Arjuna therefore you should not grieve for any creature
+4. O descendant of Bharata This embodied One in the body of everyone is ever incapable of being slain Therefore you should not lament over all beings
+5. Do not be anxious about these armies the spirit in man is imperishable
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 2.31 spoken by भगवान. [/INST] Verse 2.31 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: सवधरममप चवकषय न वकमपतमरहस धरमयदध यदधछरयऽनयतकषतरयसय न वदयत 231
+
+Translations:
+1. Further considering also your own duty it does not befit you to waver For to a Kshatriya there is no greater good than a righteous war
+2. Even considering your own duty you should not waver since there is nothing better for a Ksatriya than a righteous battle
+3. Further having regard to your duty you should not waver for there is nothing higher for a Kshatriya than a righteous war
+4. Further considering your own duty you should not waver Indeed for a Kshatriya there is no duty superior to fighting a righteous war
+5. You must look at your duty Nothing can be more welcome to a soldier than a righteous war Therefore wavering in this resolve is unworthy O Arjuna
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 2.32 spoken by भगवान. [/INST] Verse 2.32 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: यदचछय चपपनन सवरगदवरमपवतम सखन कषतरय परथ लभनत यदधमदशम 232
+
+Translations:
+1. Happy are the Ksatriyas O Arjuna to whom such a war comes of its own accord it opens the gates to heaven
+2. O son of Partha happy are the Kshatriyas who come across such a battle which presents itself unsought and is an open gate to heaven
+3. Happy are the Kshatriyas O Arjuna who are called to fight in such a battle that comes of its own accord as an open door to heaven
+4. O son of Prtha By good fortune Ksatriyas desirous of happiness get a war of this type which has come of its own accord and which is an open door to heaven
+5. Blessed are the soldiers who find their opportunity this opportunity has opened for thee the gates of heaven
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 2.33 spoken by भगवान. [/INST] Verse 2.33 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: अथ चततवमम धरमय सगरम न करषयस तत सवधरम करत च हतव पपमवपसयस 233
+
+Translations:
+1. But if you do not fight this righteous war you will be turning away from your duty and honor and will incur sin
+2. On the other hand if you do not fight this righteous battle then you will incur sin forsaking your own duty and fame
+3. But if you will not fight this righteous war then having abandoned your own duty and reputation you will incur sin
+4. On the other hand if you do not fight this righteous war then you will incur sin by shirking your own duty and forfeiting your fame
+5. Refuse to fight in this righteous cause and you will be a traitor losing fame incurring only sin
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 2.34 spoken by भगवान. [/INST] Verse 2.34 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: अकरत चप भतन कथयषयनत तऽवययम सभवतसय चकरतरमरणदतरचयत 234
+
+Translations:
+1. Further people will speak ill of you for all time and for one accustomed to being honored dishonor is worse than death
+2. People also will speak of your unending infamy and to an honored person infamy is worse than death
+3. People will also recount your everlasting dishonor and for one who has been honored dishonor is worse than death
+4. The creatures will speak of your endless illfame and for one who has been highly esteemed illfame is worse than death
+5. Men will talk forever of thy disgrace and to the noble dishonor is worse than death
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 2.35 spoken by भगवान. [/INST] Verse 2.35 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: भयदरणदपरत मसयनत तव महरथ यष च तव बहमत भतव यसयस लघवम 235
+
+Translations:
+1. The great warriors will think that you have fled from battle out of fear Those who held you in high esteem will now speak of you disparagingly
+2. The great chariotriders will think of you as having desisted from the fight out of fear and you will fall into disgrace before them whom you had been estimable to
+3. The great chariotwarriors will think that you have withdrawn from the battle out of fear and you will be held in low esteem by those who have held you in high regard
+4. The mighty charioteers will think of you as having withdrawn from the battle out of fear having been highly esteemed by these men you will be viewed lightly
+5. Great generals will think that you have fled from the battlefield out of cowardice though once honored you will seem despicable
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 2.36 spoken by भगवान. [/INST] Verse 2.36 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: अवचयवदशच बहन वदषयनत तवहत ननदनतसतव समरथय तत दखतर न कम 236
+
+Translations:
+1. Your enemies slandering your prowess will use words that should never be uttered What could be more painful than that
+2. And your enemies will speak many indecent words while denigrating your power What can be more painful than that
+3. Your enemies scoffing at your power will speak many abusive wordswhat could be more painful than this
+4. Your enemies will slander your abilities and speak of you in many sayings that should not be spoken Is there anything more painful than that
+5. Your enemies will spread scandal and mock your courage Is there anything more humiliating
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 2.37 spoken by भगवान. [/INST] Verse 2.37 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: हत व परपसयस सवरग जतव व भकषयस महम तसमदततषठ कनतय यदधय कतनशचय 237
+
+Translations:
+1. If slain you will win heaven or if victorious you will enjoy the earth Therefore arise O Arjuna resolved to fight
+2. Either by being killed you will attain heaven or by winning you will enjoy the earth Therefore O Arjuna rise up with determination to fight
+3. Slain you will obtain heaven victorious you will enjoy the earth therefore stand up O son of Kunti resolved to fight
+4. If you are slain you shall attain heaven or if you conquer you shall enjoy the earth Therefore O son of Kunti stand up with resolution made in favor of fighting the battle
+5. If you are killed you will attain Heaven if you are victorious you will enjoy the kingdom of earth Therefore arise O Son of Kunti and fight
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 2.38 spoken by भगवान. [/INST] Verse 2.38 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: सखदख सम कतव लभलभ जयजय तत यदधय यजयसव नव पपमवपसयस 238
+
+Translations:
+1. Holding pleasure and pain gain and loss victory and defeat as equal gird yourself up for the battle Thus you shall not incur any sin
+2. Treating happiness and sorrow gain and loss and conquest and defeat with equanimity then engage in battle Thus you will not incur sin
+3. Having made pleasure and pain gain and loss victory and defeat equal engage in battle for the sake of battle thus you shall not incur sin
+4. Viewing pleasure and pain gain and loss victory and defeat alike you should get yourself ready for the battle Thus you will not incur sin
+5. Look upon pleasure and pain victory and defeat with an equal eye Be prepared for the combat and you will commit no sin
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 2.39 spoken by भगवान. [/INST] Verse 2.39 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: एष तऽभहत सखय बदधरयग तवम शरण बदधययकत यय परथ करमबनध परहसयस 239
+
+Translations:
+1. This Buddhi concerning the Self Sankhya has been imparted to you Now listen to this with regard to Yoga by following which you will get rid of the bondage of Karma
+2. O Partha this wisdom has been imparted to you from the standpoint of Selfrealization But listen to this wisdom from the standpoint of Yoga endowed with which you will get rid of the bondage of action
+3. This which has been taught to you is wisdom concerning Sankhya Now listen to wisdom concerning Yoga endowed with which O Arjuna you shall cast off the bonds of action
+4. Listen how this knowledge imparted to you for your Sankhya is also for the Yoga endowed with this knowledge you shall cast off the bondage of action O son of Prtha
+5. I have told you the philosophy of knowledge Now listen and I will explain the philosophy of action by means of which O Arjuna you will break through the bondage of all action
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 2.40 spoken by भगवान. [/INST] Verse 2.40 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: नहभकरमनशऽसत परतयवय न वदयत सवलपमपयसय धरमसय तरयत महत भयत 240
+
+Translations:
+1. Here there is no loss of effort nor any accrual of evil Even a little of this Dharma called Karma Yoga protects one from the great fear
+2. Here there is no waste of effort nor is there any harm Even a little of this righteousness saves one from great fear
+3. In this there is no loss of effort nor is there any harm produced nor any transgression Even a little of this knowledge protects one from great fear
+4. Here there is no loss due to transgression and there is no contrary downward course sin even a little of this righteous thing can save one from great danger
+5. On this path endeavour is never wasted nor repressed Even a little practice of it protects one from great danger
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 2.41 spoken by भगवान. [/INST] Verse 2.41 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: वयवसयतमक बदधरकह करननदन बहशख हयननतशच बदधयऽवयवसयनम 241
+
+Translations:
+1. In this Karma Yoga O Arjuna the resolute mind is singlepointed the minds of the irresolute are multibranched and endless
+2. O scion of the Kuru dynasty in this there is a single onepointed conviction The thoughts of the irresolute ones however have many branches indeed and are innumerable
+3. Here O joy of the Kurus there is only one singlepointed determination manybranched and endless are the thoughts of the indecisive
+4. O source of joy to the Kurus The knowledge in the form of determination is one however the knowledge thoughts of those who lack determination has many branches and has no end
+5. By its means the straying intellect becomes steadied in contemplating one object only whereas the minds of the irresolute stray into innumerable bypaths
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 2.42 spoken by भगवान. [/INST] Verse 2.42 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: यमम पषपत वच परवदनतयवपशचत वदवदरत परथ ननयदसतत वदन 242
+
+Translations:
+1. O Partha the unwise who rejoice in the letter of the Vedas say There is nothing else They are full only of worldly desires and they hanker for heaven They speak flowery words that offer mirth as the fruit of work They look upon the Vedas as consisting entirely of varied rites for the attainment of pleasure and power Those who cling so to pleasure and power are attracted by that speech offering heavenly rewards and are unable to develop the resolute will of a concentrated mind
+2. O son of Prtha those undiscerning people who utter this flowery talk which promises birth as a result of rites and duties and is full of various special rites meant for the attainment of enjoyment and affluence remain engrossed in the utterances of the Vedas and declare that nothing else exists their minds are full of desires and they have heaven as their goal
+3. The unwise taking pleasure in the eulogizing words of the Vedas utter flowery speech saying There is nothing else O Arjuna
+4. O son of Prtha Those whose very nature is desire whose goal is heaven who esteem only the Vedic declaration of fruits who declare that there is nothing else who proclaim this flowery speech about the paths to the lordship of the objects of enjoymentpaths that are full of different actionsand who desire action alone as a fruit of their birththey are men without insight
+5. Only the ignorant speak in figurative language it is they who extol the letter of the scriptures saying There is nothing deeper than this
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 2.43 spoken by भगवान. [/INST] Verse 2.43 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: कमतमन सवरगपर जनमकरमफलपरदम करयवशषबहल भगशवरयगत परत 243
+
+Translations:
+1. O Partha the unwise who rejoice in the letter of the Vedas say There is nothing else They are full only of worldly desires and they yearn for heaven They speak flowery words that offer mirth as the fruit of work They view the Vedas as consisting entirely of varied rites for the attainment of pleasure and power Those who cling so to pleasure and power are attracted by that speech offering heavenly rewards and are unable to develop the resolute will of a focused mind
+2. O son of Prtha those undiscerning people who utter this flowery talk which promises birth as a result of rites and duties and is full of various special rites meant for the attainment of enjoyment and affluence remain engrossed in the utterances of the Vedas and declare that nothing else exists their minds are full of desires and they have heaven as their goal
+3. Full of desires with heaven as their goal they speak words that are directed to ends leading to new births as the result of their works and prescribe various methods abounding in specific actions for the attainment of pleasure and power
+4. O son of Prtha Those whose very nature is desire whose goal is heaven who esteem only the Vedic declaration of fruits who declare that there is nothing else who proclaim this flowery speech about the paths to the lordship of the objects of enjoymentpaths that are full of different actionsand who desire action alone as a fruit of their birththey are men without insight
+5. Consulting only their own desires they construct their own heaven devising arduous and complex rites to secure their own pleasure and power and the only result is rebirth
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 2.44 spoken by भगवान. [/INST] Verse 2.44 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: भगशवरयपरसकतन तयपहतचतसम वयवसयतमक बदध समध न वधयत 244
+
+Translations:
+1. O Partha the unwise who rejoice in the letter of the Vedas say There is nothing else They are full only of worldly desires and they hanker for heaven They speak flowery words that offer mirth as the fruit of work They look upon the Vedas as consisting entirely of varied rites for the attainment of pleasure and power Those who cling so to pleasure and power are attracted by that speech offering heavenly rewards and are unable to develop the resolute will of a concentrated mind
+2. Onepointed conviction does not become established in the minds of those who delight in enjoyment and affluence and whose intellects are carried away by it
+3. For those who are attached to pleasure and power whose minds are drawn away by such teachings their determinate reason is not formed which is steadily bent on meditation and Samadhi superconscious state
+4. Those who are very attached to the ownership of enjoyable objects and whose minds have been carried away by that flowery speech their knowledge in the form of determination is not prescribed for concentration
+5. While their minds are absorbed with thoughts of power and personal enjoyment they cannot focus their discrimination on one point
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 2.45 spoken by भगवान. [/INST] Verse 2.45 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: तरगणयवषय वद नसतरगणय भवरजन नरदवनदव नतयसततवसथ नरयगकषम आतमवन 245
+
+Translations:
+1. The Vedas have the three Gunas as their sphere O Arjuna You must be free from the three Gunas and be free from the pairs of opposites Abide in pure Sattva never care to acquire things and to protect what has been acquired but be established in the Self
+2. O Arjuna the Vedas Meaning only the portion dealing with rites and duties karmakanda have the three qualities as their object You become free from worldliness free from the pairs of duality everpoised in the quality of sattva without desire for acquisition and protection and selfcollected
+3. The Vedas deal with the three attributes be thou above these three attributes O Arjuna free yourself from the pairs of opposites and ever remain in the quality of Sattva freed from acquisition and preservation and be established in the Self
+4. The Vedas bind through the three strands Therefore O Arjuna be free from the three strands free from the pairs of opposites be established in this eternal Being be free from acquisition and preservation and possess the Self
+5. The Vedic Scriptures tell of the three constituents of lifethe Qualities Rise above all of them O Arjuna above all the pairs of opposing sensations be steadfast in truth free from worldly anxieties and centered in the Self
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 2.46 spoken by भगवान. [/INST] Verse 2.46 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: यवनरथ उदपन सरवत सपलतदक तवनसरवष वदष बरहमणसय वजनत 246
+
+Translations:
+1. What use does a thirsty person have for a water reservoir when all sides of it are floodedthat is the only use of all the Vedas for a Brahmana who knows
+2. A Brahmana with realization has that much utility in all the Vedas as a person has in a well when there is a flood all around
+3. To the Brahmana who has known the Self all the Vedas are of as much use as a reservoir of water would be in a place where there is a flood
+4. What portion of a reservoir flooded with water everywhere is useful for a man in thirst That much portion alone in all the Vedas is useful for an intelligent student of the Vedas
+5. As a man can drink water from any side of a full tank so the skilled theologian can extract from any scripture that which will serve their purpose
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 2.47 spoken by भगवान. [/INST] Verse 2.47 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: करमणयवधकरसत म फलष कदचन म करमफलहतरभरम त सङगऽसतवकरमण 247
+
+Translations:
+1. You have the right to work alone but not to the fruits of it Do not be driven by the results of your work nor have attachment to inaction
+2. Your right is only to act not to the results Do not be the cause of the results of action Do not have any inclination towards inaction
+3. Your right is only to work but not to its results do not let the results of action be your motive nor let your attachment be to inaction
+4. Let your claim rest on action alone and never on the fruits you should never be the cause of the fruits of action let not your attachment be to inaction
+5. But you have only the right to work but none to the fruit of it Let not the fruit of your action be your motive nor be you enamored of inaction
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 2.48 spoken by भगवान. [/INST] Verse 2.48 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: यगसथ कर करमण सङग तयकतव धनञजय सदधयसदधय सम भतव समतव यग उचयत 248
+
+Translations:
+1. Abandoning attachment and established in Yoga perform works viewing success and failure with an even mind Evenness of mind is said to be Yoga
+2. By being established in Yoga O Dhananjaya Arjuna undertake actions casting off attachment and remaining equanimous in success and failure Equanimity is called Yoga
+3. Perform action O Arjuna being steadfast in Yoga abandoning attachment and balanced in success and failure evenness of mind is called Yoga
+4. O Dhananjaya Establish yourself in the Yoga perform actions while abandoning attachment and remain evenminded in success and failure for evenmindedness is said to be the Yoga
+5. Revised Perform all your actions with your mind concentrated on the Divine renouncing attachment and looking upon success and failure with an equal eye Spirituality implies equanimity
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 2.49 spoken by भगवान. [/INST] Verse 2.49 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: दरण हयवर करम बदधयगदधनञजय बदध शरणमनवचछ कपण फलहतव 249
+
+Translations:
+1. Action done with attachment O Arjuna is far inferior to action done with evenness of mind Seek refuge in evenness of mind those who act with a motive for results are miserable
+2. O Dhananjaya indeed action is inferior to the yoga of wisdom Take refuge in wisdom Those who thirst for rewards are pitiable
+3. Far lower than the Yoga of wisdom is action O Arjuna Seek thou refuge in wisdom wretched are those whose motive is the fruit
+4. O Dhananjaya The inferior action stays away at a distance due to the yoga of ones contact with the determining faculty in the determining faculty you must seek refuge wretched are those who are the cause of the fruits of action
+5. Physical action is far inferior to an intellect concentrated on the Divine Therefore have recourse to Pure Intelligence It is only the smallminded who work for reward
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 2.50 spoken by भगवान. [/INST] Verse 2.50 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: बदधयकत जहतह उभ सकतदषकत तसमदयगय यजयसव यग करमस कशलम 250
+
+Translations:
+1. A person with an evenness of mind discards both good and evil here and now Therefore strive for Yoga for Yoga is skill in action
+2. Possessed of wisdom one rejects here both virtue and vice Therefore devote yourself to Karma yoga for yoga is skilfulness in action
+3. Endowed with wisdom and evenness of mind one casts off in this life both good and evil deeds therefore devote yourself to Yoga Yoga is skill in action
+4. Whoever is endowed with the faculty of determination casts off both good and bad actions Therefore strive for Yoga which is proficiency in action
+5. When a person attains Pure Reason they renounce in this world the results of both good and evil Cling to Right Action Spirituality is the true art of living
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 2.51 spoken by भगवान. [/INST] Verse 2.51 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: करमज बदधयकत ह फल तयकतव मनषण जनमबनधवनरमकत पद गचछनतयनमयम 251
+
+Translations:
+1. The wise who possess evenness of mind relinquish the fruits born of action and are freed from the bondage of birth going to the region beyond all ills
+2. For those devoted to wisdom they become enlightened men by giving up the fruits of their actions and thus they reach a state beyond evil having been freed from the bondage of birth
+3. The wise possessing knowledge having abandoned the fruits of their actions and being freed from the bonds of birth go to the place which is beyond all evil
+4. By renouncing the fruits of their actions the intelligent ones endowed with the power of determination and freed from the bonds of birth go to a place that is free from illness
+5. The sages guided by pure intellect renounce the fruits of their actions and thus freed from the shackles of rebirth they attain the highest bliss
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 2.52 spoken by भगवान. [/INST] Verse 2.52 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: यद त महकलल बदधरवयततरषयत तद गनतस नरवद शरतवयसय शरतसय च 252
+
+Translations:
+1. When your intellect has passed beyond the tangle of delusion you will yourself feel disgusted with what you have heard and what you will hear
+2. When your mind goes beyond the turbidity of delusion then you will acquire dispassion for what has to be heard and what has already been heard
+3. When your intellect passes beyond the mire of delusion then you will attain indifference to what has been heard and what has yet to be heard
+4. When your determining faculty surpasses the impenetrable thicket of delusion then you will attain an attitude of futility regarding what needs to be heard and what has been heard
+5. When your reason has crossed the entanglements of illusion then you will become indifferent to both the philosophies you have heard and those you may yet hear
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 2.53 spoken by भगवान. [/INST] Verse 2.53 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: शरतवपरतपनन त यद सथसयत नशचल समधवचल बदधसतद यगमवपसयस 253
+
+Translations:
+1. When your intellect having been well enlightened by hearing from Me and firmly placed stands unshaken in a concentrated mind then you will attain the vision of the Self
+2. When your mind which has become bewildered by hearing becomes unshakable and steadfast in the Self then you will attain Yoga that arises from discrimination
+3. When your intellect which is perplexed by the Vedic texts you have read stands immovable and steady in the Self then you will attain Selfrealization
+4. When your determining faculty which had been previously confused by your hearing of scriptural declarations of fruits stands stable in concentration then you shall attain Yoga
+5. When the intellect bewildered by the multiplicity of holy scriptures stands unperturbed in blissful contemplation of the infinite then you have attained spirituality
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 2.54 spoken by अर्जुन. [/INST] Verse 2.54 of the Bhagavad Gita, spoken by अर्जुन, is as follows:
+
+Sanskrit: सथतपरजञसय क भष समधसथसय कशव सथतध क परभषत कमसत वरजत कम 254
+
+Translations:
+1. Arjuna said What is the mode of speech of one who is of firm wisdom established in the control of the mind What does a man of firm wisdom speak O Krsna How does he sit How does he move
+2. Arjuna said O Kesava what is the description of a man of steady wisdom who is selfabsorbed How does he speak sit and move about
+3. Arjuna said O Krishna what is the description of one who has steady wisdom and is merged in the superconscious state How does one of steady wisdom speak how do they sit and how do they walk
+4. Arjuna said O Kesava What is the meaning of sthitaprajna a manofstabilizedintellect when applied to a man fixed in concentration What does sthiradhih the fixedminded imply Where does the fixedminded abide And what is their goal
+5. Arjuna asked My Lord How can we recognize the saint who has attained Pure Intellect who has reached this state of Bliss and whose mind is steady How does he talk how does he live and how does he act
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 2.55 spoken by भगवान. [/INST] Verse 2.55 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: परजहत यद कमन सरवन परथ मनगतन आतमनयवतमन तषट सथतपरजञसतदचयत 255
+
+Translations:
+1. The Lord said When a man renounces all the desires of the mind and is content with himself then he is said to possess firm wisdom
+2. The Blessed One said O Partha when one fully renounces all the desires that have entered the mind and remains satisfied in the Self alone then he is called a man of steady wisdom
+3. The Blessed Lord said When a man completely casts off O Arjuna all the desires of the mind and is satisfied in the Self by the Self then he is said to be one of steady wisdom
+4. The Bhagavat said O son of Prtha When a man casts off all desires existing in his mind and remains content in the Self by the self mind then he is called a man of stabilized intellect
+5. Lord Shri Krishna replied When a person has given up the desires of their heart and is content with the Self alone they have surely reached the highest state
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 2.56 spoken by भगवान. [/INST] Verse 2.56 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: दखषवनदवगनमन सखष वगतसपह वतरगभयकरध सथतधरमनरचयत 256
+
+Translations:
+1. He whose mind is not perturbed by pain who has no longing for pleasures who is free from desire fear and angerhe is called a sage of firm wisdom
+2. That monk is called a man of steady wisdom when his mind is unperturbed even in sorrow he is free from longing for delights and has gone beyond attachment fear and anger
+3. He whose mind is not shaken by adversity who does not long for pleasures and is free from attachment fear and anger is called a sage of steady wisdom
+4. He whose mind is undisturbed amidst sorrows who is free from desire amidst pleasures and from whom longing fear and wrath have departedhe is said to be a firmminded sage
+5. The sage whose mind is unruffled in suffering whose desire is not aroused by enjoyment who is without attachment anger or feartake him to be one who stands at a lofty level
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 2.57 spoken by भगवान. [/INST] Verse 2.57 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: य सरवतरनभसनहसततततपरपय शभशभम नभननदत न दवषट तसय परजञ परतषठत 257
+
+Translations:
+1. He who has no love on any side who upon finding good or evil neither rejoices nor hateshis wisdom is firmly set
+2. The wisdom of that person remains established who has no attachment to anything anywhere who neither welcomes nor rejects anything whatever good or bad when they come across it
+3. He who is everywhere without attachment upon encountering anything good or bad neither rejoices nor hastens his wisdom is firm
+4. He who has no desire for anything and who neither rejoices nor hates upon obtaining this or that good or badhis intellect is properly stabilized
+5. He who wherever he goes is not attached to any person or place by ties of flesh who accepts good and evil alike neither welcoming the one nor shrinking from the othertake him to be one who is merged in the Infinite
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 2.58 spoken by भगवान. [/INST] Verse 2.58 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: यद सहरत चय करमऽङगनव सरवश इनदरयणनदरयरथभयसतसय परजञ परतषठत 258
+
+Translations:
+1. When one is able to draw their senses away from the objects of sense on all sides like a tortoise draws in its limbs then their wisdom is firmly established
+2. And when one fully withdraws their senses from the objects of the senses just as a tortoise withdraws its limbs then their wisdom remains established
+3. When like the tortoise which withdraws all its limbs on all sides he withdraws his senses from the senseobjects then his wisdom becomes steady
+4. When he withdraws all his senses from senseobjects just as a tortoise withdraws all its limbs then he is declared to be a man of stabilized intellect
+5. He who can withdraw his senses from the attraction of their objects as the tortoise draws its limbs within its shelltake it that such a one has attained perfection
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 2.59 spoken by भगवान. [/INST] Verse 2.59 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: वषय वनवरतनत नरहरसय दहन रसवरज रसऽपयसय पर दषटव नवरतत 259
+
+Translations:
+1. The objects of the senses except for the pleasure they bring turn away from the abstinent dweller in the body Even the pleasure turns away from him when the Self which is supreme over the senses is seen
+2. The objects recede from an abstinent person except for the taste for them Even this taste falls away after realization of the Absolute
+3. The objects of the senses turn away from the abstinent man leaving the longing behind but his longing also turns away upon seeing the Supreme
+4. Leaving their taste behind the senseobjects retreat from the embodied one who abstains from food his taste too disappears when he beholds the Supreme
+5. The objects of sense turn away from him who is abstinent Even the taste for them is lost in him who has seen the Truth
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 2.60 spoken by भगवान. [/INST] Verse 2.60 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: यतत हयप कनतय परषसय वपशचत इनदरयण परमथन हरनत परसभ मन 260
+
+Translations:
+1. The turbulent senses O Arjuna can forcibly carry away the mind of even a wise man though he is ever striving
+2. For O son of Kunti the turbulent senses can violently snatch away the mind of an intelligent person even while they are striving diligently
+3. The turbulent senses O Arjuna can violently carry away the mind of a wise person even though they are striving to control them
+4. For the turbulent senseorgans can forcibly carry away even the mind of this discerning person O son of Kunti
+5. O Arjuna The mind of one who is attempting to conquer it is forcibly carried away in spite of their efforts by their tumultuous senses
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 2.61 spoken by भगवान. [/INST] Verse 2.61 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: तन सरवण सयमय यकत आसत मतपर वश ह यसयनदरयण तसय परजञ परतषठत 261
+
+Translations:
+1. Having controlled all the senses let him remain in contemplation regarding Me as supreme for his knowledge is firmly established when his senses are under control
+2. Controlling all of them one should remain focused on Me as the supreme For the wisdom of one whose senses are under control becomes steadfast
+3. Having restrained them all he should sit steadfast intent on Me his wisdom is steady whose senses are under control
+4. Restraining the same organs by the mind the master of Yoga would sit making Me their goal for the intellect of that person is stabilized whose senseorgans are under control
+5. Restraining them all let him steadfastly meditate on Me for whoever conquers their senses achieves perfection
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 2.62 spoken by भगवान. [/INST] Verse 2.62 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: धययत वषयनपस सङगसतषपजयत सङगत सजयत कम कमतकरधऽभजयत 262
+
+Translations:
+1. To one who is thinking about senseobjects attachment to them arises from attachment arises desire and from desire arises anger
+2. In the case of a person who dwells on objects there arises attachment to them From attachment grows hankering and from hankering springs anger
+3. When one thinks of objects attachment to them arises from attachment desire is born from desire anger arises
+4. In a person meditating on senseobjects attachment to them is born in succession from attachment springs passion from passion arises wrath
+5. When a person dwells on the objects of sense they create an attraction for them this attraction develops into desire and desire breeds anger
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 2.63 spoken by भगवान. [/INST] Verse 2.63 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: करधदभवत समह समहतसमतवभरम समतभरशद बदधनश बदधनशतपरणशयत 263
+
+Translations:
+1. Anger leads to delusion which causes the loss of memory the loss of memory leads to the destruction of discrimination and with the destruction of discrimination one is lost
+2. From anger follows delusion from delusion a failure of memory from the failure of memory the loss of understanding and from the loss of understanding one perishes
+3. Anger leads to delusion which causes loss of memory this in turn leads to the destruction of discrimination resulting in destruction
+4. From wrath comes delusion from delusion the loss of memory from the loss of memory the loss of capacity to decide due to the loss of capacity to decide he perishes outright
+5. Anger induces delusion delusion leads to loss of memory loss of memory results in the shattering of reason and the destruction of reason leads to destruction
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 2.64 spoken by भगवान. [/INST] Verse 2.64 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: रगदवषवयकतसत वषयननदरयशचरन आतमवशयरवधयतम परसदमधगचछत 264
+
+Translations:
+1. But he who goes through the senseobjects with the senses free from love and hate disciplined and controlled attains serenity
+2. But by perceiving objects with the organs that are free from attraction and repulsion and are under his own control the selfcontrolled person attains serenity
+3. But the selfcontrolled man moving among objects with the senses restrained and free from attraction and repulsion attains peace
+4. On the contrary one who moves about and consumes the senseobjects through their senseorgans freed from desire and hatred and controlled in the Selfsuch a one with a disciplined mind attains serenity of disposition
+5. But the selfcontrolled soul who moves among sense objects free from attachment or repulsion wins eternal peace
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 2.65 spoken by भगवान. [/INST] Verse 2.65 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: परसद सरवदखन हनरसयपजयत परसननचतस हयश बदध परयवतषठत 265
+
+Translations:
+1. In that serenity all sorrow is lost for in the case of the person with a serene mind the Buddhi is quickly established
+2. When there is serenity all his sorrows are eradicated for the wisdom of one with a serene mind soon becomes firmly established
+3. In that peace all pains are destroyed for the intellect of the tranquilminded soon becomes steady
+4. Upon attaining serenity all miseries are extinguished in succession the ability to make decisions is quickly stabilized in the mind of one who is serene
+5. Having attained peace he becomes free from misery for when the mind gains peace right discrimination follows
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 2.66 spoken by भगवान. [/INST] Verse 2.66 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: नसत बदधरयकतसय न चयकतसय भवन न चभवयत शनतरशनतसय कत सखम 266
+
+Translations:
+1. There is no Buddhi for the unintegrated nor is there contemplation of the self for him and without contemplation of the self there is no peace and for one who lacks peace where is the happiness
+2. For the unsteady there is no wisdom and there is no meditation for the unsteady person And for an unmeditative person there is no peace How can there be happiness for one without peace
+3. There is no knowledge of the Self for the unsteady and no meditation is possible for the unsteady and no peace for the unmeditative and how can there be happiness for one who has no peace
+4. The ability to make decisions is not for one who is not a master of Yoga and concentration of the mind is not for one who is not a master of Yoga and peace is not for one who does not concentrate whence could happiness come to one who has no peace
+5. Right discrimination is not for him who cannot concentrate Without concentration there cannot be meditation he who cannot meditate must not expect peace and without peace how can one expect happiness
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 2.67 spoken by भगवान. [/INST] Verse 2.67 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: इनदरयण ह चरत यनमनऽनवधयत तदसय हरत परजञ वयरनवमवमभस 267
+
+Translations:
+1. For when the mind follows the senses experiencing their objects his understanding is carried away by them just as the wind carries away a ship on the waters
+2. For the mind which follows in the wake of the wandering senses carries away his wisdom like a boat on the waters
+3. For the mind which follows in the wake of the wandering senses carries away his discrimination as the wind carries away a boat on the waters
+4. That mind which is directed to follow the wandering senseorgansthat mind carries away his knowledge just as the wind carries away a ship on the waters
+5. As a ship at sea is tossed by the tempest so the reason is carried away by the mind when preyed upon by straying senses
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 2.68 spoken by भगवान. [/INST] Verse 2.68 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: तसमदयसय महबह नगहतन सरवश इनदरयणनदरयरथभयसतसय परजञ परतषठत 268
+
+Translations:
+1. Therefore O mightyarmed one he whose senses are restrained from going after their objects on all sides his wisdom is firmly established
+2. Therefore O mightyarmed one this wisdom becomes established when all its senses are withdrawn from their objects
+3. Therefore O mightyarmed Arjuna his knowledge is steady whose senses are completely restrained from sense objects
+4. Therefore O mightyarmed one the intellect of that person is stabilized all of whose senseorgans starting from the senseobjects have been well restrained
+5. Therefore O MightyArmed One he whose senses are detached from their objectstake it that his reason is purified
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 2.69 spoken by भगवान. [/INST] Verse 2.69 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: य नश सरवभतन तसय जगरत सयम यसय जगरत भतन स नश पशयत मन 269
+
+Translations:
+1. What is night for all beings in it the one who is controlled is awake when all beings are awake that is the night for the sage who sees
+2. The selfrestrained man stays awake during what is night for all creatures That which creatures stay awake for it is night to the discerning sage
+3. That which is night to all beings in that the selfcontrolled man is awake when all beings are awake that is night for the sage who sees
+4. What is night for every other being in that a man of selfrestraint is awake wherein every other being is awake that is night for the sage who sees the truth
+5. The saint is awake when the world sleeps and he disregards that for which the world lives
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 2.70 spoken by भगवान. [/INST] Verse 2.70 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: आपरयमणमचलपरतषठ समदरमप परवशनत यदवत तदवतकम य परवशनत सरव स शनतमपनत न कमकम 270
+
+Translations:
+1. He into whom all desires enter just as the waters enter the full and undisturbed sea attains peace and not he who longs after objects of desire
+2. That man attains peace into whom all desires enter just as waters flow into the sea that remains unchanged even when filled from all sides Not so one who is desirous of objects
+3. He attains peace into whom all desires enter just as waters enter the ocean which filled from all sides remains unmoved but not the man who is full of desires
+4. Just as waters enter into the ocean which is being filled continuously yet firmly established so too he into whom all objects of desire enterhe attains peace not he who longs for the objects of desire
+5. He attains peace into whom desires flow as rivers into the ocean which though brimming with water remains ever the same not he whom desires carry away
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 2.71 spoken by भगवान. [/INST] Verse 2.71 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: वहय कमनय सरवनपमशचरत नसपह नरमम नरहकर स शतमधगचछत 271
+
+Translations:
+1. The one who abandoning all desires abides without longing possession and the sense of I and mine wins peace
+2. That man attains peace who after rejecting all desires moves about free from hankering without the idea of me and mine and devoid of pride
+3. That person attains peace who abandoning all desires moves about without longing without the sense of ownership and without egoism
+4. That person who by abandoning all desires consumes objects without longing without a sense of ownership and without egotism attains peace
+5. He attains peace who giving up desire moves through the world without aspiration possessing nothing that he can call his own and is free from pride
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 2.72 spoken by भगवान. [/INST] Verse 2.72 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: एष बरहम सथत परथ नन परपय वमहयत सथतवऽसयमनतकलऽप बरहमनरवणमचछत 272
+
+Translations:
+1. This is the Brahmic state O Arjuna No one attaining to this is deluded By abiding in this state even at the hour of death one will attain the Self
+2. O Partha this is the state of being established in Brahman One does not become deluded after attaining this one attains identification with Brahman by being established in this state even in the closing years of ones life
+3. O son of Pritha this is the eternal state the Brahmic seat Attaining this one is not deluded Being established in it one attains oneness with Brahman even at the end of life
+4. O son of Prtha This is the Brahmanic state having attained this one never gets deluded again Even by remaining in this state for a while one attains at the time of death the Brahman the Transcendent One
+5. O Arjuna This is the state of the Self the Supreme Spirit to which if one attains it shall never be taken away Even at the time of leaving the body one will remain firmly enthroned there and become one with the Eternal
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 3.1 spoken by अर्जुन. [/INST] Verse 3.1 of the Bhagavad Gita, spoken by अर्जुन, is as follows:
+
+Sanskrit: जययस चतकरमणसत मत बदधरजनरदन ततक करमण घर म नयजयस कशव 31
+
+Translations:
+1. Arjuna said O Krsna if you deem knowledge to be superior to action why then do you urge me to engage in this terrible deed
+2. Arjuna said O Janardana Krishna if it is Your opinion that wisdom is superior to action why do You urge me to take such horrible action O Kesava
+3. Arjuna said If Thou thinkest that knowledge is superior to action O Krishna why then O Kesava doest Thou ask me to engage in this terrible action
+4. Arjuna said O Janardana if you hold knowledge to be superior to action then why do you engage me in such terrible action O Kesava
+5. Arjuna questioned My Lord If wisdom is superior to action why do you advise me to engage in this terrible fight
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 3.2 spoken by अर्जुन. [/INST] Verse 3.2 of the Bhagavad Gita, spoken by अर्जुन, is as follows:
+
+Sanskrit: वयमशरणव वकयन बदध महयसव म तदक वद नशचतय यन शरयऽहमपनयम 32
+
+Translations:
+1. You confuse my mind with statements that seem to contradict each other tell me for certain the one way by which I could reach the highest good
+2. You bewilder my understanding as it were with a seemingly conflicting statement Tell me for certain which one of these I may use to attain the highest Good
+3. With this seemingly perplexing speech you seem to be confusing my understanding therefore tell me one certain way by which I may attain bliss
+4. You seem to be confounding my intellect with Your seemingly confusing speech Therefore tell me with certainty that one thing by which I may attain the good emancipation
+5. Your language confuses me and confounds my reason Therefore please tell me the only way by which I can without doubt secure my spiritual welfare
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 3.3 spoken by भगवान. [/INST] Verse 3.3 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: लकऽसमनदववध नषठ पर परकत मयनघ जञनयगन सखयन करमयगन यगनम 33
+
+Translations:
+1. The Lord said In this world a twofold way was of yore laid down by Me O sinless one Jnana Yoga for the Sankhyas and Karma Yoga for the Yogins
+2. The Blessed Lord said O unblemished one two kinds of steadfastness in this world were spoken of by Me in days gone bythrough the Yoga of Knowledge for the men of realization through the Yoga of Action for the yogis
+3. The Blessed Lord said In this world there is a twofold path as I said before O sinless one the path of knowledge of the Sankhyas and the path of action of the Yogins
+4. The Bhagavat said The twofold path in this worldthe one with Yoga of knowledge for men of reflection and the other with Yoga of action for men of Yogahas been declared by Me to be one O sinless one
+5. Lord Shri Krishna replied In this world as I have said there is a twofold path O sinless one There is the path of wisdom for those who meditate and the path of action for those who work
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 3.4 spoken by भगवान. [/INST] Verse 3.4 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: न करमणमनरमभननषकरमय परषऽशनत न च सनयसनदव सदध समधगचछत 34
+
+Translations:
+1. No one experiences freedom from action Naiskarmya by abstaining from work and no one ever attains success through mere renunciation of work
+2. A person does not attain freedom from action by abstaining from action nor does he attain fulfillment merely through renunciation
+3. Man does not reach actionlessness by not performing actions nor does he attain perfection by mere renunciation
+4. A person attains actionlessness not just by abstaining from actions but also by renunciation he attains success emancipation
+5. No one can attain freedom from action by abstaining from action nor can they reach perfection by simply not acting
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 3.5 spoken by भगवान. [/INST] Verse 3.5 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: न ह कशचतकषणमप जत तषठतयकरमकत करयत हयवश करम सरव परकतजरगण 35
+
+Translations:
+1. No one can remain still for even a moment without doing work for everyone is compelled to act despite themselves by the Gunas born of Nature
+2. For no one ever remains even for a moment without doing work for all are made to work under compulsion by the gunas born of Nature
+3. Verily no one can remain for even a moment without performing action for everyone is made to act helplessly indeed by the qualities born of Nature
+4. For no one can ever remain even for a moment as a nonperformer of action because everyone not being master of themselves is forced to perform action by the strands born of the Prakriti Material cause
+5. He cannot remain inactive even for a moment for the qualities of Nature will compel him to act whether he wills it or not
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 3.6 spoken by भगवान. [/INST] Verse 3.6 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: करमनदरयण सयमय य आसत मनस समरन इनदरयरथनवमढतम मथयचर स उचयत 36
+
+Translations:
+1. He who controlling the organs of action lets his mind dwell on the objects of the senses is a deluded person and a hypocrite
+2. One who after withdrawing the organs of action sits mentally recollecting the objects of the senses is called a hypocrite for they have a deluded mind
+3. He who restraining the organs of action sits thinking of the senseobjects in his mind he of deluded understanding is called a hypocrite
+4. Controlling their organs of action whoever sits with their mind pondering over sense objectsthat person is a man of deluded soul and is called a man of deluded action
+5. He who remains motionless refusing to act yet brooding over sensuous objects is that deluded soul simply a hypocrite
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 3.7 spoken by भगवान. [/INST] Verse 3.7 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: यसतवनदरयण मनस नयमयरभतऽरजन करमनदरय करमयगमसकत स वशषयत 37
+
+Translations:
+1. But he who subduing his senses by the mind O Arjuna begins to practice Karma Yoga through the organs of action and who is free from attachment excels
+2. But O Arjuna one who engages in Karmayoga controlling the organs of action with the mind and becoming unattached excels
+3. But whoever controlling the senses by the mind O Arjuna engages himself in Karma Yoga with the organs of action without attachment he excels
+4. But controlling the senseorgans with the mind whoever undertakes the Yoga of action with the actionsenses he the detached one is superior O Arjuna
+5. But O Arjuna All honor to him whose mind controls his senses for he is thereby beginning to practice KarmaYoga the Path of Right Action keeping himself always unattached
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 3.8 spoken by भगवान. [/INST] Verse 3.8 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: नयत कर करम तव करम जयय हयकरमण शररयतरप च त न परसदधयदकरमण 38
+
+Translations:
+1. You must perform your obligatory action for action is superior to nonaction Jñāna Yoga For a person following nonaction not even the sustenance of the body is possible
+2. You should perform your obligatory duties for action is superior to inaction Moreover even the maintenance of your body will not be possible without action
+3. Perform your bounden duty for action is superior to inaction and even the maintenance of the body would not be possible for you through inaction
+4. You must perform the action that has been enjoined upon you For action is superior to inaction and even the maintenance of your body cannot be properly accomplished through inaction
+5. Do your duty as prescribed for action for dutys sake is superior to inaction Even the maintenance of the body would be impossible if one remained inactive
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 3.9 spoken by भगवान. [/INST] Verse 3.9 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: यजञरथतकरमणऽनयतर लकऽय करमबनधन तदरथ करम कनतय मकतसग समचर 39
+
+Translations:
+1. This world is held in the bondage of work only when work is not performed as a sacrifice O Arjuna you must perform work for this purpose free from attachment
+2. This man becomes bound by actions other than those intended for God Without being attached O son of Kunti perform actions for Him
+3. The world is bound by actions other than those performed for the sake of sacrifice do thou therefore O son of Kunti Arjuna perform actions for that sake alone free from attachment
+4. The world is fettered by action which is different from Yajnaaction therefore O son of Kunti free from attachment perform Yajnaaction properly
+5. In this world people are fettered by their actions unless they are performed as a sacrifice Therefore O Arjuna let your actions be done without attachment as a sacrifice only
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 3.10 spoken by भगवान. [/INST] Verse 3.10 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: सहयजञ परज सषटव परवच परजपत अनन परसवषयधवमष वऽसतवषटकमधक 310
+
+Translations:
+1. In the beginning the Lord of all beings created man along with the sacrifice and said By this shall you prosper this shall be the cow of plenty granting all your desires
+2. In days of yore having created the beings together with the sacrifices Prajapati said By this you shall multiply Let this be your yielder of coveted objects of desire
+3. The Creator having in the beginning created mankind together with sacrifice said By this shall you propagate let this be the milch cow of your desiresthe cow that yields all the desired objects
+4. Having created creatures formerly at the time of creation together with the necessary action the Lord of creatures declared By means of this you shall propagate yourselves and let this be your wishfulfilling cow
+5. In the beginning when God created all beings through the sacrifice of Himself He said to them You can procreate through sacrifice and it shall satisfy all your desires
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 3.11 spoken by भगवान. [/INST] Verse 3.11 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: दवनभवयतनन त दव भवयनत व परसपर भवयनत शरय परमवपसयथ 311
+
+Translations:
+1. By this please the gods and they will support you Thus nourishing each other you may obtain the highest good
+2. You nourish the gods with this Let those gods nourish you in return By mutually nourishing each other you shall attain the supreme Good
+3. With this nourish the gods and may the gods nourish you thus nourishing each other you shall attain the highest good
+4. You should gratify the devas with this and let the devas gratify you thus mutually gratifying each other you will attain the highest good
+5. Worship the powers of Nature and let them nourish you in return thus supporting each other you shall attain your highest welfare
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 3.12 spoken by भगवान. [/INST] Verse 3.12 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: इषटनभगनह व दव दसयनत यजञभवत तरदततनपरदयभय य भङकत सतन एव स 312
+
+Translations:
+1. The gods pleased by the sacrifice will bestow upon you the enjoyments you desire He who enjoys the bounty of the gods without giving them anything in return is but a thief
+2. Being nourished by sacrifices the gods will indeed give you the coveted enjoyments He is certainly a thief who enjoys what has been given by them without offering it to them
+3. The gods nourished by the sacrifice will give you the desired objects So he who enjoys the objects given by the gods without offering anything in return is indeed a thief
+4. The devas gratified with necessary action will grant you the things sacrificed Therefore whoever enjoys their gifts without offering them to these devas is surely a thief
+5. For fed by sacrifice nature will give you all the enjoyment you desire But he who enjoys what she gives without returning is indeed a thief
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 3.13 spoken by भगवान. [/INST] Verse 3.13 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: यजञशषटशन सनत मचयनत सरवकलबष भञजत त तवघ पप य पचनतयतमकरणत 313
+
+Translations:
+1. Pious people who eat the remnants of sacrifices are freed from all sins whereas those who are sinful and cook only for their own sake will only incur sin
+2. By partaking in the remnants of sacrifices they become freed from all sins But those who are unholy and cook for themselves incur sin
+3. The righteous who eat the remnants of the sacrifice are freed from all sins but those sinful ones who cook food solely for their own sake indeed consume sin
+4. The righteous persons who eat the remnants of the actions to be performed necessarily are freed from all sins But those who cook intending for their own selves are sinners and consume sin
+5. The sages who enjoy the food that remains after the sacrifice is made are freed from all sins whereas the selfish who spread their feast only for themselves feed on sin alone
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 3.14 spoken by भगवान. [/INST] Verse 3.14 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: अननदभवनत भतन परजनयदननसमभव यजञदभवत परजनय यजञ करमसमदभव 314
+
+Translations:
+1. All beings arise from food food is produced from rain rain comes from sacrifice and sacrifice is born of action
+2. From food are born the creatures the origin of food is from rain rain originates from sacrifice sacrifice has action as its source
+3. From food come forth beings from rain food is produced from sacrifice arises rain and sacrifice is born of action
+4. From food arise the things that are born from the raincloud the food arises from the sacrifice the raincloud arises the sacrifice arises from action
+5. All creatures are the product of food food is the product of rain rain comes from sacrifice and sacrifice is the noblest form of action
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 3.15 spoken by भगवान. [/INST] Verse 3.15 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: करम बरहमदभव वदध बरहमकषरसमदभवम तसमतसरवगत बरहम नतय यजञ परतषठतम 315
+
+Translations:
+1. Know that activity springs from Brahman ie the physical body Brahman arises from the imperishable Self therefore the allpervading Brahman is ever established in sacrifice
+2. Know that action has the Vedas as its origin the Vedas have the Immutable as their source Hence the allpervading Vedas are forever based on sacrifice
+3. Know that action comes from Brahma and Brahma comes from the Imperishable Therefore the allpervasive Brahma ever rests in sacrifice
+4. Action arises from the Brahman you should know this the Brahman arises from that which does not stream forth therefore the allpervading Brahman is permanently based on the sacrifice
+5. All actions originate from the Supreme Spirit which is Imperishable and in sacrificial actions the allpervasive Spirit is consciously present
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 3.16 spoken by भगवान. [/INST] Verse 3.16 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: एव परवरतत चकर ननवरतयतह य अघयरनदरयरम मघ परथ स जवत 316
+
+Translations:
+1. He who does not follow the wheel thus set in motion here lives in sin satisfying the senses O Arjuna he lives in vain
+2. O Partha he who does not follow the wheel thus set in motion lives in vain their life is sinful and they indulge in the senses
+3. He who does not follow the wheel thus set in motion who is of sinful life rejoicing in the senses lives in vain O Arjuna
+4. Whoever does not keep the wheel of life rolling which has been set in motion in this world is a man of sinful life rejoicing in the senses and he lives in vain O son of Prtha
+5. Thus he who does not help the revolving wheel of sacrifice but instead leads a sinful life rejoicing in the gratification of his senses O Arjuna is breathing in vain
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 3.17 spoken by भगवान. [/INST] Verse 3.17 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: यसतवतमरतरव सयदतमतपतशच मनव आतमनयव च सनतषटसतसय करय न वदयत 317
+
+Translations:
+1. But the man whose delight is only in the Self who is satisfied with the Self who rejoices in the Self for him nothing remains to be accomplished
+2. But that man who rejoices only in the Self is satisfied with the Self and is content only in the Selffor him there is no duty to perform
+3. But for that man who rejoices only in the Self who is satisfied with the Self and is content in the Self alone indeed there is nothing to do
+4. But the man who simply rejoices in the Self is satisfied in the Self and delights in the Self alonethere exists no action for him to be performed
+5. On the other hand the soul who meditates on the Self is content to serve the Self and rests satisfied in the Self there is nothing more for them to accomplish
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 3.18 spoken by भगवान. [/INST] Verse 3.18 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: नव तसय कतनरथ नकतनह कशचन न चसय सरवभतष कशचदरथवयपशरय 318
+
+Translations:
+1. He has no purpose to gain from work done or left undone nor does he have to rely on any end
+2. For him there is no concern here at all with performing action nor any with nonperformance Moreover he has no dependence on any object to serve any purpose
+3. For him there is no interest whatsoever in what is done or not done nor does he depend on any being for any purpose
+4. No purpose is served for him by what he has done or by what he has not done For him there is hardly any dependence on any purpose among all beings
+5. He has nothing to gain from the performance or nonperformance of action his welfare does not depend on any contribution that an earthly creature can make
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 3.19 spoken by भगवान. [/INST] Verse 3.19 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: तसमदसकत सतत करय करम समचर असकत हयचरनकरम परमपनत परष 319
+
+Translations:
+1. Therefore do your work without attachment which ought to be done For a person who works without attachment attains the Supreme
+2. Therefore remaining unattached always perform the obligatory duty for by performing ones duty without attachment a person attains the highest
+3. Therefore without attachment always perform the actions that should be done for by performing actions without attachment one reaches the Supreme
+4. Therefore always remaining unattached you should perform the action that is to be performed for the person performing action without attachment attains the Supreme
+5. Therefore do your duty perfectly without worrying about the results for he who does his duty without attachment attains the Supreme
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 3.20 spoken by भगवान. [/INST] Verse 3.20 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: करमणव ह ससदधमसथत जनकदय लकसगरहमवप सपशयनकरतमरहस 320
+
+Translations:
+1. Indeed Janaka and others reached perfection through Karma Yoga alone Even recognizing its necessity for guiding the world you must perform action
+2. For Janaka and others strove to attain liberation through action itself You should perform your duties keeping in view the prevention of mankind from going astray
+3. Janaka and others attained perfection indeed through action alone even with the intention of protecting the masses you should perform action
+4. Janaka and others attained emancipation through action alone Moreover you should act with the intention of upholding the world
+5. King Janaka and others attained perfection through action alone Even for the sake of enlightening the world it is your duty to act
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 3.21 spoken by भगवान. [/INST] Verse 3.21 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: यदयदचरत शरषठसतततदवतर जन स यतपरमण करत लकसतदनवरतत 321
+
+Translations:
+1. Whatever a great man does others do too Whatever standard he sets the world follows it
+2. Whatever a superior person does another person does the same Whatever they uphold as authority an ordinary person follows that
+3. Whatever a great man does others also do whatever he establishes as the standard the world follows
+4. Whatever a great man does others of lesser stature follow suit whatever standard he sets the world follows it
+5. For whatever a great man does others imitate people conform to the standard he has set
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 3.22 spoken by भगवान. [/INST] Verse 3.22 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: न म परथसत करतवय तरष लकष कञचन ननवपतमवपतवय वरत एव च करमण 322
+
+Translations:
+1. For me Arjuna there is nothing in all the three worlds that ought to be done nor is there anything unaccomplished that ought to be accomplished Yet I continue to work
+2. In all the three worlds O Partha there is no duty for Me to fulfill nothing remains unachieved or to be achieved Still I continue in action
+3. There is nothing in the three worlds O Arjuna that needs to be done by Me nor is there anything unattained that needs to be attained yet I engage Myself in action
+4. O son of Prtha For Me there is nothing to be done in the three worlds nor is there anything yet to be attained and yet I am engaged in action
+5. There is nothing in this universe O Arjuna that I am compelled to do nor anything for me to attain yet I persistently remain active
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 3.23 spoken by भगवान. [/INST] Verse 3.23 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: यद हयह न वरतय जत करमणयतनदरत मम वरतमनवरतनत मनषय परथ सरवश 323
+
+Translations:
+1. If I did not continue to work unweariedly O Arjuna people would follow my path
+2. For O Partha if at any time I do not continue vigilantly in action people will follow My path in every way
+3. For should I not ever engage myself in action unwearied people would in every way follow my path O Arjuna
+4. For if I were ever not to work unwearied all men would follow My path O son of Prtha
+5. Were I not to act without ceasing O prince people would be inclined to do the same
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 3.24 spoken by भगवान. [/INST] Verse 3.24 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: उतसदयरम लक न करय करम चदहम सङकरसय च करत सयमपहनयमम परज 324
+
+Translations:
+1. If I do not do the work these people will be lost and I will be causing chaos in life and thereby ruining all these people
+2. These worlds would be ruined if I did not perform action And I shall become the agent of intermingling of castes and shall be destroying these beings
+3. These worlds would perish if I did not perform action I would be the author of confusion of castes and destruction of these beings
+4. These worlds would perish if I were not to perform action and I would be the cause of confusion I would destroy these people
+5. And if I were to refrain from action the human race would be ruined I would lead the world to chaos and destruction would follow
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 3.25 spoken by भगवान. [/INST] Verse 3.25 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: सकत करमणयवदवस यथ करवनत भरत करयदवदवसतथसकतशचकरषरलकसगरहम 325
+
+Translations:
+1. Just as the ignorant attached to their work act O Arjuna so too the learned should act without any attachment and only for the welfare of the world
+2. O scion of the Bharata dynasty as the unenlightened people act with attachment to work so should the enlightened person act without attachment desiring to prevent people from going astray
+3. As the ignorant act out of attachment to action O Bharata so should the wise act without attachment wishing for the welfare of the world
+4. Therefore just as the unwise persons being attached to action do O son of Prtha so the wise should perform but being unattached and desiring to hold the world together
+5. As the ignorant act out of their fondness for action so should the wise act without attachment fixing their eyes O Arjuna only on the welfare of the world
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 3.26 spoken by भगवान. [/INST] Verse 3.26 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: न बदधभद जनयदजञन करमसङगनम जषयतसरवकरमण वदवन यकत समचरन 326
+
+Translations:
+1. He should not bewilder the minds of the ignorant who are attached to work rather he should himself perform work with devotion and cause others to do the same
+2. The enlightened man should not disturb the beliefs of the ignorant who are attached to work He should remain diligent himself and make them perform all their duties
+3. Let no wise man unsettle the minds of ignorant people who are attached to action he should engage them in all actions himself fulfilling them with devotion
+4. Let the wise master of Yoga fulfill or destroy all actions by performing them all and let him not create any disturbance in the minds of the ignorant persons attached to action
+5. But a wise man should not disturb the minds of the ignorant who are attached to action let him perform his own actions in the right spirit with concentration on Me thus inspiring all others to do the same
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 3.27 spoken by भगवान. [/INST] Verse 3.27 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: परकत करयमणन गण करमण सरवश अहङकरवमढतम करतऽहमत मनयत 327
+
+Translations:
+1. Actions are being performed in every way by the Gunas of Prakrti he whose nature is deluded by egoism however thinks I am the doer
+2. While actions are being done in every way by the gunas qualities of Nature one who is deluded by egoism thinks I am the doer
+3. All actions are wrought in all cases by the qualities of Nature alone He whose mind is deluded by egoism thinks I am the doer
+4. The actions are performed part by part by the strands of Prakriti yet the person having his self mind deluded with egoity imagines I am the sole doer
+5. Action is the product of the qualities inherent in nature It is only the ignorant man who misled by personal egotism says I am the doer
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 3.28 spoken by भगवान. [/INST] Verse 3.28 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: तततववतत महबह गणकरमवभगय गण गणष वरतनत इत मतव न सजजत 328
+
+Translations:
+1. But he who knows the truth about the division of the Gunas and works O mightyarmed one through his knowledge that the Gunas operate on their own products is not attached
+2. But O mightyarmed one the one who is a knower of the facts about the varieties of the gunas and actions does not become attached thinking thus The organs act on the objects of the organs
+3. But he who knows the Truth O mightyarmed Arjuna about the divisions of the qualities and their functions knowing that the Gunas as senses move amidst the Gunas as the senseobjects is not attached
+4. But O mightyarmed one the one who knows the true nature of the strands and their respective divisions of work realizes The strands are in their respective purposes And thus he is not attached
+5. But he O Mighty One who correctly understands the relationship between the Qualities and action is not attached to the act for he perceives that it is merely the action and reaction of the Qualities among themselves
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 3.29 spoken by भगवान. [/INST] Verse 3.29 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: परकतरगणसममढ सजजनत गणकरमस तनकतसनवद मनदनकतसनवनन वचलयत 329
+
+Translations:
+1. Those who are deluded by the Gunas of Prakrti are attached to the works of the Gunas But he who knows the whole truth should not disturb the ignorant who do not know the whole truth
+2. Those who are completely deluded by the gunas of Nature become attached to the activities of the gunas The one who knows the All should not disturb those of dull intellect who do not know the All
+3. Those deluded by the qualities of Nature are attached to the functions of the qualities The man of perfect knowledge should not unsettle the foolish one who is of imperfect knowledge
+4. Men completely deluded by the strands of Prakrti are attached to the actions of those strands Those who know fully should not confuse them whereas the dullards who do not know fully
+5. Those who do not understand the qualities are interested in the act however the wise man who knows the truth should not disturb the mind of those who do not
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 3.30 spoken by भगवान. [/INST] Verse 3.30 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: मय सरवण करमण सनयसयधयतमचतस नरशरनरमम भतव यधयसव वगतजवर 330
+
+Translations:
+1. Surrender all your actions to Me with a mind focused on the Self free from desire and selfishness and fight with the heat of excitement abated
+2. Free from the fever of the soul dedicate all actions to Me with your mind intent on the Self and become free from expectations and egoism and engage in battle
+3. Renouncing all actions in Me with the mind centered on the Self free from hope and egoism and from mental fever fight thou
+4. Renouncing all actions in Me with a mind that concentrates on the Self being free from the act of resting and from the sense of possession and consequently being free from mental fever you should fight
+5. Therefore surrender your actions to Me keep your thoughts focused on the Absolute free from selfishness and without expecting a reward with a mind free from excitement begin to fight
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 3.31 spoken by भगवान. [/INST] Verse 3.31 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: य म मतमद नतयमनतषठनत मनव शरदधवनतऽनसयनत मचयनत तऽप करमभ 331
+
+Translations:
+1. Those men who full of faith ever practice this teaching of Mine and those who receive it without cavileven they are released from karma
+2. Those who faithfully follow this teaching of Mine without cavil they too become freed from their actions
+3. Those who constantly practice this teaching of Mine with faith and without caviling they too are freed from actions
+4. Those who constantly follow this doctrine of Mine with faith and without finding fault are freed from the results of all actions
+5. Those who always act in accordance with My precepts firmly in faith and without caviling they too are freed from the bondage of action
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 3.32 spoken by भगवान. [/INST] Verse 3.32 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: य तवतदभयसयनत ननतषठनत म मतम सरवजञनवमढसतनवदध नषटनचतस 332
+
+Translations:
+1. But those who slander it and those who do not practice this teaching of Mineknow them to be utterly senseless and devoid of all knowledge and thus lost
+2. But those who finding fault where there is none do not follow My teaching know themwho are deluded about all knowledge concerning the qualified and the unqualified Brahman and who are devoid of discriminationto have gone to ruin
+3. But those who criticize My teaching and do not practice it deprived of all knowledge and lacking discernment know them to be doomed to destruction
+4. But those who finding fault do not follow this doctrine of Mine be sure that these men are highly deluded in all branches of knowledge and are lost and brainless
+5. But they who ridicule My word and do not observe it are ignorant devoid of wisdom and blind They seek only their own destruction
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 3.33 spoken by भगवान. [/INST] Verse 3.33 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: सदश चषटत सवसय परकतरजञनवनप परकत यनत भतन नगरह क करषयत 333
+
+Translations:
+1. Even the man of knowledge acts according to his nature all beings follow their own nature What will repression accomplish
+2. Even a man of wisdom behaves according to his own nature They follow their nature What can restraint do
+3. Even a wise man acts in accordance with his own nature beings will follow their nature what can restraint do
+4. Even a man of knowledge acts in accordance with his own Prakriti the elements return to Prakriti what will restraint avail
+5. Even the wise man acts in accordance with his nature indeed all creatures act according to their natures What is the use of compulsion then
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 3.34 spoken by भगवान. [/INST] Verse 3.34 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: इनदरयसयनदरयसयरथ रगदवष वयवसथत तयरन वशमगचछतत हयसय परपनथन 334
+
+Translations:
+1. Each sense has a fixed attachment to and aversion for its corresponding object but one should not come under their sway for they are enemies
+2. Attraction and repulsion are ordained with respect to the objects of all the organs One should not be swayed by these two as they are adversaries
+3. Attachment and aversion for the objects of the senses abide in the senses let no one come under their sway for they are his enemies
+4. For a man of worldly life there are clearly fixed likes and dislikes with regard to the objects of each of his sense organs These are the obstacles for him the wise would not come under their control
+5. The love and hate that are aroused by the objects of sense arise from Nature do not yield to them as they only obstruct the path
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 3.35 spoken by भगवान. [/INST] Verse 3.35 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: शरयनसवधरम वगण परधरमतसवनषठतत सवधरम नधन शरय परधरम भयवह 335
+
+Translations:
+1. Better is ones own duty even if done poorly than the duty of another done well It is better to die while performing ones own duty the duty of another is full of fear
+2. Ones own duty though defective is superior to anothers duty wellperformed Death is better while engaged in ones own duty anothers duty is full of fear
+3. Better is ones own duty though devoid of merit than the duty of another well discharged Better is death in ones own duty the duty of another is fraught with fear
+4. Better is ones own duty even if it lacks merit than the wellperformed duty of another it is better to suffer ruin in ones own duty than to gain success in anothers
+5. It is better to do ones own duty however lacking in merit than to do that of another even though efficiently It is better to die doing ones own duty for doing the duty of another is fraught with danger
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 3.36 spoken by अर्जुन. [/INST] Verse 3.36 of the Bhagavad Gita, spoken by अर्जुन, is as follows:
+
+Sanskrit: अथ कन परयकतऽय पप चरत परष अनचछननप वरषणय बलदव नयजत 336
+
+Translations:
+1. Arjuna said But O Krsna what impels one to commit sin even against their own will as if constrained by force
+2. Arjuna said Now then O scion of the Vrsni dynasty Krsna what compels this man to commit sin even against his will as if he were constrained by force
+3. Arjuna said But what compels man to commit sin even against his wishes O Varshneya Krishna as if constrained by force
+4. Arjuna said Then what induces this person of the world to commit sin even though they do not desire it as if they are being overpowered by a force
+5. Arjuna asked My Lord what is it that drives a person to sin even against their will and as if by compulsion
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 3.37 spoken by भगवान. [/INST] Verse 3.37 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: कम एष करध एष रजगणसमदभव महशन महपपम वदधयनमह वरणम 337
+
+Translations:
+1. The Lord said It is desire it is wrath born of the guna of rajas it is a great devourer an impeller of sin Know this to be the enemy here
+2. The Blessed Lord said This desire this anger born of the quality of rajas is a great devourer a great source of sin Know this to be the enemy here
+3. The Blessed Lord said It is desire and it is anger both of the quality of Rajas alldevouring and allsinful know this as the foe here in this world
+4. The Bhagavat said This desire this wrath born of the Rajasstrand is a swallower of festivity and a mighty bestower of sins Know this to be the enemy here
+5. Lord Shri Krishna It is desire it is aversion born of passion Desire consumes and corrupts all things It is the greatest enemy of man
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 3.38 spoken by भगवान. [/INST] Verse 3.38 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: धमनवरयत वहनरयथऽऽदरश मलन च यथलबनवत गरभसतथ तनदमवतम 338
+
+Translations:
+1. As a fire is enveloped by smoke as a mirror is covered by dust and as an embryo is encased in the amniotic sac so is this world enveloped by desire
+2. As fire is enveloped by smoke as a mirror is obscured by dirt and as a fetus remains enclosed in the womb so is this shrouded by that
+3. As fire is enveloped by smoke as a mirror is covered by dust and as an embryo is surrounded by the amniotic sac so is this enveloped by that
+4. As fire is concealed by smoke a mirror by dirt and an embryo by its membranecover so He is concealed by this foe
+5. As fire is shrouded by smoke a mirror is covered by dust and a child is enveloped by the womb so is the universe enveloped in desire
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 3.39 spoken by भगवान. [/INST] Verse 3.39 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: आवत जञनमतन जञनन नतयवरण कमरपण कनतय दषपरणनलन च 339
+
+Translations:
+1. The knowledge of the intelligent self is enveloped by this constant enemy O Arjuna which is of the nature of desire and is difficult to gratify and insatiable
+2. O son of Kunti knowledge is covered by this constant enemy of the wise in the form of desire which is an insatiable fire
+3. O Arjuna wisdom is enveloped by this constant enemy of the wise in the form of desire which is insatiable like fire
+4. O son of Kunti The knowledge of the wise is concealed by this eternal foe which appears desirable yet is insatiable like fire
+5. It is the wise mans constant enemy it tarnishes the face of wisdom being as insatiable as a flame of fire
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 3.40 spoken by भगवान. [/INST] Verse 3.40 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: इनदरयण मन बदधरसयधषठनमचयत एतरवमहयतयष जञनमवतय दहनम 340
+
+Translations:
+1. The senses the mind and the intellect are said to be its instruments by these it overpowers the embodied self enveloping its knowledge
+2. The organs mind and intellect are said to be its abode This one diversely deludes the embodied being veiling Knowledge with the help of these
+3. The senses the mind and the intellect are said to be its seat through these it deludes the embodied one veiling their wisdom
+4. It is said to be based on the senseorgans the mind and the intellect With these it deludes the embodied by concealing knowledge
+5. It works through the senses the mind and the reason and with their help it destroys wisdom and confounds the soul
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 3.41 spoken by भगवान. [/INST] Verse 3.41 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: तसमततवमनदरयणयद नयमय भरतरषभ पपमन परजह हयन जञनवजञननशनम 341
+
+Translations:
+1. Therefore O Arjuna control your senses from the outset and slay this sinful thing that destroys both knowledge and discernment
+2. Therefore O scion of the Bharata dynasty after first controlling the organs completely renounce this one which is sinful and a destroyer of learning and wisdom
+3. Therefore O best of the Bharatas control your senses first and then kill this sinful thing which destroys knowledge and realization
+4. Therefore O best among the Bharatas you must avoid this sinful one destroying knowledge and action by controlling completely the senseorgans in the beginning itself
+5. Therefore O Arjuna first control your senses and then slay desire for it is full of sin and is the destroyer of knowledge and wisdom
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 3.42 spoken by भगवान. [/INST] Verse 3.42 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: इनदरयण परणयहरनदरयभय पर मन मनससत पर बदधरय बदध परतसत स 342
+
+Translations:
+1. They say that the senses are high the mind is higher than the senses the intellect is higher than the mind but what is greater than the intellect is that desire
+2. They say that the organs are superior to the gross body the mind is superior to the organs and the intellect is superior to the mind However He is superior to the intellect
+3. They say that the senses are superior to the body the mind is superior to the senses the intellect is superior to the mind and He the Self is superior even to the intellect
+4. It is said that the senseorgans are different from their objects the mind is different from the senseorgans the intellect is different from the mind and That Self is different from the intellect
+5. It is said that the senses are powerful however beyond the senses is the mind beyond the mind is the intellect and greater than the intellect is He
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 3.43 spoken by भगवान. [/INST] Verse 3.43 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: एव बदध पर बदधव ससतभयतमनमतमन जह शतर महबह कमरप दरसदम 343
+
+Translations:
+1. Thus knowing that which is higher than the intellect and fixing the mind with the help of the intellect in Karma Yoga O Arjuna slay this enemy which takes the form of desire and which is difficult to overcome
+2. The Ast introduces this verse with Tatah kim what follows from thatTr Understanding the Self thus as superior to the intellect and completely establishing the Self through spiritual absorption with the help of the mind O mightyarmed one the enemy in the form of desire which is difficult to subdue vanishes
+3. Thus knowing Him who is superior to the intellect and restraining the self by the Self slay thou O mightyarmed Arjuna the enemy in the form of desire hard to conquer
+4. Thus being conscious that it is different from the intellect and steadying the self with the self kill the foe that is of the form of desire and that is hard to approach
+5. Thus O MightyArmed One knowing Him to be beyond the intellect and with His help subdue your personal ego and kill your enemy Desire even though it is extremely difficult
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 4.1 spoken by भगवान. [/INST] Verse 4.1 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: इम ववसवत यग परकतवनहमवययम ववसवन मनव परह मनरकषवकवऽबरवत 41
+
+Translations:
+1. The Lord said I taught this imperishable Yoga to Vivasvan Vivasvan taught it to Manu Manu declared it to Iksvaku
+2. The Blessed Lord said I imparted this imperishable Yoga to Vivasvan who then taught it to Manu who in turn transmitted it to Iksavaku
+3. The Blessed Lord said I taught this imperishable Yoga to Vivasvan he then told it to Manu Manu proclaimed it to Ikshvaku
+4. The Bhagavad said This changeless Yoga I had properly taught thus to Vivasvat Vivasvat correctly told it to Manu and Manu declared it to Iksvaku
+5. Lord Shri Krishna said I taught this imperishable philosophy to Vivaswān the founder of the Sun dynasty Vivaswān gave it to Manu the lawgiver and Manu to King Ikshvāku
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 4.2 spoken by भगवान. [/INST] Verse 4.2 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: एव परमपरपरपतमम रजरषय वद स कलनह महत यग नषट परनतप 42
+
+Translations:
+1. Thus handed down in succession the royal sages knew this Karma Yoga But with a long lapse of time O Arjuna that Yoga was lost to the world
+2. The kingsages knew this yoga which was received in regular succession That yoga O destroyer of foes is now lost due to a long lapse of time
+3. This handed down in regular succession by the royal sages was known This Yoga however has been lost here over time O Parantapa burner of the foes
+4. Thus the regal sages knew this which was received in regular succession Over time however this Yoga has been lost O scorcher of enemies
+5. The Divine Kings knew it for it was their tradition then after a long time it was at last forgotten
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 4.3 spoken by भगवान. [/INST] Verse 4.3 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: स एवय मय तऽदय यग परकत परतन भकतऽस म सख चत रहसय हयतदततमम 43
+
+Translations:
+1. It is the same ancient Yoga that I am now teaching you for you are My devotee and My friend For this is a supreme mystery
+2. That ancient Yoga itself which is this has been taught to you by Me today considering you to be My devotee and friend for this Yoga is a profound secret
+3. That same ancient yoga has been today taught to you by me for you are my devotee and my friend it is the supreme secret
+4. The same ancient Yoga has now been taught to you by Me on the grounds that you are both My devotee and friend This is the highest secret
+5. It is the same ancient path that I have now revealed to you for you are my devotee and my friend It is the supreme secret
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 4.4 spoken by अर्जुन. [/INST] Verse 4.4 of the Bhagavad Gita, spoken by अर्जुन, is as follows:
+
+Sanskrit: अपर भवत जनम पर जनम ववसवत कथमतदवजनय तवमद परकतवनत 44
+
+Translations:
+1. Arjuna said Your birth was later and Vivasvans birth was earlier How then can I understand that you taught it in the beginning
+2. Arjuna said Your birth was later whereas Vivasvans birth was earlier How am I to understand that You instructed him in the beginning
+3. Arjuna said Later was Thy birth and prior to it was the birth of Vivasvan the Sun how am I to understand that Thou hast taught this Yoga from the beginning
+4. Arjuna said Your birth is later while the birth of Vivasvat is earlier how am I then to understand that You had properly taught him this in the beginning
+5. Arjuna asked My Lord Vyasawana was born before You how then can You have revealed it to him
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 4.5 spoken by भगवान. [/INST] Verse 4.5 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: बहन म वयततन जनमन तव चरजन तनयह वद सरवण न तव वतथ परनतप 45
+
+Translations:
+1. The Lord said Many of My births have passed O Arjuna as have yours I know them all but you do not know them
+2. The Blessed Lord said O Arjuna many lives of Mine have passed and so have yours I know them all but you do not know O scorcher of enemies
+3. The Blessed Lord said Many births of Mine have passed as well as of thine O Arjuna I know them all but thou knowest not O Parantapa scorcher of foes
+4. The Bhagavat said O Arjuna many births of Mine as well as yours have passed All of them I know but you do not O scorcher of foes
+5. Lord Shri Krishna replied I have been born again and again from time to time thou too O Arjuna My births are known to me but yours are unknown to you
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 4.6 spoken by भगवान. [/INST] Verse 4.6 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: अजऽप सननवययतम भतनमशवरऽप सन परकत सवमधषठय सभवमयतममयय 46
+
+Translations:
+1. Though I am birthless and of immutable nature and the Lord of all beings yet by employing My own Nature Prakrti I am born out of My own free will
+2. Though I am birthless and undecaying by nature and the Lord of beings yet by subjugating My Prakriti I take birth through My own Maya
+3. Though I am unborn and of imperishable nature and though I am the Lord of all beings yet governing my own nature I am born by my own Maya
+4. Though I am unborn and changeless Self though I am the Lord of all beings yet presiding over My own nature I take birth by My own trick of illusion
+5. There is no beginning to Me Though I am imperishable and the Lord of all that exists I manifest Myself by My own will and power
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 4.7 spoken by भगवान. [/INST] Verse 4.7 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: यद यद ह धरमसय गलनरभवत भरत अभयतथनमधरमसय तदऽऽतमन सजमयहम 47
+
+Translations:
+1. Whenever there is a decline of Dharma O Arjuna and an uprising of Adharma then I incarnate myself
+2. O scion of the Bharata dynasty whenever there is a decline in virtue and an increase in vice then I manifest Myself
+3. Whenever there is a decline of righteousness and an increase of unrighteousness O Arjuna then I manifest Myself
+4. For whenever there is a decay of righteousness and the rise of unrighteousness then O descendant of Bharata I send forth that which the Self is unimportant
+5. Whenever spirituality decays and materialism is rampant then O Arjuna I reincarnate myself
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 4.8 spoken by भगवान. [/INST] Verse 4.8 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: परतरणय सधन वनशय च दषकतम धरमससथपनरथय सभवम यग यग 48
+
+Translations:
+1. For the protection of the good and the destruction of the wicked for the establishment of Dharma I am born from age to age
+2. For the protection of the pious the destruction of the evildoers and the establishment of virtue I manifest myself in every age
+3. For the protection of the good for the destruction of the wicked and for the establishment of righteousness I am born in every age
+4. For the protection of the good people and for the destruction of evildoers and for the purpose of firmly establishing righteousness I take birth in every age
+5. To protect the righteous to destroy the wicked and to establish the kingdom of God I am reborn from age to age
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 4.9 spoken by भगवान. [/INST] Verse 4.9 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: जनम करम च म दवयमव य वतत तततवत तयकतव दह पनरजनम नत ममत सऽरजन 49
+
+Translations:
+1. He who thus knows in truth My divine birth and actions does not get rebirth after leaving the body he will come to Me O Arjuna
+2. He who thus knows truly the divine birth and actions of Mine does not get rebirth after casting off the body He attains Me O Arjuna
+3. He who thus knows in their true light My divine birth and actions having abandoned the body is not born again he comes to Me O Arjuna
+4. Whoever knows correctly the divine birth and action of Mine he upon abandoning the body does not go to rebirth but goes to Me O Arjuna
+5. He who realizes the divine truth concerning My birth and life does not take birth again and when he leaves his body he becomes one with Me
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 4.10 spoken by भगवान. [/INST] Verse 4.10 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: वतरगभयकरध मनमय ममपशरत बहव जञनतपस पत मदभवमगत 410
+
+Translations:
+1. Freed from desire fear and wrath absorbed in Me depending upon Me purified by the austerity of knowledge many have attained My state
+2. Many who were devoid of attachment fear and anger who were absorbed in Me who had taken refuge in Me and were purified by the austerity of knowledge have attained My state
+3. Freed from attachment fear and anger absorbed in Me taking refuge in Me purified by the fire of knowledge many have attained My Being
+4. Many persons who are free from passion fear and anger are full of Me take refuge in Me and have become pure through the austerity of wisdomthey have come to My being
+5. Many have merged their existences in Mine being freed from desire fear and anger always filled with Me and purified by the illuminating flame of selfabnegation
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 4.11 spoken by भगवान. [/INST] Verse 4.11 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: य यथ म परपदयनत तसतथव भजमयहम मम वरतमनवरतनत मनषय परथ सरवश 411
+
+Translations:
+1. Whoever resorts to Me in any manner I favor them in the same manner men experience Me alone in different ways O Arjuna
+2. According to the manner in which they approach Me I favor them in that same manner O son of Partha humans follow My path in every way
+3. In whatever way men approach Me even so do I reward them My path do men tread in all ways O Arjuna
+4. The way in which people resort to Me in the same way I favor them O son of Prtha all kinds of people follow My path
+5. However men try to worship Me I welcome them Whatever path they take it leads to Me in the end
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 4.12 spoken by भगवान. [/INST] Verse 4.12 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: कङकषनत करमण सदध यजनत इह दवत कषपर ह मनष लक सदधरभवत करमज 412
+
+Translations:
+1. Those who desire the fruits of their ritualistic acts sacrifice to the gods here for success quickly accrues in the world of men
+2. Longing for the fruition of their actions of their rites and duties they worship the gods here For in the human world success from action comes quickly
+3. Those who long for success in action in this world sacrifice to the gods for success is quickly attained by men through action
+4. Those who desire success in their actions perform sacrifices intending them for the deities For the success born of ritualistic actions is quick in the world of men
+5. Those who seek success worship the Powers and their actions in this world bear immediate fruit
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 4.13 spoken by भगवान. [/INST] Verse 4.13 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: चतरवरणय मय सषट गणकरमवभगश तसय करतरमप म ��दधयकरतरमवययम 413
+
+Translations:
+1. The system of four stations was created by Me according to the distinction of Gunas and Karma Though I am their creator know Me to be nonagent and immutable
+2. The four castes have been created by Me through a classification of the gunas and duties Even though I am the agent of that act of classification still know Me to be nonagentive and changeless
+3. The fourfold caste has been created by Me according to the differentiation of Guna and Karma though I am the author of it know Me as nondoer and immutable
+4. I have created the fourfold caste structure according to the division of their respective qualities and actions Though I am the creator of this know Me as the changeless noncreator
+5. The four divisions of societythe wise the soldier the merchant and the laborerwere created by Me according to the natural distribution of qualities and instincts I am the author of them though I Myself do not act and am changeless
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 4.14 spoken by भगवान. [/INST] Verse 4.14 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: न म करमण लमपनत न म करमफल सपह इत म यऽभजनत करमभरन स बधयत 414
+
+Translations:
+1. Works cannot contaminate Me There is no desire for the fruits of actions in Me He who understands this is not bound by actions
+2. Actions do not taint Me for I have no hankering for the results of actions One who knows Me thus does not become bound by their actions
+3. Actions do not taint Me nor do I have a desire for the fruit of actions He who knows Me thus is not bound by actions
+4. Actions do not stain me nor do I have a desire for the fruits of them either Whoever understands me in this way is not bound by their actions
+5. My actions do not bind Me nor do I desire anything that they can bring He who thus realizes Me is not enslaved by action
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 4.15 spoken by भगवान. [/INST] Verse 4.15 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: एव जञतव कत करम परवरप ममकषभ कर करमव तसमततव परव परवतर कतम 415
+
+Translations:
+1. Knowing thus even ancient seekers of liberation did their work Therefore do your work only as the ancients did in olden times
+2. Thus having known even the ancient seekers of liberation performed their duties Therefore you should undertake action as was performed earlier by the ancients
+3. Having known this the ancient seekers of freedom also performed action therefore do thou also perform action as the ancients did in days of yore
+4. Realizing in this fashion ancient seekers of salvation also undertook action Hence you too should by all means perform the action that was performed by the ancients
+5. In the light of wisdom our ancestors who sought deliverance performed their acts Act thou also as our fathers of old did
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 4.16 spoken by भगवान. [/INST] Verse 4.16 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: क करम कमकरमत कवयऽपयतर महत ततत करम परवकषयम यजजञतव मकषयसऽशभत 416
+
+Translations:
+1. What is action What is nonaction Even the wise are puzzled in respect of these I shall declare to you that kind of action knowing which you will be freed from evil
+2. Even the intelligent are confounded as to what is action and what is inaction I shall tell you of that action knowing which you will become free from evil
+3. What is action What is inaction Even the wise are confused about this Therefore I shall teach you the nature of action and inaction by knowing which you will be liberated from the evil of Samsara the wheel of birth and death
+4. Even the wise are perplexed about what is action and what is nonaction I shall properly teach you the action by knowing which you will be freed from evil
+5. What is action and what is inaction This is a question that has bewildered the wise But I will declare to you the philosophy of action and knowing it you will be free from evil
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 4.17 spoken by भगवान. [/INST] Verse 4.17 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: करमण हयप बदधवय बदधवय च वकरमण अकरमणशच बदधवय गहन करमण गत 417
+
+Translations:
+1. For there is what ought to be known in action likewise there is what ought to be known in multiform action and there is what ought to be understood in nonaction Thus mysterious is the way of action
+2. For there is something to be known even about action and something to be known about prohibited action and something needs to be known about inaction The true nature of action is inscrutable
+3. For verily the true nature of action enjoined by the scriptures should be known as well as that of forbidden or unlawful action and of inaction the nature of action is hard to understand
+4. Something has to be understood about good action something has to be understood about wrong action and something has to be understood about nonaction It is difficult to comprehend the way of action
+5. It is necessary to consider what is right action what is wrong action and what is inaction for the law of action is mysterious
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 4.18 spoken by भगवान. [/INST] Verse 4.18 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: करमणयकरम य पशयदकरमण च करम य स बदधमन मनषयष स यकत कतसनकरमकत 418
+
+Translations:
+1. He who sees inaction in action and also action in inaction is wise among men He is fit for release and has accomplished all actions
+2. He who finds inaction in action and action in inaction is the wise one possessed of the knowledge of Brahman among men they are engaged in yoga and are performers of all actions
+3. He who sees inaction in action and action in inaction he is wise among men he is a yogi and performer of all actions
+4. He who finds nonaction in action and action in nonaction is an intelligent one among men and is said to be a performer or destroyer of all actions
+5. He who can see inaction in action and action in inaction is the wisest among men He is a saint even though he still acts
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 4.19 spoken by भगवान. [/INST] Verse 4.19 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: यसय सरव समरमभ कमसङकलपवरजत जञनगनदगधकरमण तमह पणडत बध 419
+
+Translations:
+1. He whose every undertaking is free from desire and delusive identification of the body with the self whose actions are burned up in the fire of knowledgethe wise describe him as a sage
+2. The wise call him learned whose actions are all devoid of desires and their thoughts and whose actions have been burned away by the fire of wisdom
+3. He whose undertakings are all devoid of desires and selfish purposes and whose actions have been burned by the fire of knowledge the wise call him a sage
+4. He whose every exertion is devoid of intention for desirable objects and whose actions are burnt up by the fire of wisdomthe wise call such a person a man of learning
+5. The wise call him a sage for whatever he undertakes is free from the motive of desire and his deeds are purified by the fire of wisdom
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 4.20 spoken by भगवान. [/INST] Verse 4.20 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: तयकतव करमफलसङग नतयतपत नरशरय करमणयभपरवततऽप नव कञचतकरत स 420
+
+Translations:
+1. Having renounced attachment to the fruits of their actions ever contented with the eternal self and dependent on none one does not act at all even while being engaged in action
+2. Having given up attachment to the results of action he who is evercontent dependent on nothing does not really do anything even though he is engaged in action
+3. Having abandoned attachment to the fruits of the action ever content depending on nothing he does not do anything even while being engaged in activity
+4. By abandoning attachment to the fruits of actions remaining ever content and depending on nothing that person even though they are engaged in action does not perform anything at all
+5. Having surrendered all claim to the results of his actions he is always contented and independent in reality he does nothing even though he appears to be acting
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 4.21 spoken by भगवान. [/INST] Verse 4.21 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: नरशरयतचतततम तयकतसरवपरगरह शरर कवल करम करवननपनत कलबषम 421
+
+Translations:
+1. Free from desire his intellect and mind controlled having given up all possessions and doing bodily work only he is not subject to evil
+2. One who is without solicitation who has the mind and senses under control and is totally without possessions incurs no sin by performing actions merely for the maintenance of the body
+3. Without hope controlling the mind and the self having abandoned all covetousness and performing only bodily actions one incurs no sin
+4. Having rid of cravings controlling the mind and body abandoning all sense of possession and performing actions with the body alone one does not incur any sin
+5. Expecting nothing his mind and personality controlled without greed doing only bodily actions though he acts he remains untainted
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 4.22 spoken by भगवान. [/INST] Verse 4.22 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: यदचछलभसनतषट दवनदवतत वमतसर सम सदधवसदध च कतवप न नबधयत 422
+
+Translations:
+1. Content with what chance may bring rising above the pairs of opposites free from illwill evenminded in success and failure he acts yet is not bound
+2. Remaining satisfied with what comes unasked for having transcended the dualities being free from spite and balanced under success and failure he is not bound even by performing actions
+3. Content with what comes to him without effort free from the pairs of opposites and envy evenminded in success and failure he acts yet is not bound
+4. Remaining content with the gain brought by chance transcending the dualities pairs of opposites entertaining no jealousy and remaining equal in success and in failure he does not get bound even when he acts
+5. Content with what comes to him without any effort of his own rising above the pairs of opposites free from envy his mind balanced in both success and failure though he acts the consequences do not bind him
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 4.23 spoken by भगवान. [/INST] Verse 4.23 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: गतसङगसय मकतसय जञनवसथतचतस यजञयचरत करम समगर परवलयत 423
+
+Translations:
+1. One whose attachments have been relinquished who is liberated whose mind is established in knowledge and who works only for sacrificestheir Karma is entirely dissolved
+2. The liberated person who has rid themselves of attachment and whose mind is fixed in knowledge has their actions undertaken for a sacrifice completely destroyed
+3. To one who is devoid of attachment who is liberated whose mind is established in knowledge and who works for the sake of sacrifice for the sake of God the whole action is dissolved
+4. The action is completely dissolved in the case of the person who undertakes it for the sake of sacrifice who is free from attachment and has been liberated and whose mind is fixed in wisdom
+5. He who is without attachment free his mind centered in wisdom and his actions done as a sacrifice leave no trace behind
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 4.24 spoken by भगवान. [/INST] Verse 4.24 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: बरहमरपण बरहमहवरबरहमगन बरहमण हतम बरहमव तन गनतवय बरहमकरमसमधन 424
+
+Translations:
+1. Brahman is the instrument with which to offer Brahman is the oblation By Brahman is the oblation offered into the fire of Brahman Brahman alone is to be attained by one who meditates on Him in their works
+2. The ladle is Brahman the oblations are Brahman and the offering is poured by Brahman into the fire of Brahman He who has concentration on Brahman as the objective can only reach Brahman
+3. Brahman is the oblation Brahman is the melted butter ghee by Brahman is the oblation poured into the fire of Brahman Brahman indeed shall be attained by one who always sees Brahman in action
+4. The Brahmanoblation that is to be offered to the Brahman is poured into the Brahmanfire by the Brahman it is nothing but the Brahman that is to be attained by one whose deep contemplation is the Brahmanaction
+5. For him the sacrifice is the Spirit the Spirit and the offering are one it is the Spirit that is sacrificed in its own fire and the man even in action is united with God since his mind never ceases to be fixed on Him while performing the act
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 4.25 spoken by भगवान. [/INST] Verse 4.25 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: दवमवपर यजञ यगन परयपसत बरहमगनवपर यजञ यजञनवपजहवत 425
+
+Translations:
+1. Some yogis resort only to the sacrifice relating to gods others offer sacrifice into the fire of Brahman solely through sacrifice
+2. Other yogis undertake sacrifice to gods alone while others offer the Self as a sacrifice by themselves in the fire of Brahman
+3. Some yogis perform sacrifice to the gods alone while others who have realized the Self offer the Self as sacrifice in the fire of Brahman alone
+4. Certain other men of Yoga are completely devoted to yajna connected with the devas and offer that yajna simply as a yajna into the insatiable fire of the Brahman
+5. Some sages sacrifice to the powers while others offer themselves on the altar of the eternal
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 4.26 spoken by भगवान. [/INST] Verse 4.26 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: शरतरदननदरयणयनय सयमगनष जहवत शबददनवषयननय इनदरयगनष जहवत 426
+
+Translations:
+1. Others offer as oblations hearing and other senses into the fires of restraint Some others offer as oblations the objects of the senses such as sound and the rest into the fires of their senses
+2. Others offer their organs such as their ears etc in the fires of selfcontrol Others offer the objects such as sound etc in the fires of their organs
+3. Some again offer the organ of hearing and other senses as a sacrifice in the fire of restraint others offer sound and other objects of the senses as a sacrifice in the fire of the senses
+4. Others offer their senseorgans such as the sense of hearing and the rest into the fires of restraint others offer objects such as sound and the rest into the fires of their senseorgans
+5. Some sacrifice their physical senses in the fire of selfcontrol others offer up their contact with external objects in the sacrificial fire of their senses
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 4.27 spoken by भगवान. [/INST] Verse 4.27 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: सरवणनदरयकरमण परणकरमण चपर आतमसयमयगगन जहवत जञनदपत 427
+
+Translations:
+1. Some again offer as an oblation the functions of the senses and the activity of the vital breaths into the fire of the Yoga of restraint of the mind kindled by knowledge
+2. Others offer all the activities of the organs and the activities of the vital force into the fire of the yoga of selfcontrol lit by Knowledge
+3. Others again sacrifice all the functions of the senses and those of the breath vital energy or Prana in the fire of the Yoga of selfrestraint kindled by knowledge
+4. Some others offer all the actions of their senseorgans and the actions of their lifebreath into the fire of the Yoga of selfcontrol ignited by wisdom
+5. Others again sacrifice their activities and vitality in the spiritual fire of selfabnegation kindled by wisdom
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 4.28 spoken by भगवान. [/INST] Verse 4.28 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: दरवययजञसतपयजञ यगयजञसतथपर सवधययजञनयजञशच यतय सशतवरत 428
+
+Translations:
+1. Selfcontrolled and firm of resolve others perform the sacrifice of material objects or austerities or yoga while others offer their scriptural study and knowledge
+2. Similarly others are performers of sacrifices through wealth through austerity through yoga and through study and knowledge others are ascetics with severe vows
+3. Others again offer wealth austerity and Yoga as sacrifice while ascetics of selfrestraint and rigid vows offer the study of scriptures and knowledge as sacrifice
+4. These are the performers of sacrifices with material objects the performers of sacrifices with penance and the performers of sacrifices with Yoga Likewise there are other ascetics with rigid vows whose sacrifices are the svadhyayaknowledge
+5. Others offer as their sacrifice wealth austerities and meditation Monks wedded to their vows renounce their scriptural learning and even their spiritual powers
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 4.29 spoken by भगवान. [/INST] Verse 4.29 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: अपन जहवत परण परणऽपन तथऽपर परणपनगत रदधव परणयमपरयण 429
+
+Translations:
+1. Others with restricted diets are devoted to the control of breath Some sacrifice the inward breath in the outward breath similarly others sacrifice the outward breath in the inward breath Some others stopping the flow of both the inward and outward breaths sacrifice the inward and outward breaths
+2. Constantly practicing control of the vital forces by stopping the movements of the outgoing and incoming breaths some offer as a sacrifice the outgoing breath into the incoming breath while still others the incoming breath into the outgoing breath
+3. Others offer as sacrifice the outgoing breath into the incoming and the incoming into the outgoing restraining the flow of the outgoing and the incoming breaths solely absorbed in the restraint of the breath
+4. Some sages offer the prana into the apana likewise others offer the apana into the prana Having controlled both the courses of the prana and apana the same sages with their desires fulfilled by the above activities and with their food restricted offer the pranas into pranas All these persons know what sacrifices are and have their sins destroyed by them
+5. There are some who practice controlling the vital energy and governing the subtle forces of prana and apana thereby sacrificing their prana to apana or their apana to prana
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 4.30 spoken by भगवान. [/INST] Verse 4.30 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: अपर नयतहर परणनपरणष जहवत सरवऽपयत यजञवद यजञकषपतकलमष 430
+
+Translations:
+1. All these know the meaning of sacrifices and through sacrifices their sins are eradicated Those who subsist on the ambrosial food the remnants of sacrifices go to eternal Brahman
+2. Others having their food regulated offer the vital forces in the vital forces All of them are knowers of the sacrifice and have their sins destroyed by the sacrifice
+3. Others who regulate their diet offer lifebreaths in each lifebreath All these are knowers of sacrifice whose sins are destroyed through sacrifice
+4. Some sages offer the prana into the apana likewise others offer the apana into the prana Having controlled both the courses of the prana and apana the same sages with their desires fulfilled by the above activities and with their food restricted offer the pranas into pranas All these persons know what sacrifices are and have their sins destroyed by them
+5. Others controlling their diet sacrifice their worldly life to the spiritual fire All understand the principle of sacrifice and by it their sins are washed away
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 4.31 spoken by भगवान. [/INST] Verse 4.31 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: यजञशषटमतभज यनत बरहम सनतनम नय लकऽसतययजञसय कतऽनय करसततम 431
+
+Translations:
+1. This world is not for one who makes no sacrifice how then for the other O Arjuna
+2. Those who partake of the nectar left over after a sacrifice reach the eternal Brahman This world ceases to exist for one who does not perform sacrifices what then to speak of the other world O best among the Kurus Arjuna
+3. Those who eat the remnants of the sacrifice which are like nectar go to the eternal Brahman This world is not for the one who does not perform sacrifice how then can they have the other O Arjuna
+4. The eaters of the sacrificeordained nectar attain the eternal Brahman This world is not for a nonsacrificer how can there be the other O best of the Kurus
+5. Tasting the nectar of immortality as the reward of sacrifice they reach the Eternal This world is not for those who refuse to sacrifice nor is the other world
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 4.32 spoken by भगवान. [/INST] Verse 4.32 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: एव बहवध यजञ वतत बरहमण मख करमजनवदध तनसरवनव जञतव वमकषयस 432
+
+Translations:
+1. Thus many forms of sacrifices have been spread out as means of reaching Brahman individual self in its own nature Know that all of these are born of actions Knowing thus you will be free
+2. Thus various kinds of sacrifices are spread at the mouth of the Vedas Know them all to be born of action Knowing this you will become liberated
+3. Thus manifold sacrifices are spread out before Brahman at the face of Brahman Know them all to be born of action and thus knowing you shall be liberated
+4. Thus sacrifices of many varieties have been elaborated upon by the mouth of the Brahman Know them all as having sprung from actions By knowing thus you shall be liberated
+5. In this way other sacrifices may also be undertaken for the sake of the Spirit Know that they all depend on action Knowing this you will be free
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 4.33 spoken by भगवान. [/INST] Verse 4.33 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: शरयनदरवयमयदयजञजजञनयजञ परनतप सरव करमखल परथ जञन परसमपयत 433
+
+Translations:
+1. The sacrifice of knowledge is superior to material sacrifice O Arjuna all actions and everything else culminate in knowledge
+2. O destroyer of enemies knowledge considered as a sacrifice is greater than sacrifices requiring materials O son of Prtha all actions in their totality culminate in knowledge
+3. Superior is wisdomsacrifice to the sacrifice with objects O Parantapa scorcher of the foes All actions in their entirety O Arjuna culminate in knowledge
+4. The sacrifice of knowledge is superior to the sacrifice of material things O son of Prtha destroyer of enemies All actions leaving nothing behind come to an end in knowledge
+5. The sacrifice of wisdom is superior to any material sacrifice for O Arjuna the pinnacle of action is always realization
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 4.34 spoken by भगवान. [/INST] Verse 4.34 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: तदवदध परणपतन परपरशनन सवय उपदकषयनत त जञन जञननसतततवदरशन 434
+
+Translations:
+1. Know this through prostration questioning and service The wise who have realized the truth will instruct you in knowledge
+2. Know that the wise ones who have realized the Truth will impart the Knowledge to you through prostration inquiry and service
+3. Know that the wise who have realized the truth will instruct thee in that knowledge through long prostration supplication and service
+4. Learn this from those endowed with knowledge through prostration inquiry and service offered to them Those who are endowed with knowledge and are capable of showing the truth will give you the truth nearby
+5. This you shall learn by prostrating yourself at the masters feet questioning them and serving them The wise who have realized the truth will teach you wisdom
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 4.35 spoken by भगवान. [/INST] Verse 4.35 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: यजजञतव न पनरमहमव यसयस पणडव यन भतनयशषण दरकषयसयतमनयथ मय 435
+
+Translations:
+1. Knowing this O Arjuna you will not fall again into delusion in this wayby that knowledge you will see all beings without exception in yourself and then in Me
+2. Knowing this O Pandava you will not be deluded again in this way and through it you will see all beings without exception in the Self and also in Me
+3. Knowing that thou shalt not O Arjuna again be deluded like this and by that thou shalt see all beings in thyself and also in me
+4. By knowing this you will not be deluded again O son of Pandu and by this means you will see all beings without exception in yourself that is in Me
+5. Having known That you shall never again be confounded and O Arjuna by the power of that wisdom you shall see all these people as if they were your own Self and therefore as Me
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 4.36 spoken by भगवान. [/INST] Verse 4.36 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: अप चदस पपभय सरवभय पपकततम सरव जञनपलवनव वजन सनतरषयस 436
+
+Translations:
+1. Even if you are the most sinful of all sinners you can cross over all sins by the boat of knowledge alone
+2. Even if you are the worst sinner among all sinners you can still cross over all wickedness with the raft of Knowledge alone
+3. Even if thou art the most sinful of all sinners yet thou shalt surely cross over all sins by the raft of knowledge
+4. Even if you are the highest sinner among all sinners you can cross over the ocean of all sins by the boat of knowledge
+5. Even if you are the greatest of sinners you will cross over all sin by the ferryboat of wisdom
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 4.37 spoken by भगवान. [/INST] Verse 4.37 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: यथधस समदधऽगनरभसमसतकरतऽरजन जञनगन सरवकरमण भसमसतकरत तथ 437
+
+Translations:
+1. Just as a burning fire turns fuel to ashes O Arjuna so does the fire of knowledge turn all karmas to ashes
+2. O Arjuna just as a blazing fire reduces wood to ashes similarly the fire of Knowledge reduces all actions to ashes
+3. As the blazing fire reduces fuel to ashes O Arjuna so does the fire of knowledge reduce all actions to ash
+4. Just as a fire that is wellinflamed reduces fuel to ashes so too does the fire of knowledge reduce all actions to ashes
+5. As the kindled fire consumes the fuel so O Arjuna the embers of action are burnt to ashes in the flame of wisdom
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 4.38 spoken by भगवान. [/INST] Verse 4.38 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: न ह जञनन सदश पवतरमह वदयत ततसवय यगससदध कलनतमन वनदत 438
+
+Translations:
+1. For there is no purifier equal to knowledge he who is perfected in Karma Yoga finds this knowledge of his own accord in himself in due time
+2. Indeed there is nothing purifying here comparable to Knowledge One who has become perfected over time through yoga realizes That in their own heart
+3. Verily there is no purifier in this world like knowledge He who is perfected in Yoga finds it within the Self in due time
+4. In this world there exists no purifier comparable to knowledge One who becomes perfect in Yoga finds this of their own accord in their Self in due course
+5. There is nothing in the world so purifying as wisdom and he who is a perfect saint finds that at last within himself
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 4.39 spoken by भगवान. [/INST] Verse 4.39 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: शरदधवललभत जञन ततपर सयतनदरय जञन लबधव पर शनतमचरणधगचछत 439
+
+Translations:
+1. He who has faith is intent on it and has mastered his senses attains knowledge Having attained knowledge he quickly goes to supreme peace
+2. The one who has faith is diligent and has control over their organs attains Knowledge Achieving Knowledge one soon attains supreme Peace
+3. The one who is full of faith devoted to it and has subdued their senses obtains this knowledge and upon obtaining the knowledge they attain the supreme peace immediately
+4. He who has faith gains knowledge if he is solely intent upon it and has his senseorgans wellcontrolled Having gained the knowledge he soon attains the Supreme Peace
+5. He who is full of faith attains wisdom and he who can control his senses having attained that wisdom will soon attain Supreme Peace
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 4.40 spoken by भगवान. [/INST] Verse 4.40 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: अजञशचशरददधनशच सशयतम वनशयत नय लकऽसत न पर न सख सशयतमन 440
+
+Translations:
+1. The ignorant the faithless and the doubting one perish for the doubting one there is neither this world nor the one beyond nor happiness
+2. One who is ignorant and faithless and has a doubting mind perishes Neither this world nor the next nor happiness exists for one who has a doubting mind
+3. The ignorant the faithless and the doubting self go to destruction there is neither this world nor the other nor happiness for the doubting one
+4. But he who is ignorant and has no faith perishes with his mind full of doubts Neither this world nor the other nor happiness is for a person who is by nature full of doubts
+5. But the ignorant man and he who has no faith and the skeptic are lost Neither in this world nor elsewhere is there any happiness in store for him who always doubts
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 4.41 spoken by भगवान. [/INST] Verse 4.41 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: यगसनयसतकरमण जञनसछननसशयम आतमवनत न करमण नबधननत धनञजय 441
+
+Translations:
+1. Actions do not bind him O Arjuna who has renounced them through Karma Yoga and whose doubts have been dispelled by knowledge and who thus possesses a steady mind
+2. O Dhananjaya Arjuna actions do not bind one who has renounced actions through yoga whose doubts have been fully dispelled by Knowledge and who is not inattentive
+3. He who has renounced actions through Yoga whose doubts have been dispelled by knowledge and who is selfpossessedsuch a one is not bound by actions O Arjuna
+4. O Dhananjaya Actions do not bind him who has renounced all actions through Yoga who has cut off his doubts by the sword of knowledge and who is a master of his own self
+5. But the one who has renounced their actions for meditation who has cleaved their doubts in two by the sword of wisdom and who remains always enthroned in their Self is not bound by their actions
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 4.42 spoken by भगवान. [/INST] Verse 4.42 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: तसमदजञनसभत हतसथ जञनसनऽऽतमन छततवन सशय यगमतषठततषठ भरत 442
+
+Translations:
+1. Therefore sever with the sword of knowledge this doubt present in your heart resulting from ignorance concerning the Self Practice this Yoga O Arjuna and arise
+2. Therefore O scion of the Bharata dynasty take recourse to yoga and rise up cutting asunder with the sword of knowledge this doubt in your heart arising from ignorance
+3. Therefore with the sword of knowledge of the Self cut asunder the doubt of the self born of ignorance residing in your heart and take refuge in Yoga Arise O Arjuna
+4. Therefore thus cutting off by means of the sword of knowledge the doubt that has sprung from ignorance and exists in your heart practice the Yoga Stand up O descendant of Bharata
+5. Therefore cleave asunder with the sword of wisdom the doubts of the heart which your own ignorance has engendered and follow the path of wisdom and arise
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 5.1 spoken by अर्जुन. [/INST] Verse 5.1 of the Bhagavad Gita, spoken by अर्जुन, is as follows:
+
+Sanskrit: सनयस करमण कषण पनरयग च शसस यचछरय एतयरक तनम बरह सनशचतम 51
+
+Translations:
+1. Arjuna said O Krsna you praise the renunciation of actions and then you also praise Karma Yoga Please tell me with certainty which of these is the superior one leading to the ultimate good
+2. Arjuna said O Krsna you praise renunciation of actions and at the same time Karmayoga Please tell me for certain which one is better between these two
+3. Arjuna said O Krishna you praise renunciation of actions and also yoga Please tell me conclusively which is better of the two
+4. Arjuna said O Krsna you commend both renunciation of action and the Yoga of action which one of these two is superior Please tell me that for certain
+5. Arjuna said My Lord At one moment You praise renunciation of action at another You praise right action Tell me truly I pray which of these is more conducive to my highest welfare
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 5.2 spoken by भगवान. [/INST] Verse 5.2 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: सनयस करमयगशच नशरयसकरवभ तयसत करमसनयसतकरमयग वशषयत 52
+
+Translations:
+1. The Lord said Renunciation of actions and Karma Yoga both lead to the highest excellence however of the two Karma Yoga surpasses renunciation of actions
+2. The Blessed Lord said Both renunciation of actions and Karmayoga lead to liberation however Karmayoga excels over renunciation of actions
+3. The Blessed Lord said Renunciation and the Yoga of action both lead to the highest bliss but of the two the Yoga of action is superior to the renunciation of action
+4. The Bhagavat said Both renunciation and the Yoga of action effect salvation however of these two the Yoga of action is superior to renunciation of action
+5. Lord Shri Krishna replied Both renunciation of action and the path of right action lead to the highest however right action is the better of the two
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 5.3 spoken by भगवान. [/INST] Verse 5.3 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: जञय स नतयसनयस य न दवषट न कङकषत नरदवनदव ह महबह सख बनधतपरमचयत 53
+
+Translations:
+1. He who neither hates nor desires and is beyond the pairs of opposites is to be understood as an everrenouncer Therefore he is easily set free from bondage O Arjuna
+2. He who neither hates nor craves should be known as a man of constant renunciation
+3. He should be known as a perpetual Sannyasi who neither hates nor desires for free from the pairs of opposites O mightyarmed Arjuna he is easily freed from bondage
+4. That person may be considered a man of permanent renunciation who neither hates nor desires For O mightyarmed one He who is free from the pairs of opposites is easily released from bondage of action
+5. He is a true ascetic who never desires nor dislikes who is unaffected by the opposites and is easily freed from bondage
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 5.4 spoken by भगवान. [/INST] Verse 5.4 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: सखययग पथगबल परवदनत न पणडत एकमपयसथत समयगभयरवनदत फलम 54
+
+Translations:
+1. Children not the learned speak of Sankhya and Yoga as distinct however he who is firmly set in one attains the fruit of both
+2. The fools not the learned ones speak of Sankhya and Karma yoga as being different Anyone who properly resorts to either one of them gets the results of both
+3. Children not the wise speak of knowledge and the Yoga of action or the performance of action as though they are distinct and different he who is truly established in one obtains the fruits of both
+4. The childish and not the wise proclaim the paths of knowledge and Yoga to be different He who has properly resorted to even one of these two gets the fruit of both
+5. Only the unenlightened speak of wisdom and right action as separate the wise do not If anyone knows one they enjoy the fruit of both
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 5.5 spoken by भगवान. [/INST] Verse 5.5 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: यतसखय परपयत सथन तदयगरप गमयत एक सखय च यग च य पशयत स पशयत 55
+
+Translations:
+1. That state which is reached by the Sankhyans the same is also attained by the Yogins that is the same state is achieved by those who are Karma Yogins He alone is wise who perceives that the Sankhya and the Yoga are one and the same due to their having the same result
+2. The state that is reached by the Sankhyas and that is also reached by the yogis is seen by one who sees Sankhya and yoga as one
+3. That place which is reached by the Sankhyas or the Jnanis is also reached by the Yogis Karma Yogis He who sees knowledge and the performance of action Karma Yoga as one sees truly
+4. Those who are knowledgeable reach the same state as those who practice Yoga so whoever sees the knowledgepath and the Yoga as one sees correctly
+5. The level which is attained through wisdom is also reached through right action He who perceives that the two are one knows the truth
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 5.6 spoken by भगवान. [/INST] Verse 5.6 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: सनयससत महबह दखमपतमयगत यगयकत मनरबरहम नचरणधगचछत 56
+
+Translations:
+1. But O mightyarmed one renunciation is hard to attain without practicing Yoga The sage who contemplates and follows Yoga soon reaches the Brahman the self or Atman
+2. But O mightyarmed one renunciation is hard to attain without Karma yoga The meditative man equipped with yoga attains Brahman without delay
+3. But O mightyarmed Arjuna renunciation is hard to attain without Yoga the sage who is in harmony with Yoga quickly goes to Brahman
+4. O mightyarmed Arjuna Renunciation is indeed hard to attain except through Yoga the sage who is the master of Yoga quickly attains the Brahman
+5. Without concentration O Mighty One renunciation is difficult But the sage who is always meditating on the Divine shall soon attain the Absolute
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 5.7 spoken by भगवान. [/INST] Verse 5.7 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: यगयकत वशदधतम वजततम जतनदरय सरवभततमभततम करवननप न लपयत 57
+
+Translations:
+1. He who follows the Yoga and is pure in mind who has subdued his self and has conquered his senses and whose self has become the self of all beings even while he is acting remains untainted
+2. Endowed with yoga pure in mind controlled in body a conqueror of the organs the Self of the selves of all beingshe does not become tainted even while performing actions When this person resorts to nitya and naimittika rites and duties as a means to the achievement of full illumination and thus becomes fully enlightened then even when he acts through the apparent functions of the mind organs etc he does not become affected
+3. He who is devoted to the path of action whose mind is pure who has conquered the self who has subdued his senses and who realizes his Self as the Self in all beings though acting is not tainted
+4. A master of yoga whose self mind and intellect is very pure the senseorgans are controlled and the soul is realized to be the soul of all beingshe is not stained even though he is a performer of actions
+5. He who is spiritual pure has overcome his senses and his personal self and has realized his highest Self as the Self of alleven though he acts he is not bound by his actions
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 5.8 spoken by भगवान. [/INST] Verse 5.8 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: नव कचतकरमत यकत मनयत तततववत पशयन शरणवनसपशञजघरननशननगचछनसवपन शवसन 58
+
+Translations:
+1. The one who knows the truth and is devoted to yoga should think I am not doing anything even though they are seeing hearing touching smelling eating moving sleeping and breathing
+2. Remaining absorbed in the Self the knower of Reality should think I certainly do not do anything even while seeing hearing touching smelling eating moving sleeping breathing speaking releasing holding opening and closing the eyesremembering that the organs function in relation to the objects of the organs
+3. I do nothing at all thus would the harmonized knower of Truth think seeing hearing touching smelling eating going sleeping and breathing
+4. A master of Yoga knowing the reality would think I do not perform any action at all For he who while seeing hearing touching smelling eating going sleeping and breathing
+5. Though the saint sees hears touches smells eats moves sleeps and breathes yet he knows the truth and knows that it is not he who acts
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 5.9 spoken by भगवान. [/INST] Verse 5.9 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: परलपनवसजनगहणनननमषननमषननप इनदरयणनदरयरथष वरतनत इत धरयन 59
+
+Translations:
+1. Speaking discharging grasping opening and closing his eyes etc he should always bear in mind that the senses operate among senseobjects
+2. Remaining absorbed in the Self the knower of Reality should think I certainly do not do anything even while seeing hearing touching smelling eating moving sleeping breathing speaking releasing holding opening and closing the eyesremembering that the organs function in relation to the objects of the organs
+3. Speaking letting go seizing opening and closing the eyes one should be convinced that the senses move among the senseobjects
+4. Taking rejecting receiving opening and closing the eyes bear in mind that the senseorgans are on their respective objects and
+5. Though he talks gives receives opens his eyes and shuts them he still knows that his senses are merely disporting themselves among the objects of perception
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 5.10 spoken by भगवान. [/INST] Verse 5.10 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: बरहमणयधय करमण सङग तयकतव करत य लपयत न स पपन पदमपतरमवमभस 510
+
+Translations:
+1. He who acts without attachment reposing all actions on Brahman Prakṛti is untouched by evil just as a lotus leaf is untouched by water
+2. One who acts by dedicating their actions to Brahman and by renouncing attachment they do not become polluted by sin just as a lotus leaf is not by water
+3. He who does actions offering them to Brahman and abandoning attachment is not tainted by sin just as a lotus leaf is not tainted by water
+4. Who performs actions by offering them to the Brahman and giving up attachmentthey are not stained by sin just as a lotus leaf is not stained by water
+5. He who dedicates his actions to the Spirit without any personal attachment to them is no more tainted by sin than the water lily is wetted by water
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 5.11 spoken by भगवान. [/INST] Verse 5.11 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: कयन मनस बदधय कवलरनदरयरप यगन करम करवनत सङग तयकतवऽऽतमशदधय 511
+
+Translations:
+1. Yogins renouncing attachment do actions with merely the body mind intellect and senses for the purification of the self
+2. By giving up attachment the yogis undertake work solely through the body mind intellect and even the organs for their own purification
+3. Yogis having abandoned attachment perform actions only through the body mind intellect and even the senses for the purification of the self
+4. Having given up attachment the men of Yoga perform action just with the body with the mind with intellect and also with their senseorgans for attaining the Self
+5. The sage performs his action dispassionately using his body mind intellect and even his senses always as a means for purification
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 5.12 spoken by भगवान. [/INST] Verse 5.12 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: यकत करमफल तयकतव शनतमपनत नषठकम अयकत कमकरण फल सकत नबधयत 512
+
+Translations:
+1. A yogi renouncing the fruits of their actions attains lasting peace But the unsteady person who is attached to the fruits of their actions being driven by desire is bound
+2. Giving up the results of work by becoming resolute in faith one attains peace arising from steadfastness One who is lacking in resolute faith being attached to the results under the impulse of desire becomes bound
+3. The one who is united the wellpoised or harmonized having abandoned the fruit of action attains eternal peace whereas the one who is not united the unsteady or unbalanced impelled by desire and attached to the fruit is bound
+4. Having abandoned attachment to the fruit of actions the master of Yoga attains the highest Peace But one who is not a master of Yoga and is attached to the fruit of action is bound by their actions born of desire
+5. Having abandoned the fruit of action he wins eternal peace Others unacquainted with spirituality led by desire and clinging to the benefit they think will follow their actions become entangled in them
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 5.13 spoken by भगवान. [/INST] Verse 5.13 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: सरवकरमण मनस सनयसयसत सख वश नवदवर पर दह नव करवनन करयन 513
+
+Translations:
+1. The embodied self mentally resigning all actions as belonging to the city of nine gates ie the body and becoming selfcontrolled dwells happily neither acting himself nor causing the body to act
+2. The embodied man of selfcontrol having given up all actions mentally continues happily in the city of nine gates without doing or causing anyone else to do anything
+3. Mentally renouncing all actions and being selfcontrolled the embodied one happily rests in the ninegated city neither acting nor causing others body and senses to act
+4. Having renounced all actions by mind a man of selfcontrol dwells happily in his body a ninewindowed mansion neither performing nor causing others to perform any actions
+5. Mentally renouncing all actions the selfcontrolled soul enjoys bliss in this body the city of the nine gates neither doing anything themselves nor causing anything to be done
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 5.14 spoken by भगवान. [/INST] Verse 5.14 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: न करततव न करमण लकसय सजत परभ न करमफलसयग सवभवसत परवरतत 514
+
+Translations:
+1. The Lord of the body the Self ie the Jiva does not create agency nor actions nor union with the fruits of actions in relation to the world of selves only the inherent tendencies function
+2. The Self does not create agency or any objects of desire for anyone nor does it associate with the results of actions rather it is Nature that acts
+3. Neither does the Lord create agency nor actions for the world nor union with the fruits of actions rather it is Nature that acts
+4. The Lord Self acquires neither the state of being a creator of the world nor the actions nor the connection with the fruits of their actions But it is the inherent nature in It that exerts
+5. The Lord of this universe has not ordained activity nor any incentive thereto nor any relation between an act and its consequences all this is the work of Nature
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 5.15 spoken by भगवान. [/INST] Verse 5.15 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: नदतत कसयचतपप न चव सकत वभ अजञननवत जञन तन महयनत जनतव 515
+
+Translations:
+1. The allpervasive One takes away neither the sin nor the merit of anyone Knowledge is enveloped by ignorance and creatures are thereby deluded
+2. The Omnipresent neither accepts anyones sin nor even virtue knowledge remains covered by ignorance thus the creatures become deluded
+3. The Lord takes neither the demerit nor the merit of any knowledge is enveloped by ignorance and beings are deluded
+4. The Omnimanifest Soul takes neither sin nor merit born of any action upon itself But perfect knowledge is clouded by Illusion and thus the creatures are deluded
+5. The Lord does not accept responsibility for any persons sin or merit they are deluded for wisdom is submerged in ignorance within them
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 5.16 spoken by भगवान. [/INST] Verse 5.16 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: जञनन त तदजञन यष नशतमतमन तषमदतयवजजञन परकशयत ततपरम 516
+
+Translations:
+1. But for those in whom this ignorance is destroyed by the knowledge of the Self that knowledge in their case is supreme and shines brightly like the sun
+2. But in the case of those whose ignorance is destroyed by knowledge of the Self their knowledge like the sun reveals that supreme Reality
+3. But to those whose ignorance is destroyed by knowledge of the Self like the sun knowledge reveals the Supreme Brahman
+4. In the case of those whose illusion has been destroyed by Selfknowledge that knowledge illuminates itself like the sun
+5. Surely wisdom is like the sun revealing the supreme truth to those whose ignorance has been dispelled by the wisdom of the Self
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 5.17 spoken by भगवान. [/INST] Verse 5.17 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: तदबदधयसतदतमनसतननषठसततपरयण गचछनतयपनरवतत जञननरधतकलमष 517
+
+Translations:
+1. Those whose intellects pursue it whose minds think about it who undergo discipline for it and who hold it as their highest object have their impurities cleansed by knowledge and go from whence there is no return
+2. Those whose intellect is absorbed in That whose Self is That who are steadfast in That and who have That as their supreme Goalthey attain the state of nonreturning their impurities having been removed by Knowledge
+3. Their intellect absorbed in That their self being That established in That with That as their supreme goal they go whence there is no return their sins dispelled by knowledge
+4. Those who have their intellect and self mind devoted to This who have established themselves in This and have This alone as their supreme goal and who have washed off their sins through perfect knowledgethey reach a state from which there is no more return
+5. Meditating on the divine having faith in the divine concentrating on the divine and losing themselves in the divine their sins dissolve in wisdom and they go from whence there is no return
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 5.18 spoken by भगवान. [/INST] Verse 5.18 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: वदयवनयसपनन बरहमण गव हसतन शन चव शवपक च पणडत समदरशन 518
+
+Translations:
+1. The sages look with an equal eye on one endowed with learning and humility a Brahmana a cow an elephant a dog and a dogeater
+2. The learned ones look with equanimity on a Brahmana endowed with learning and humility a cow an elephant and even a dog as well as one who eats dog meat
+3. Sages look with an equal eye on a Brahmana endowed with learning and humility on a cow an elephant a dog and even an outcaste
+4. The wise by nature look equally upon a Brahmana rich in learning and humility a cow an elephant and even a dog and a dogcooker an outcaste
+5. Sages look upon all equally whether they be a minister of learning and humility an infidel a cow an elephant or a dog
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 5.19 spoken by भगवान. [/INST] Verse 5.19 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: इहव तरजत सरग यष समय सथत मन नरदष ह सम बरहम तसमदबरहमण त सथत 519
+
+Translations:
+1. Here itself those whose minds rest in equanimity overcome samsara For the Brahman individual self when uncontaminated by Prakriti is the same everywhere therefore they abide in Brahman
+2. Here itself is mirth attained by those whose minds are established in sameness Since Brahman is the same in all and free from defects they are established in Brahman
+3. Even here in this world those whose minds rest in reality overcome birth Brahman is indeed spotless and real therefore they are established in Brahman
+4. The one who knows Brahman who is disillusioned established in Brahman and has a firm intellect would neither rejoice upon meeting a friend nor get agitated upon meeting a foe
+5. Even in this world those whose minds remain always balanced fixed on the Supreme conquer their earthly life for the Supreme has neither blemish nor bias
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 5.20 spoken by भगवान. [/INST] Verse 5.20 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: न परहषयतपरय परपय नदवजतपरपय चपरयम सथरबदधरसममढ बरहमवदबरहमण सथत 520
+
+Translations:
+1. He who knows Brahman individual self and abides in Brahman whose mind is steadfastly focused on the self and undeluded by body consciousnesshe neither rejoices at gaining what is pleasant nor grieves on obtaining what is unpleasant
+2. A knower of Brahman who is established in Brahman should have their intellect steady and should not be deluded They should not get delighted by getting what is desirable nor become dejected by getting what is undesirable
+3. Resting in Brahman with a steady intellect and undeluded the knower of Brahman neither rejoices upon obtaining what is pleasant nor grieves upon obtaining what is unpleasant
+4. He who with his mind not attached to external contacts finds happiness in the Selfthat person with his mind engaged in Yoga easily pervades the Brahman suffering no loss
+5. He who knows and lives in the Absolute remains unmoved and unperturbed he is not elated by pleasure nor depressed by pain
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 5.21 spoken by भगवान. [/INST] Verse 5.21 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: बहयसपरशषवसकततम वनदतयतमन यतसखम स बरहमयगयकततम सखमकषयमशनत 521
+
+Translations:
+1. He whose mind is detached from external contact and finds happiness in the Selfhe has his mind engaged in the contemplation of Brahman and enjoys undecaying bliss
+2. With his heart unattached to external objects he gets the bliss that is in the Self With his heart absorbed in meditation on Brahman he acquires undying Bliss
+3. With the self unattached to external contacts he finds happiness in the Self with the self engaged in the meditation of Brahman he attains endless happiness
+4. The enjoyments that arise from contact with objects are nothing but sources of misery having both a beginning and an end Therefore an intelligent person does not take delight in them O son of Kunti
+5. He finds happiness in his own Self and enjoys eternal bliss whose heart does not yearn for the contacts of the earth and whose Self is one with the Everlasting
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 5.22 spoken by भगवान. [/INST] Verse 5.22 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: य ह ससपरशज भग दखयनय एव त आदयनतवनत कनतय न तष रमत बध 522
+
+Translations:
+1. For those pleasures that are born of contact are wombs of pain They have a beginning and an end O Arjuna the wise do not rejoice in them
+2. Since enjoyments that result from contact with objects are indeed the sources of sorrow having a beginning and an end O son of Kunti the wise one does not delight in them
+3. The enjoyments that arise from contact are only sources of pain for they have a beginning and an end O Arjuna the wise do not rejoice in them
+4. Whosoever right here before abandoning the body is capable of bearing the force sprung from desire and wrathhe is considered to be a man of Yoga and a happy man
+5. The joys that spring from external associations bring pain they have their beginnings and their endings The wise person does not rejoice in them
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 5.23 spoken by भगवान. [/INST] Verse 5.23 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: शकनतहव य सढ परकशररवमकषणत कमकरधदभव वग स यकत स सख नर 523
+
+Translations:
+1. He who is able even here before being released from the body to bear the impulse generated by desire and anger he is a Yogin competent for selfrealisation he is the happy man
+2. One who can withstand here itself before departing from the body the impulse arising from desire and anger that person is a yogi they are happy
+3. He who is able while still here in this world to withstand the impulse born out of desire and anger before the liberation from the body he is a Yogi and he is a happy man
+4. He whose pleasure delight and light are all withinO son of Prthahe attains the supreme Yoga becoming the Brahman himself
+5. He who before leaving his body learns to overcome the promptings of desire and anger is a saint and is happy
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 5.24 spoken by भगवान. [/INST] Verse 5.24 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: यऽनतसखऽनतररमसतथनतरजयतरव य स यग बरहमनरवण बरहमभतऽधगचछत 524
+
+Translations:
+1. He whose joy is within whose pleasure is within and whose light is withinhe is a yogin who having become Brahman attains the bliss of Brahman
+2. One who is content within whose pleasure is within and whose light is only within that yogi having become Brahman attains absorption into Brahman
+3. He who is happy within who rejoices within and who is illuminated within that Yogi attains absolute freedom or Moksha becoming Brahman himself
+4. The seers whose doubts have decayed by whom dualities have been cut off whose minds are controlled and who delight in the welfare of all they attain the Brahman the Transcendent One
+5. He who is happy within himself and has found its peace and in whom the inner light shines that sage attains eternal bliss and becomes one with the spirit
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 5.25 spoken by भगवान. [/INST] Verse 5.25 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: लभनत बरहमनरवणमषय कषणकलमष छननदवध यततमन सरवभतहत रत 525
+
+Translations:
+1. The sages who are free from the pairs of opposites whose minds are well subdued and who are devoted to the welfare of all beings become cleansed of all impurities and attain the bliss of Brahman
+2. The seers whose sins have been attenuated who are free from doubt whose senses are under control who are engaged in doing good to all beings attain absorption in Brahman
+3. The sages obtain absolute freedom or Moksha when their sins have been destroyed their dualities have been torn asunder they are selfcontrolled and they are intent on the welfare of all beings
+4. At all times there is the transcendent Brahman for the ascetics who have severed their connection with desire and anger who have controlled their minds and have realized their Self
+5. Sages whose sins have been washed away whose sense of separateness has dissipated who have subdued themselves and seek only the welfare of all come to the Eternal Spirit
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 5.26 spoken by भगवान. [/INST] Verse 5.26 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: कमकरधवयकतन यतन यतचतसम अभत बरहमनरवण वरतत वदततमनम 526
+
+Translations:
+1. To those who are free from desire and wrath who are accustomed to exerting themselves whose thoughts are controlled and who have conquered itthe beatitude of Brahman is close at hand
+2. To those monks who have control over their internal organs who are free from desire and anger who have known the Self there is absorption into Brahman either way
+3. Absolute freedom exists on all sides for those selfcontrolled ascetics who are free from desire and anger who have controlled their thoughts and who have realized the Self
+4. Warding off external contacts keeping the sense of sight between the two wandering ones counterbalancing both the forward and backward moving forces that travel within what is crooked
+5. Saints who know themselves who control their minds and feel neither desire nor anger find eternal bliss everywhere
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 5.27 spoken by भगवान. [/INST] Verse 5.27 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: सपरशनकतव बहरबहयशचकषशचवनतर भरव परणपन सम कतव नसभयनतरचरण 527
+
+Translations:
+1. Shutting off outward contacts fixing the gaze between the eyebrows realizing inward and outward breaths moving in the nostrils
+2. Keeping external objects outside fixing the eyes at the juncture of the eyebrows and controlling the outgoing and incoming breaths that move through the nostrils the contemplative who has mastery over his organs mind and intellect should be fully intent on Liberation and free from desire fear and anger He who is ever thus is verily free
+3. Shutting out all external contacts and fixing the gaze between the eyebrows realizing the outgoing and incoming breaths moving within the nostrils
+4. The sage who has controlled his senseorgans mind and intellect whose chief aim is emancipation and from whom desire fear and wrath have departedhe remains ever free
+5. Excluding external objects with his gaze fixed between the eyebrows and the inward and outward breathings passing equally through his nostrils
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 5.28 spoken by भगवान. [/INST] Verse 5.28 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: यतनदरयमनबदधरमनरमकषपरयण वगतचछभयकरध य सद मकत एव स 528
+
+Translations:
+1. The sage who has controlled his senses mind and intellect who is intent on release as his final goal freed forever from desire fear and wrath is indeed liberated forever
+2. Keeping external objects outside fixing the eyes at the juncture of the eyebrows and controlling the outgoing and incoming breaths that move through the nostrils the contemplative who has mastery over his organs mind and intellect should be fully intent on Liberation and free from desire fear and anger He who is ever thus is verily free
+3. With the senses mind and intellect ever controlled having liberation as their supreme goal free from desire fear and anger the sage is truly liberated forever
+4. Having known Me as the Enjoyer of the fruits of sacrifices and austerities as the great Lord of all the worlds and as the Friend of all beings he attains peace
+5. Governing sense mind and intellect intent on liberation free from desire fear and anger the sage is eternally free
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 5.29 spoken by भगवान. [/INST] Verse 5.29 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: भकतर यजञतपस सरवलकमहशवरम सहद सरवभतन जञतव म शनतमचछत 529
+
+Translations:
+1. Knowing Me as the enjoyer of all sacrifices and austerities as the Supreme Lord of all worlds as the Friend of every being he attains peace
+2. One attains peace by knowing Me who am the great Lord of all the worlds the enjoyer of sacrifices and austerities and the friend of all creatures
+3. He who knows Me as the enjoyer of sacrifices and austerities the great Lord of all the worlds and the friend of all beings attains peace
+4. There is no such translation for this shloka
+5. Knowing Me as the One who gladly receives all offerings of austerity and sacrifice as the Mighty Ruler of all the Worlds and the Friend of all beings he passes to Eternal Peace
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 6.1 spoken by भगवान. [/INST] Verse 6.1 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: अनशरत करमफल करय करम करत य स सनयस च यग च न नरगनरन चकरय 61
+
+Translations:
+1. The Lord said He who performs works that ought to be done without seeking their fruitshe is a sannyasin and yogin and not he who maintains no sacred fires and performs no actions
+2. The Blessed Lord said He who performs an action which is his duty without depending on the result of the action is a monk and a yogi not so in he who does not keep afire and is actionless
+3. The Blessed Lord said He who performs his bounden duty without depending on the fruits of his actionshe is a sannyasi and a yogi not he who is without fire and without action
+4. The Bhagavad said He who performs his bounden action without depending on its fruit is the man of renunciation and the man of Yoga not he who simply remains without his fires and actions
+5. Lord Shri Krishna said He who acts out of duty without considering the consequences is truly spiritual and a true ascetic not he who merely observes rituals or shuns all action
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 6.2 spoken by भगवान. [/INST] Verse 6.2 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: य सनयसमत परहरयग त वदध पणडव न हयसनयसतसङकलप यग भवत कशचन 62
+
+Translations:
+1. That which is called Sannyasa Jnana Yoga know that to be Yoga Karma Yoga O Arjuna For no one among Karma Yogins whose delusive identification of the body with the self has not been abandoned becomes a true Karma Yogin
+2. That which they call monasticism know that to be Yoga O Pandava for nobody who has not given up expectations can be a yogi
+3. Do you O Arjuna know that Yoga is what they call renunciation no one indeed becomes a Yogi who has not renounced their thoughts
+4. What the learned call renunciation O son of Pandu know that to be the same as the Yoga For without renouncing intention for fruit one does not become a man of Yoga
+5. O Arjuna renunciation is indeed what is known as right action No one can become spiritually enlightened who has not renounced all desires
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 6.3 spoken by भगवान. [/INST] Verse 6.3 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: आररकषरमनरयग करम करणमचयत यगरढसय तसयव शम करणमचयत 63
+
+Translations:
+1. Action is said to be the means for the sage who seeks to climb the heights of Yoga but when he has climbed the heights of Yoga tranquility is said to be the means
+2. For the sage who wishes to ascend to Dhyana yoga action is said to be the means For that person once he has ascended to Dhyanayoga inaction alone is said to be the means
+3. For a sage who wishes to attain to Yoga action is said to be the means for the same sage who has attained Yoga inaction is said to be the means
+4. For a sage who is desirous of mounting upon the Yoga action is said to be the cause for the same sage when he has mounted upon the Yoga stillness is said to be the cause
+5. For the sage who seeks the heights of spiritual meditation practice is the only method and when they have attained it they must maintain themselves there through continual selfcontrol
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 6.4 spoken by भगवान. [/INST] Verse 6.4 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: यद ह ननदरयरथष न करमसवनषजजत सरवसङकलपसनयस यगरढसतदचयत 64
+
+Translations:
+1. For when one loses attachment to the things of the senses and to actions then they have abandoned all desires and are said to have climbed the heights of Yoga
+2. Verily when a man who has given up thought about everything does not get attached to senseobjects or actions he is then said to be established in Yoga
+3. When a person is not attached to the senseobjects or to actions having renounced all thoughts then they are said to have attained Yoga
+4. When a person indulges neither in what is desired by the senses nor in the actions for it then being a man who has renounced all intentions he is said to have mounted on the path of Yoga
+5. When a man renounces even the thought of initiating action and is not interested in sense objects or any results that may flow from his acts then he truly understands spirituality
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 6.5 spoken by भगवान. [/INST] Verse 6.5 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: उदधरदतमनऽऽतमन नतमनमवसदयत आतमव हयतमन बनधरतमव रपरतमन 65
+
+Translations:
+1. One should raise oneself by ones own mind and not allow oneself to sink for the mind alone is the friend of the self and the mind alone is the foe of the self
+2. One should save oneself by oneself one should not degrade oneself For oneself is indeed ones own friend oneself is indeed ones own enemy
+3. One should raise oneself by ones own self alone let not one lower oneself for the self alone is ones own friend and the self alone is ones own enemy
+4. Let a person lift themselves by themselves and let them not depress themselves For the self alone is the friend of the self and the self alone is the foe of the self
+5. Let him seek liberation with the help of his Highest Self and never disgrace his own Self For that Self is his only friend yet it can also be his enemy
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 6.6 spoken by भगवान. [/INST] Verse 6.6 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: बनधरतमऽऽतमनसतसय यनतमवतमन जत अनतमनसत शतरतव वरतततमव शतरवत 66
+
+Translations:
+1. The mind is the friend of him by whom it has been conquered But for him whose mind is not conquered the mind like an enemy remains hostile
+2. He who has conquered his own self by the self his self is his own friend But for one who has not conquered his own self his self itself acts like an enemy
+3. The Self is the friend of the self of him by whom the Self has been conquered but to the unconquered self this Self stands in the position of an enemy like an external foe
+4. The Self is the friend of that Self by which the Self has been verily subdued but in the case of a person with an unsubdued Self the Self alone would abide in enmity like an enemy
+5. To one who has conquered their lower nature with its help the Self is a friend but to one who has not done so it is an enemy
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 6.7 spoken by भगवान. [/INST] Verse 6.7 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: जततमन परशनतसय परमतम समहत शतषणसखदखष तथ मनपमनय 67
+
+Translations:
+1. Of him whose mind is conquered and who is serene the great self is wellsecured in heat and cold in pleasure and pain and in honor and dishonor
+2. The supreme Self of one who has control over the aggregate of his body and organs and who is tranquil becomes manifest He should be poised in the midst of cold and heat happiness and sorrow as well as honor and dishonor
+3. The Supreme Self of him who is selfcontrolled and peaceful remains balanced in cold and heat pleasure and pain as well as in honor and dishonor
+4. The thinking of the person with a subdued mind and thus with complete calmness remains in equilibrium in the case of others and himself in cold and heat in pleasure and pain as well as in honor and dishonor
+5. The Self of one who is selfcontrolled and has attained peace is equally unmoved by heat or cold pleasure or pain honor or dishonor
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 6.8 spoken by भगवान. [/INST] Verse 6.8 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: जञनवजञनतपततम कटसथ वजतनदरय यकत इतयचयत यग समलषटशमकञचन 68
+
+Translations:
+1. The yogin whose mind is content with knowledge of the self and also with knowledge of the difference between the self and Prakrti who is established in the self whose senses are subdued and to whom earth stone and gold all seem alike is called integrated
+2. One whose mind is satisfied with knowledge and realization who is unmoved who has his organs under control is said to be Selfabsorbed The yogi treats all alike a lump of earth a stone and gold
+3. The Yogi who is satisfied with the knowledge and wisdom of the Self who has conquered the senses and to whom a clod of earth a piece of stone and gold are all the same is said to have attained Nirvikalpa Samadhi
+4. He whose self is satisfied with knowledge and with what consists of varied thoughts who remains peaklike and has completely subdued his senses and to whom a clod a stone and a piece of gold are the samethat man of Yoga is called a master of Yoga
+5. He who desires nothing but wisdom and spiritual insight who has conquered his senses and who looks upon a lump of earth a stone and fine gold with the same eye is a real saint
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 6.9 spoken by भगवान. [/INST] Verse 6.9 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: सहनमतररयदसनमधयसथदवषयबनधष सधषवप च पपष समबदधरवशषयत 69
+
+Translations:
+1. He who regards with an equal eye wellwishers friends foes the indifferent neutrals the hateful the relations and even the good and the sinfulhe excels
+2. He excels who has sameness of view with regard to a benefactor a friend an enemy a neutral an arbiter the hateful a relative good people and even sinners
+3. He who is of the same mind towards the goodhearted friends enemies the indifferent the neutral the hateful the relatives the righteous and the unrighteous excels
+4. He whose mind is equal in the case of friend companion enemy the indifferent one the one who remains in the middle the foe the relative the righteous and also the sinfulhe excels all
+5. He looks impartially on alllovers friends or foes indifferent hostile alien or relative virtuous or sinful
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 6.10 spoken by भगवान. [/INST] Verse 6.10 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: यग यञजत सततमतमन रहस सथत एकक यतचतततम नरशरपरगरह 610
+
+Translations:
+1. The yogin should constantly fix his mind on yoga remaining in a solitary place all alone controlling his thoughts and mind free from desire and a sense of possession
+2. A yogi should constantly concentrate his mind by staying in a solitary place alone with mind and body controlled free from expectations and free from acquisition
+3. Let the yogi constantly strive to keep the mind steady remaining in solitude alone with the body and mind controlled and free from hope and greed
+4. Let the man of Yoga always yoke the self mind by remaining alone in a lonely place controlling his mind and body without desire and without a sense of possession
+5. Let the student of spirituality try unceasingly to concentrate his mind let him live in seclusion absolutely alone with his mind and personality controlled free from desire and without possessions
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 6.11 spoken by भगवान. [/INST] Verse 6.11 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: शच दश परतषठपय सथरमसनमतमन नतयचछरत नतनच चलजनकशततरम 611
+
+Translations:
+1. Having established for himself in a clean spot a firm seat that is neither too high nor too low and covering it with cloth deerskin and Kusa grass in reverse order
+2. Having firmly established in a clean place his seat neither too high nor too low composed of cloth skin and kusagrass placed successively one below the other
+3. In a clean spot having established a firm seat of his own neither too high nor too low made of cloth skin and kusha grass layered one over the other
+4. Setting up in a clean place his own suitable firm seat predominantly made of cloth skin and kusagrass neither too high nor too low for him
+5. Having chosen a holy place let him sit in a firm posture on a seat that is neither too high nor too low and cover it with a grass mat a deer skin and a cloth
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 6.12 spoken by भगवान. [/INST] Verse 6.12 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: ततरकगर मन कतव यतचततनदरयकरय उपवशयसन यञजयदयगमतमवशदधय 612
+
+Translations:
+1. Sitting on the seat with a concentrated mind controlling the mind and senses one should practice Yoga for the purification of the self
+2. Sitting on that seat he should concentrate his mind for the purification of the internal organ making the mind onepointed and keeping the actions of the mind and senses under control
+3. There having made the mind onepointed with the actions of the mind and senses controlled let him seated on the seat practice Yoga for the purification of the self
+4. Sitting there on the seat and making the mind singlepointed let him with the activities of his mind and senses subdued practice Yoga for selfpurification
+5. Seated thus with his mind concentrated his functions controlled and his senses governed let him practice meditation for the purification of his lower nature
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 6.13 spoken by भगवान. [/INST] Verse 6.13 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: सम कयशरगरव धरयननचल सथर सपरकषय नसकगर सव दशशचनवलकयन 613
+
+Translations:
+1. Holding the trunk head and neck erect motionless and steady gazing at the tip of the nose and not looking in any direction
+2. Holding the body head and neck erect and still being steady looking at the tip of his own nose and not looking around
+3. Let him firmly hold his body head and neck erect and still gazing at the tip of his nose without looking around
+4. Holding the body head and neck erect and motionless remaining firm looking properly at ones own nosetip and not looking in different directions
+5. Let him hold his body head and neck erect motionless and steady let him look fixedly at the tip of his nose turning neither to the right nor to the left
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 6.14 spoken by भगवान. [/INST] Verse 6.14 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: परशनततम वगतभरबरहमचरवरत सथत मन सयमय मचचतत यकत आसत मतपर 614
+
+Translations:
+1. Serene and fearless firm in their vow of celibacy controlling their minds and fixing their thoughts on Me they should sit in Yoga intent on Me
+2. He should remain seated with a placid mind free from fear firm in the vow of celibacy and with the mind fixed on Me by controlling it through concentration having Me as the supreme goal
+3. Sereneminded fearless firm in the vow of a Brahmachari having controlled their mind thinking of Me and balanced in mind let them sit having Me as their supreme goal
+4. Being calmminded fearless and firmly devoted to celibacy controlling the mind completely let the master of Yoga remain fixing his mind on Me and having Me as his supreme goal
+5. With peace in his heart and no fear observing the vow of celibacy with his mind controlled and fixed on Me let the student lose himself in contemplation of Me
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 6.15 spoken by भगवान. [/INST] Verse 6.15 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: यञजननव सदऽऽतमन यग नयतमनस शनत नरवणपरम मतससथमधगचछत 615
+
+Translations:
+1. Applying his mind in this way the Yogin of controlled mind ever attains the peace which is the summit of beatitude and which abides in Me
+2. Concentrating the mind thus forever the yogi of a controlled mind achieves the peace that culminates in liberation and abides in Me
+3. Thus always keeping the mind balanced the yogi with the mind controlled attains the peace abiding in Me culminating in liberation
+4. Yoking his mind incessantly in this manner My devotee with their mind not attached to anything else realizes peace which culminates in nirvana and ends in Me
+5. Thus keeping his mind always in communion with Me and subduing his thoughts he shall attain that Peace which is Mine and will lead him to liberation at last
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 6.16 spoken by भगवान. [/INST] Verse 6.16 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: नतयशनतसत यगऽसत न चकनतमनशनत न चतसवपनशलसय जगरत नव चरजन 616
+
+Translations:
+1. Yoga is not for him who overeats nor for him who fasts excessively not for him O Arjuna who sleeps too much nor for him who stays awake too long
+2. But O Arjuna Yoga is not for one who eats excessively nor for one who does not eat at all neither for one who habitually sleeps too long nor for one who stays awake
+3. Verily Yoga is not possible for him who eats too much nor for him who does not eat at all nor for him who sleeps too much nor for him who is always awake O Arjuna
+4. Yoga is neither for him who eats too much nor for him who totally abstains from eating nor for him who is prone to sleeping too much nor for him who keeps awake too much
+5. Meditation is not for him who eats too much nor for him who eats not at all not for him who is overly addicted to sleep nor for him who is always awake
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 6.17 spoken by भगवान. [/INST] Verse 6.17 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: यकतहरवहरसय यकतचषटसय करमस यकतसवपनवबधसय यग भवत दखह 617
+
+Translations:
+1. Yoga becomes the destroyer of sorrows for those who are temperate in food and recreation temperate in their actions and temperate in their sleep and wakefulness
+2. Yoga becomes a destroyer of sorrow for one whose eating and movements are regulated whose effort in works is moderate and whose sleep and wakefulness are temperate
+3. Yoga becomes the destroyer of pain for him who is moderate in eating and recreation such as walking etc who exercises moderation in action and who is moderate in sleep and wakefulness
+4. The Yoga becomes a miserykiller for him whose effort for food is appropriate exertion in activities is proper and whose sleep and waking are proportionate
+5. But for him who regulates his food and recreation who is balanced in action in sleep and in waking it shall dispel all unhappiness
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 6.18 spoken by भगवान. [/INST] Verse 6.18 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: यद वनयत चततमतमनयववतषठत नसपह सरवकमभय यकत इतयचयत तद 618
+
+Translations:
+1. When the subdued mind rests solely on the Self then free from all yearning for objects of desire one is said to be fit for Yoga
+2. A person who has become free from hankering for all desirable objects is said to be Selfabsorbed when the controlled mind rests solely in the Self
+3. When the perfectly controlled mind rests in the Self alone free from longing for any of the objects of desire then it is said He is united
+4. When his mind wellcontrolled is established in nothing but the Self and he is free from craving for any desired objectat that time he is called a master of Yoga
+5. When the mind is completely controlled centered in the Self and free from all earthly desires then the man is truly spiritual
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 6.19 spoken by भगवान. [/INST] Verse 6.19 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: यथ दप नवतसथ नङगत सपम समत यगन यतचततसय यञजत यगमतमन 619
+
+Translations:
+1. A lamp does not flicker in a windless placethat is the simile used for the tranquil mind of a yogi who practices yoga
+2. As a lamp kept in a windless place does not flicker so is the simile for the yogi whose mind is under control and who is engaged in concentration on the Self
+3. As a lamp placed in a windless spot does not flicker so is the Yogi of a controlled mind who practices Yoga in the Self compared
+4. Just as a lamp in a windless place does not shake this simile is recalled in the case of the man of Yoga with a subdued mind practicing Yoga in the Self
+5. The wise man who has conquered his mind and is absorbed in the Self is like a lamp that does not flicker as it stands sheltered from every wind
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 6.20 spoken by भगवान. [/INST] Verse 6.20 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: यतरपरमत चतत नरदध यगसवय यतर चवतमनऽऽतमन पशयननतमन तषयत 620
+
+Translations:
+1. Where the mind controlled through the practice of Yoga rests and where one sees the Self by the Self and is delighted by the Self alone
+2. At the time when the mind restrained through the practice of Yoga is withdrawn and just when one sees the Self by the self and remains contented in the Self alone
+3. When the mind restrained by the practice of yoga attains quietude and when one sees the Self by the Self they are satisfied in their own Self
+4. Where the mind restrained through yoga practice remains still and where observing the yogi finds satisfaction in the Self alone by perceiving only the Self within
+5. There where the whole of nature is seen in the light of the Self where the person abides within their Self and is satisfied there their functions restrained by their union with the Divine the mind finds rest
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 6.21 spoken by भगवान. [/INST] Verse 6.21 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: सखमतयनतक यततदबदधगरहयमतनदरयम वतत यतर न चवय सथतशचलत तततवत 621
+
+Translations:
+1. Where one knows that infinite happiness which can be grasped by the intellect but is beyond the reach of the senses and is established in that condition one does not swerve from it
+2. When one experiences that absolute Bliss which can be intuited by the intellect and which is beyond the senses and being thus established this person surely does not swerve from Reality
+3. When he the Yogi feels that infinite bliss which can be grasped by the pure intellect and which transcends the senses and is established therein never moving away from the reality
+4. Where he realizes the limitless Bliss which is to be grasped by intellect and is beyond the senses remaining where he does not depart from the Reality
+5. When he enjoys the bliss that surpasses the senses and can only be grasped by the pure intellect when he comes to rest within his highest self he will never again stray from reality
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 6.22 spoken by भगवान. [/INST] Verse 6.22 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: य लबधव चपर लभ मनयत नधक तत यसमनसथत न दखन गरणप वचलयत 622
+
+Translations:
+1. Having gained it one holds that there is no greater gain being established in it one is not moved even by the heaviest sorrow
+2. Obtaining which one does not consider any other acquisition to be superior and being established in which one is not perturbed even by great sorrow
+3. Having obtained it he thinks there is no other gain superior to it established in it he is not moved even by heavy sorrow
+4. And having attained it he does not think of any other gain as superior to that being established in it he is not shaken much by misery however powerful it may be
+5. Finding That he will realize that there is no possession so precious And once established there no calamity can disturb him
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 6.23 spoken by भगवान. [/INST] Verse 6.23 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: त वदयद दखसयगवयग यगसजञतम स नशचयन यकतवय यगऽनरवणणचतस 623
+
+Translations:
+1. Know this deliverance from association with misery to be Yoga This Yoga must be practiced with determination and with a mind free from despondency
+2. One should know that severance of contact with sorrow to be what is called Yoga That Yoga should be practiced with perseverance and with an undepressed heart
+3. Let this be known by the name of Yoga the severance from union with pain This Yoga should be practiced with determination and with an undespairing mind
+4. That he would realize to be the cause for his cessation of contact with misery and to be the one made known by Yoga With determination that is to be yoked in Yoga by a person of undepressed mind or of the depressed mind
+5. This inner severance from the affliction of misery is spirituality It should be practiced with determination and with a heart that refuses to be depressed
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 6.24 spoken by भगवान. [/INST] Verse 6.24 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: सङकलपपरभवनकमसतयकतव सरवनशषत मनसवनदरयगरम वनयमय समनतत 624
+
+Translations:
+1. Renouncing entirely all desires born of volition and restraining the mind from all the senses on all sides
+2. By totally eschewing all desires that arise from thoughts and restraining all the organs with the mind from every side
+3. Abandoning unreservedly all desires born of Sankalpa thought and imagination and completely restraining the whole group of senses by the mind from all sides
+4. In order to renounce completely all desires that are born of intention let a person restrain the group of senseorgans from all sides by mind alone
+5. Renouncing every desire that can be imagined controlling the senses at every point through the power of the mind
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 6.25 spoken by भगवान. [/INST] Verse 6.25 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: शन शनरपरमद बदधय धतगहतय आतमससथ मन कतव न कञचदप चनतयत 625
+
+Translations:
+1. Little by little one should withdraw oneself from objects other than the self with the help of the intellect held by firm resolution and then one should think of nothing else having fixed the mind upon the Self
+2. One should gradually withdraw with the intellect endowed with steadiness Making the mind fixed in the Self one should not think of anything at all
+3. Little by little let him attain steadiness of the intellect by holding it firmly having made the mind establish itself in the Self let him not think of anything else
+4. Very slowly remain still keeping the mind well established in the Self by means of the intellect held in steadiness and let him not think of anything object
+5. Little by little with the help of his reason controlled by fortitude let him attain peace and fixing his mind on the Self let him not think of anything else
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 6.26 spoken by भगवान. [/INST] Verse 6.26 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: यत यत नशचरत मनशचञचलमसथरम ततसतत नयमयतदतमनयव वश नयत 626
+
+Translations:
+1. Wherever the fickle and unsteady mind wanders one should subdue it and then bring it back under the control of the self alone
+2. The yogi should bring this mind under the subjugation of the Self itself restraining it from all those causes that cause the restless unsteady mind to wander away
+3. From whatever cause the restless and unsteady mind wanders away let him restrain it from that and bring it under the control of the Self alone
+4. By whatever things the shaky and unsteady mind strays let him restrain it from those things and bring it back under the control of the Self alone
+5. When the volatile and wavering mind wanders let him restrain it and bring it back to its allegiance to the Self
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 6.27 spoken by भगवान. [/INST] Verse 6.27 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: परशनतमनस हयन यगन सखमततमम उपत शनतरजस बरहमभतमकलमषम 627
+
+Translations:
+1. For supreme happiness comes to the Yogin whose mind is at peace who is free from evil from whom Rajas has departed and who has become the Brahman
+2. Supreme Bliss comes to this yogi alone whose mind has become perfectly tranquil whose quality of rajas has been eliminated who has become identified with Brahman and is untainted
+3. Supreme Bliss indeed comes to this Yogi whose mind is made peaceful whose passion is quelled who has become Brahman and who is free from sin
+4. Indeed the Supreme Bliss comes to this highly tranquilminded man of Yoga whose passions remain stilled who has become one with the Brahman and who is free from sins
+5. Supreme bliss is the lot of the sage whose mind attains peace whose passions subside who is without sin and who becomes one with the Absolute
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 6.28 spoken by भगवान. [/INST] Verse 6.28 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: यञजननव सदऽऽतमन यग वगतकलमष सखन बरहमससपरशमतयनत सखमशनत 628
+
+Translations:
+1. Thus devoting himself to the Yoga of the Self freed from impurities the yogin easily attains the supreme bliss of contact with the Brahman
+2. By constantly concentrating his mind in this way the taintless yogi easily attains the absolute bliss of contact with Brahman
+3. The yogi always engaging the mind thus in the practice of yoga is freed from sins and easily enjoys the infinite bliss of contact with Brahman the Eternal
+4. Thus yoking the self always the man of Yoga with a subdued mind easily attains complete union that is the Brahman
+5. Thus free from sin abiding always in the Eternal the saint enjoys without effort the bliss that flows from the realization of the Infinite
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 6.29 spoken by भगवान. [/INST] Verse 6.29 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: सरवभतसथमतमन सरवभतन चतमन ईकषत यगयकततम सरवतर समदरशन 629
+
+Translations:
+1. He whose mind is fixed in Yoga sees reality everywhere he sees his Self as abiding in all beings and all beings in his Self
+2. One who has their mind Selfabsorbed through Yoga and who has the vision of sameness everywhere sees this Self existing in everything and everything in their Self
+3. With the mind harmonized by Yoga he sees the Self abiding in all beings and all beings in the Self he sees the same everywhere
+4. He who has yoked himself in Yoga and observes everything truly perceives the Self to be abiding in all beings and all beings to be abiding in the Self
+5. He who experiences the unity of life sees his own Self in all beings and all beings in his own Self and looks upon everything with an impartial eye
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 6.30 spoken by भगवान. [/INST] Verse 6.30 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: य म पशयत सरवतर सरव च मय पशयत तसयह न परणशयम स च म न परणशयत 630
+
+Translations:
+1. To him who sees Me in every self and every self in MeI am not lost to him nor is he lost to Me
+2. One who sees Me in everything and sees all things in MeI do not lose sight of him and he also is not lost to My vision
+3. He who sees Me everywhere and sees everything in Me never becomes separated from Me nor do I from him
+4. He who observes Me in all and observes all in Mefor him I am not lost and he too is not lost for me
+5. He who sees Me in everything and everything in Me I shall never forsake him nor shall he lose Me
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 6.31 spoken by भगवान. [/INST] Verse 6.31 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: सरवभतसथत य म भजतयकतवमसथत सरवथ वरतमनऽप स यग मय वरतत 631
+
+Translations:
+1. The yogi who fixed in oneness worships Me dwelling in all beingshe abides in Me no matter how he may live
+2. That yogi who being established in unity adores Me as existing in all things exists in Mein whatever condition he may be
+3. He who being established in unity worships Me who dwells in all beings that yogi abides in Me whatever their mode of living may be
+4. He who is firmly established in the oneness of Me experiences Me immanent in all beingsthat man of Yoga is never stained no matter what stage he may be in
+5. The sage who realizes the unity of life and who worships Me in all beings lives in Me no matter what their lot may be
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 6.32 spoken by भगवान. [/INST] Verse 6.32 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: आतमपमयन सरवतर सम पशयत यऽरजन सख व यद व दख स यग परम मत 632
+
+Translations:
+1. He who due to the similarity of selves everywhere sees pleasure or pain as the same everywherethat yogi O Arjuna is considered the closest
+2. O Arjuna that yogi is considered the best who judges what is happiness and sorrow in all beings by the same standard as they would apply to themselves
+3. He who through the likeness of the Self O Arjuna sees reality everywhere be it pleasure or pain is regarded as the highest Yogi
+4. Whoever finds pleasure or pain equally in all as if it were in themselvesthat person is considered to be a great man of Yoga O Arjuna
+5. O Arjuna He is the perfect saint who having been taught by the likeness within himself sees the same Self everywhere regardless of whether the outer form be pleasurable or painful
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 6.33 spoken by अर्जुन. [/INST] Verse 6.33 of the Bhagavad Gita, spoken by अर्जुन, is as follows:
+
+Sanskrit: यऽय यगसतवय परकत समयन मधसदन एतसयह न पशयम चञचलतवत सथत सथरम 633
+
+Translations:
+1. Arjuna said O Krsna this Yoga of reality which You have declared I do not see how it can be steady due to the fickleness of the mind
+2. Arjuna said O Madhusudana Krsna this Yoga that You have spoken of as sameness I do not see its steady continuance due to the restlessness of the mind
+3. Arjuna said O Krishna I do not see how this Yoga of equanimity which you have taught me can be maintained steadily due to the restlessness of the mind
+4. Arjuna said O slayer of Mandhu this Yoga of equanimity which You have spoken of I do not find a proper foundation for it due to the unsteadiness of the mind
+5. Arjuna said I do not see how I can attain this state of equanimity which You have revealed owing to the restlessness of my mind
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 6.34 spoken by अर्जुन. [/INST] Verse 6.34 of the Bhagavad Gita, spoken by अर्जुन, is as follows:
+
+Sanskrit: चञचल ह मन कषण परमथ बलवददढम तसयह नगरह मनय वयरव सदषकरम 634
+
+Translations:
+1. For the mind is fickle O Krsna impetuous powerful and stubborn I think that restraining it is as difficult as restraining the wind
+2. For O Kṛṣṇa the mind is unsteady turbulent strong and obstinate I consider its control to be as difficult as that of the wind
+3. The mind is indeed restless turbulent strong and unyielding O Krishna I consider it as difficult to control as controlling the wind
+4. O Krsna The mind is indeed unsteady destructive strong and obstinate I believe it is very difficult to control it just as it is to control the wind
+5. My Lord Verily the mind is fickle and turbulent obstinate and strong indeed it is extremely difficult to control like the wind
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 6.35 spoken by भगवान. [/INST] Verse 6.35 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: असशय महबह मन दरनगरह चल अभयसन त कनतय वरगयण च गहयत 635
+
+Translations:
+1. The Lord said The mind is indeed hard to subdue and fickle O mightyarmed one but O son of Kunti it can be brought under control through practice and the exercise of dispassion
+2. The Blessed Lord said O mightyarmed one undoubtedly the mind is untamable and restless But O son of Kunti it can be brought under control through practice and detachment
+3. The Blessed Lord said Undoubtedly O mightyarmed Arjuna the mind is difficult to control and restless but with practice and dispassion it can be restrained
+4. The Bhagavat said O mightyarmed one No doubt the mind is unsteady and hard to control But it can be controlled through practice and an attitude of desirelessness O son of Kunti
+5. Lord Shri Krishna replied Doubtless O Mighty One the mind is fickle and exceedingly difficult to restrain however O Son of Kunti with practice and renunciation it can be done
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 6.36 spoken by भगवान. [/INST] Verse 6.36 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: असयततमन यग दषपरप इत म मत वशयतमन त यतत शकयऽवपतमपयत 636
+
+Translations:
+1. In my opinion Yoga is hard to attain by a person of an unrestrained mind however it can be attained through the right means by one who strives for it and has a subdued mind
+2. My conviction is that Yoga is difficult to attain for one with an uncontrolled mind But it is possible to attain through the aforementioned means for one who strives and has a controlled mind
+3. I think Yoga is hard to be attained by one with an uncontrolled self but the selfcontrolled and striving one can attain it by the appropriate means
+4. My belief is that attaining Yoga is difficult for a person with an uncontrolled mind but it is possible to attain by proper means with a subdued self
+5. It is not possible to attain SelfRealization unless one knows how to control oneself however for one who striving by the proper means learns such control it is possible
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 6.37 spoken by अर्जुन. [/INST] Verse 6.37 of the Bhagavad Gita, spoken by अर्जुन, is as follows:
+
+Sanskrit: अयत शरदधयपत यगचचलतमनस अपरपय यगससदध क गत कषण गचछत 637
+
+Translations:
+1. Arjuna said If a person who is possessed of faith but has put in only inadequate effort finds his mind wandering away from Yoga and then fails to attain perfectionwhat way does he go O Krishna
+2. Arjuna said O Krsna what goal does one attain who despite having faith fails to achieve perfection in Yoga due to lack of diligence and whose mind becomes deflected from Yoga
+3. Arjuna said He who is unable to control himself even though he has faith and whose mind wanders away from Yoga what end does he meet having failed to attain perfection in Yoga O Krishna
+4. Arjuna said A person who has faith and is desirous of reaching the path of the good but whose mind has been severed from Yogato which goal does he go having failed to attain success in Yoga O Krsna
+5. Arjuna asked What of him who fails to control himself whose mind falls from spiritual contemplation yet retains his faith and does not attain perfection
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 6.38 spoken by अर्जुन. [/INST] Verse 6.38 of the Bhagavad Gita, spoken by अर्जुन, is as follows:
+
+Sanskrit: कचचननभयवभरषटशछननभरमव नशयत अपरतषठ महबह वमढ बरहमण पथ 638
+
+Translations:
+1. Without any support confused in the path leading to the Brahman and thus having fallen from both does he not perish O mightyarmed one like a rent cloud
+2. O Mightyarmed one having fallen from both paths without support deluded on the path to Brahman does he not get ruined like a scattered cloud
+3. Fallen from both does he not perish like a rent cloud supportless O mightyarmed one deluded on the path of Brahman
+4. Does he fallen from both get lost like a broken cloud Or O mightyarmed one Having no support does he meet total destruction
+5. Having failed in both my Lord is he without hope like a riven cloud with no support lost on the spiritual path
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 6.39 spoken by अर्जुन. [/INST] Verse 6.39 of the Bhagavad Gita, spoken by अर्जुन, is as follows:
+
+Sanskrit: एतनम सशय कषण छततमरहसयशषत तवदनय सशयसयसय छतत न हयपपदयत 639
+
+Translations:
+1. O Krsna you should altogether remove this doubt of mine for there is no other remover of this doubt than you
+2. O Krsna you should totally eradicate this doubt of mine for none other than yourself can be the dispeller of this doubt
+3. O Krishna please completely dispel this doubt of mine for it is not possible for anyone but You to do so
+4. Please dispel this doubt of mine completely But for You O Krsna no one else is capable of eradicating this doubt
+5. My Lord You are worthy to solve this doubt once and for all there is no one else competent to do so save Yourself
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 6.40 spoken by भगवान. [/INST] Verse 6.40 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: परथ नवह नमतर वनशसतसय वदयत नह कलयणकतकशचददरगत तत गचछत 640
+
+Translations:
+1. The Lord said Neither here in this world nor there in the next is there destruction for him For no one who does good ever comes to an evil end
+2. The Blessed Lord said O Partha there is certainly no ruin for him here or hereafter for no one engaged in good meets with a deplorable end my son
+3. The Blessed Lord said O Arjuna neither in this world nor in the next will there be destruction for him none indeed who does good O my son ever comes to grief
+4. The Bhagavat said O dear Partha Neither in this world nor in the other is there destruction for him Certainly no one who performs an auspicious act ever comes to a grievous state
+5. Lord Shri Krishna replied My beloved child There is no destruction for him either in this world or the next No evil fate awaits him who treads the path of righteousness
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 6.41 spoken by भगवान. [/INST] Verse 6.41 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: परपय पणयकत लकनषतव शशवत सम शचन शरमत गह यगभरषटऽभजयत 641
+
+Translations:
+1. He who has fallen away from Yoga is born again in the house of the pure and prosperous having attained to the worlds of doers of good deeds and dwelled there for many long years
+2. Attaining the worlds of the righteous and residing there for eternal years the man who has fallen from Yoga is born in the house of the pious and prosperous
+3. Having attained to the worlds of the righteous and having dwelt there for everlasting years he who fell from Yoga is born in a house of the pure and wealthy
+4. Having attained the worlds of those who perform pious acts and having resided there for years of eternity the one who has fallen from Yoga is born again in the house of the pure and wealthy
+5. Having reached the worlds where the righteous dwell and having remained there for many years he who has strayed from the path of spirituality will be born again into the family of the pure benevolent and prosperous
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 6.42 spoken by भगवान. [/INST] Verse 6.42 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: अथव यगनमव कल भवत धमतम एतदध दरलभतर लक जनम यददशम 642
+
+Translations:
+1. Or he is born into a family of wise yogis But such a birth in this world is rare
+2. Or he is born in the family of wise yogis Such a birth is indeed more difficult to come by in the world
+3. Or he is born in a family of even the wisest of yogis verily such a birth is very difficult to obtain in this world
+4. Or he is born nowhere else but in the family of the intelligent men of Yoga for this birth is more difficult to obtain in the world
+5. Or he may be born in the family of wise sages though such a birth is indeed very difficult to obtain
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 6.43 spoken by भगवान. [/INST] Verse 6.43 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: ततर त बदधसयग लभत परवदहकम यतत च तत भय ससदध करननदन 643
+
+Translations:
+1. There O Arjuna he regains the disposition of mind that he had in his former body and from there he strives even more for success in Yoga
+2. There he becomes endowed with the wisdom acquired in the previous body and he strives even more than before for perfection O scion of the Kuru dynasty
+3. Then he comes into contact with the knowledge acquired in his former body and strives even more for perfection O Arjuna
+4. There in that life he regains the link of mentality transmitted from his former body Consequently once again he strives for full success O rejoicer of the Kurus
+5. Then the experience acquired in his former life will revive and with it he will more eagerly strive for perfection than before
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 6.44 spoken by भगवान. [/INST] Verse 6.44 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: परवभयसन तनव हरयत हयवशऽप स जजञसरप यगसय शबदबरहमतवरतत 644
+
+Translations:
+1. By the power of his earlier practice he is carried forward even against his will Even though he is an enquirer about Yoga he transcends the SabdaBrahman ie Prakṛti or matter
+2. For by that very past practice he is carried forward even in spite of himself Even a seeker of Yoga transcends the results of the performance of Vedic rituals
+3. By that same former practice he is borne on in spite of himself Even he who merely wishes to know Yoga goes beyond the Brahmanic word
+4. Not being a master of himself he is only dragged by that former practice its mental impression only a seeker of the knowledge of Yoga passes beyond what strengthens the sacred text
+5. Unconsciously he will return to the practices of his old life thus one who strives to attain spiritual consciousness is certainly superior to one who merely talks about it
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 6.45 spoken by भगवान. [/INST] Verse 6.45 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: परयतनदयतमनसत यग सशदधकलबष अनकजनमससदधसतत यत पर गतम 645
+
+Translations:
+1. But the yogi striving earnestly cleansed of all his stains and perfected through many births reaches the supreme state
+2. However the yogi applying himself assiduously becoming purified from sin and attaining perfection through many births they achieve the highest Goal
+3. But the Yogi who strives assiduously purified of sins and perfected gradually over many births reaches the highest goal
+4. After that the assiduous man of Yoga having his sins completely cleansed and being perfected through many births reaches the Supreme Goal
+5. Then after many lives of earnest striving and absolution of sins the student of spirituality attains perfection and reaches the Supreme
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 6.46 spoken by भगवान. [/INST] Verse 6.46 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: तपसवभयऽधक यग जञनभयऽप मतऽधक करमभयशचधक यग तसमदयग भवरजन 646
+
+Translations:
+1. Greater than the ascetics greater than those who possess knowledge greater than the ritualists is the Yogin Therefore O Arjuna become a Yogin
+2. A yogi is higher than those of austerity they are considered higher even than those of knowledge The yogi is also higher than those of action Therefore O Arjuna become a yogi
+3. The yogi is thought to be superior to the ascetics even superior to those who have knowledge obtained through the study of scriptures he is also superior to men of action therefore be thou a yogi O Arjuna
+4. The person of Yoga is superior to the persons of austerities and is considered superior even to the persons of knowledge and the person of Yoga is superior to the persons of action Therefore O Arjuna you should become a person of Yoga
+5. The wise person is superior to the ascetic the scholar and the man of action therefore be thou a wise person O Arjuna
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 6.47 spoken by भगवान. [/INST] Verse 6.47 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: यगनमप सरवष मदगतननतरतमन शरदधवनभजत य म स म यकततम मत 647
+
+Translations:
+1. He who with faith worships Me and whose innermost self is fixed in Me I consider him to be the greatest of the Yogins
+2. Even among all the yogis he who adores Me with his mind fixed on Me and with faith is considered by Me to be the best of the yogis
+3. And among all the Yogis he who full of faith and with his inner self merged in Me worships Me is deemed by Me to be the most devoted
+4. He who has faith and serves Me with his inner self devoted to Me is considered by Me to be the best of all yogis
+5. I look upon him as the best of mystics who full of faith worships Me and abides in Me
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 7.1 spoken by भगवान. [/INST] Verse 7.1 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: मययसकतमन परथ यग यञजनमदशरय असशय समगर म यथ जञसयस तचछण 71
+
+Translations:
+1. The Lord said With your mind focused on Me taking Me as your support and practicing yogahow can you without doubt know Me fully Hear O Arjuna
+2. The Blessed Lord said O Partha hear how with your mind fixed on Me practicing the Yoga of Meditation and taking refuge in Me you will certainly and fully know Me
+3. The Blessed Lord said O Arjuna hear how you shall without doubt know Me fully with your mind intent on Me practicing Yoga and taking refuge in Me
+4. The Bhagavat said O son of Prtha hear from Me how with your mind attached to Me practicing yoga and taking refuge in Me you shall understand Me fully without any doubt
+5. Lord Shri Krishna said Listen O Arjuna I will tell you how you can know Me in my full perfection Practice meditation with your mind devoted to Me and take Me as your refuge
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 7.2 spoken by भगवान. [/INST] Verse 7.2 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: जञन तऽह सवजञनमद वकषयमयशषत यजजञतव नह भयऽनयजजञतवयमवशषयत 72
+
+Translations:
+1. I will declare to you in full this knowledge of God along with the knowledge that makes it distinguished knowing which nothing else remains to be known
+2. I shall tell you in detail of this Knowledge which is combined with realization after experiencing which there remains nothing else here to be known
+3. I will declare to you in full this knowledge combined with realization after knowing which nothing else remains to be known here
+4. I shall teach you this knowledge in full together with action for a person who has known this there remains nothing else to be known in this world
+5. I will reveal this knowledge to you and how it can be realized once accomplished there is nothing else worth having in this life
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 7.3 spoken by भगवान. [/INST] Verse 7.3 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: मनषयण सहसरष कशचदयतत सदधय यततमप सदधन कशचनम वतत तततवत 73
+
+Translations:
+1. Among thousands of men some strive for perfection even among those who strive for perfection only some know Me and among those who know Me only some truly know Me
+2. Among thousands of men a rare one endeavors for perfection Even among the perfected ones who are diligent one perchance knows Me in truth
+3. Among thousands of men one may perchance strive for perfection even among those successful strivers only one may perchance know Me in essence
+4. Among thousands of men perhaps one makes an effort for the determined knowledge Among those even though they make an effort perhaps one realizes Me correctly with the determined knowledge
+5. Among thousands of men scarcely one strives for perfection and even among those who gain occult powers perhaps only one knows me in truth
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 7.4 spoken by भगवान. [/INST] Verse 7.4 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: भमरपऽनल वय ख मन बदधरव च अहङकर इतय म भनन परकतरषटध 74
+
+Translations:
+1. Earth water fire air ether Manas Buddhi and the egosensethus My Prakriti is divided into eight parts
+2. This Prakrti of Mine is divided eightfold thus earth water fire air space mind intellect and egoism
+3. Earth water fire air ether mind intellect and egoismthus is My Nature divided eightfold
+4. My nature is divided into eight parts Earth Water Fire Wind Ether Mind Intellect and Ego
+5. Earth water fire air ether mind intellect and personalitythis is the eightfold division of My manifested nature
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 7.5 spoken by ���गवान. [/INST] Verse 7.5 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: अपरयमतसतवनय परकत वदध म परम जवभत महबह ययद धरयत जगत 75
+
+Translations:
+1. This is My lower Prakṛti But O mightyarmed one know that My higher nature is another It is the lifeprinciple Jīvabhūta by which this universe is sustained
+2. O mightyarmed one this is the inferior Prakrti Know the other Prakrti of Mine which is however higher than this which has taken the form of individual souls and by which this world is upheld
+3. O mightyarmed Arjuna this is the inferior Prakriti know it as distinct from My higher Prakriti the very lifeelement by which this world is upheld
+4. This is My lower nature My superior nature which has become the individual Soul and by which this world is maintained is not different from this O mightyarmed Arjuna you must know this
+5. This is My inferior nature however O valiant one know that distinct from this is My superior nature which is the very life that sustains the universe
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 7.6 spoken by भगवान. [/INST] Verse 7.6 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: एतदयनन भतन सरवणतयपधरय अह कतसनसय जगत परभव परलयसतथ 76
+
+Translations:
+1. Know that all beings have these two as the source of their birth Therefore I am the origin and the dissolver of the whole universe
+2. Understand thus that all thingssentient and insentienthave these as their source I am the origin as well as the end of the entire universe
+3. Know that these two are the womb of all beings thus I am the source and dissolution of the whole universe
+4. All beings are born from this womb hence keep them close I am the origin and dissolution of the entire world
+5. It is the womb of all beings for I am He by Whom the worlds were created and shall be dissolved
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 7.7 spoken by भगवान. [/INST] Verse 7.7 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: मतत परतर ननयतकञचदसत धनञजय मय सरवमद परत सतर मणगण इव 77
+
+Translations:
+1. There is nothing higher than Me O Arjuna All this is strung on Me like rows of gems on a thread
+2. O Dhananjaya there is nothing else higher than Myself All this is strung on Me like pearls on a string
+3. There is nothing higher than Me O Arjuna All this is strung on Me like clusters of gems on a string
+4. There is nothing beyond Me O Dhananjaya all this is strung on Me just as pearls are strung on a string
+5. O Arjuna There is nothing higher than Me all is strung on Me like rows of pearls on a thread
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 7.8 spoken by भगवान. [/INST] Verse 7.8 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: रसऽहमपस कनतय परभसम शशसरयय परणव सरववदष शबद ख परष नष 78
+
+Translations:
+1. I am the taste in the waters O Arjuna I am the light in the sun and the moon the sacred syllable Om in all the Vedas sound in the ether and manhood in men I am
+2. O son of Kunti I am the taste of water I am the effulgence of the moon and the sun the letter Om in all the Vedas the sound in space and manhood in men
+3. I am the flavor in water O Arjuna I am the light in the moon and the sun I am the syllable Om in all the Vedas sound in the ether and virility in men
+4. O son of Kunti I am the taste in waters the light in the moon and sun the best hymn OM in the entire Vedas the sound that exists in the ether and the manly vigor in men
+5. O Arjuna I am the fluidity in water the light in the sun and moon the mystic syllable Om in the Vedic scriptures the sound in ether and the virility in man
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 7.9 spoken by भगवान. [/INST] Verse 7.9 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: पणय गनध पथवय च तजशचसम वभवस जवन सरवभतष तपशचसम तपसवष 79
+
+Translations:
+1. I am the pure scent in the earth I am the radiance in the fire I am the lifeforce in all beings and austerity in ascetics
+2. I am also the sweet fragrance in the earth I am the brilliance in the fire and the life in all beings and I am the austerity of the ascetics
+3. I am the sweet fragrance in the earth and the brilliance in the fire the life in all beings and I am the austerity of ascetics
+4. I am the pure scent in the earth I am also the radiance in the sun I am the life in all beings and the austerity in the ascetics
+5. I am the fragrance of the earth the brilliance of fire the life force in all beings and the austerity of ascetics
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 7.10 spoken by भगवान. [/INST] Verse 7.10 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: बज म सरवभतन वदध परथ सनतनम बदधरबदधमतमसम तजसतजसवनमहम 710
+
+Translations:
+1. Know Me O Arjuna to be the primeval seed of all beings I am the intelligence of the discerning and the brilliance of the brilliant
+2. O Partha know Me to be the eternal seed of all beings I am the intellect of the intelligent and I am the courage of the courageous
+3. Know Me O Arjuna as the eternal seed of all beings I am the intelligence of the intelligent and the splendour of the splendid objects
+4. O son of Prtha Know Me as the eternal seed of all beings I am the intellect of the intellectuals and the brilliance of the brilliant
+5. Know O Arjuna that I am the eternal seed of being I am the intelligence of the intelligent the splendour of the resplendent
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 7.11 spoken by भगवान. [/INST] Verse 7.11 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: बल बलवत चह कमरगववरजतम धरमवरदध भतष कमऽसम भरतरषभ 711
+
+Translations:
+1. In the strong I am strength devoid of desire and passion In all beings I am the desire which is not contrary to Dharma O Arjuna
+2. And of the strong I am the strength that is devoid of passion and attachment Among creatures I am desire that is not contrary to righteousness O scion of the Bharata dynasty
+3. Of the strong I am the strength devoid of desire and attachment and in all beings I am the desire in accordance with Dharma O Arjuna
+4. Of the strong I am the strength that is free from desire and attachment O best of the Bharatas in all beings I am the desire that is not contrary to dharma
+5. I am the strength of the strong those who are free from attachment and desire and O Arjuna I am the desire for righteousness
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 7.12 spoken by भगवान. [/INST] Verse 7.12 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: य चव सततवक भव रजससतमसशच य मतत एवत तनवदध नतवह तष त मय 712
+
+Translations:
+1. Know that all those states of Sattva Rajas and Tamas are from Me alone however I am not in them rather they are in Me
+2. Those things that are made of the quality of sattva and those things that are made of the quality of rajas and tamas know them to have sprung from Me alone However I am not in them they are within Me
+3. Whatever beings and objects that are pure active and inert know that they proceed from Me They are in Me yet I am not in them
+4. Whatever beings are therewhether they are of the Sattva Rajas or Tamas strandsbe sure that they are from Me I am not in them but they are within Me
+5. Whatever be the nature of their life whether it be pure passionate or ignorant they are all derived from Me They are in Me but I am not in them
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 7.13 spoken by भगवान. [/INST] Verse 7.13 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: तरभरगणमयरभवरभ सरवमद जगत महत नभजनत ममभय परमवययम 713
+
+Translations:
+1. The entire universe is deluded by these three states originating from the Gunas of Prakrti and fails to recognize Me who am beyond them and immutable
+2. All this world deluded as it is by these three qualities made of the gunas does not know Me who am transcendental to these and undecaying
+3. Deluded by these Natures composed of the three qualities of Nature all this world does not know Me as distinct from them and immutable
+4. Being deluded by these three strands of nature this entire world does not recognize Me who am eternal and transcend these strands
+5. The inhabitants of the world misled by the natures engendered by the Qualities do not know that I am higher than them all and that I do not change
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 7.14 spoken by भगवान. [/INST] Verse 7.14 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: दव हयष गणमय मम मय दरतयय ममव य परपदयनत मयमत तरनत त 714
+
+Translations:
+1. a For this divine Maya or Mine consisting of the three Gunas assumed for purposes of sport is hard to overcome ৷৷ b ৷৷ But those who take refuge in Me alone shall pass beyond the Maya
+2. Since this divine Maya of Mine which is constituted by the gunas is difficult to cross over those who take refuge in Me alone can transcend this Maya
+3. Verily this divine illusion of Mine composed of the three qualities is difficult to cross over those who take refuge in Me alone can cross over this illusion
+4. This is My divine play composed of the strands of illusion and it is hard to cross over Those who take refuge in Me alone they cross over the illusion
+5. Verily this divine illusion of phenomenon manifesting itself in the qualities is difficult to surmount Only they who devote themselves exclusively to Me can accomplish it
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 7.15 spoken by भगवान. [/INST] Verse 7.15 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: न म दषकतन मढ परपदयनत नरधम मययपहतजञन आसर भवमशरत 715
+
+Translations:
+1. The evildoers the foolish the lowest of men those persons deprived of knowledge by delusion Maya and those who are dominated by a demoniac nature they do not seek refuge in Me
+2. The foolish evildoers who are the most depraved among men who are deprived of their wisdom by Maya and who resort to demonic ways do not take refuge in Me
+3. The evildoers and the deluded who are the lowest of men do not seek Me those whose knowledge is destroyed by illusion follow the ways of demons
+4. The deluded evildoers the vilest of men who are robbed of knowledge by the trick of illusion and have taken refuge in the demonic naturethey do not resort to Me
+5. The sinner the ignorant the vile deprived of spiritual perception by the glamour of illusion and he who leads a godless lifenone of them shall find me
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 7.16 spoken by भगवान. [/INST] Verse 7.16 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: चतरवध भजनत म जन सकतनऽरजन आरत जजञसररथरथ जञन च भरतरषभ 716
+
+Translations:
+1. Four types of men of good deeds worship Me O Arjuna the distressed the seekers of knowledge the seekers of wealth and the men of knowledge
+2. O Arjuna foremost of the Bharata dynasty four classes of people of virtuous deeds adore Me the afflicted the seekers of Knowledge the seekers of wealth and the man of Knowledge
+3. Four kinds of virtuous men worship Me O Arjuna and they are the distressed the seekers of knowledge the seekers of wealth and the wise O Lord of the Bharatas
+4. Men of good action who always worship Me are of four types the afflicted the seeker of knowledge the seeker of wealth and the man of wisdom O best among the Bharatas
+5. O Arjuna The righteous who worship Me are grouped in stages first those who suffer next those who desire knowledge then those who thirst after truth and lastly those who attain wisdom
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 7.17 spoken by भगवान. [/INST] Verse 7.17 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: तष जञन नतययकत एकभकतरवशषयत परय ह जञननऽतयरथमह स च मम परय 717
+
+Translations:
+1. Of these the man of knowledge who is ever with Me in Yoga and devoted to the One only is the foremost for I am very dear to the man of knowledge and he is also dear to Me
+2. Of them the man of knowledge endowed with constant steadfastness and onepointed devotion excels For I am very dear to the man of knowledge and he too is dear to me
+3. Of them the wise who are ever steadfast and devoted to the One excel for I am exceedingly dear to the wise and they are dear to Me
+4. Of them the man of wisdom being always attached to Me with singlepointed devotion excels For I am dear to the man of wisdom above all personal gains and he is dear to Me
+5. Of all these he who has gained wisdom who meditates on Me without ceasing devoting himself solely to Me is the best for I am exceedingly beloved by the wise man and the wise man is also beloved by Me
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 7.18 spoken by भगवान. [/INST] Verse 7.18 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: उदर सरव एवत जञन तवतमव म मतम आसथत स ह यकततम ममवनततम गतम 718
+
+Translations:
+1. All these are indeed generous but I deem the man of knowledge to be My very self for he integrated is devoted solely to Me as the highest end
+2. Indeed all of these are noble but the man of Knowledge is the Self itself This is my opinion For with a steadfast mind he is set on the path leading only to Me who am the supreme Goal
+3. Indeed all these are noble however I consider the wise man as My very Self for he is steadfast in mind and established in Me alone as the supreme goal
+4. All these are indeed noble persons But the man of wisdom is considered as the very Soul of Mine For with his self mind that has mastered the Yoga he has resorted to Me alone as his most supreme goal
+5. Nobleminded are they all but the wise man I hold as my own self for he remaining always at peace with me makes me his ultimate goal
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 7.19 spoken by भगवान. [/INST] Verse 7.19 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: बहन जनमनमनत जञनवनम परपदयत वसदव सरवमत स महतम सदरलभ 719
+
+Translations:
+1. At the end of many births the man of knowledge finds refuge in Me realizing that Vasudeva is all It is very difficult to find such a greatsouled person
+2. At the end of many births the man of knowledge attains Me realizing that Vasudeva is all Such a highsouled one is very rare
+3. At the end of many births the wise man comes to Me realizing that all this is Vaasudeva the innermost Self such a great soul Mahatma is very hard to find
+4. At the end of many births one attains Me with the conviction that All is Vasudeva that noble soul is very difficult to attain
+5. After many lives at last the wise one realizes Me as I am It is very difficult to find a man so enlightened that he sees God everywhere
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 7.20 spoken by भगवान. [/INST] Verse 7.20 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: कमसतसतरहतजञन परपदयनतऽनयदवत त त नयममसथय परकतय नयत सवय 720
+
+Translations:
+1. Controlled by their inherent nature and deprived of knowledge by various desires worldlyminded people resort to other gods observing various disciplines
+2. People deprived of their wisdom by desires for various objects and guided by their own nature resort to other deities following the relevant methods
+3. Those whose wisdom has been taken away by this or that desire go to other gods following this or that rite led by their own nature
+4. Being robbed of their wisdom by innumerable desires and controlled by their own nature persons take refuge in other deities following one or the other religious regulations
+5. They in whom wisdom is obscured by one desire or another worship the lesser powers practicing many rites that vary according to their temperaments
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 7.21 spoken by भगवान. [/INST] Verse 7.21 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: य य य य तन भकत शरदधयरचतमचछत तसय तसयचल शरदध तमव वदधमयहम 721
+
+Translations:
+1. Whichever devotee seeks to worship with faith whatever form I make their faith steadfast
+2. Whichever form of a deity any devotee wants to worship with faith I strengthen that very firm faith of theirs
+3. Whatever form any devotee desires to worship with faith I make that same faith of his firm and unflinching
+4. Whatever form of deity a devotee whomever they may be desires to worship with faith I assume that form which is firm and is according to their faith
+5. But whatever form of worship if the devotee has faith then I set My own seal upon their faith in that worship
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 7.22 spoken by भगवान. [/INST] Verse 7.22 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: स तय शरदधय यकतसतसयरधनमहत लभत च तत कमनमयव वहतन ह तन 722
+
+Translations:
+1. Endowed with that faith he worships that form and thereby gets the objects of his desire granted in reality by Me alone
+2. Being imbued with that faith that person engages in worshipping that form and they get those very desired results as dispensed by Me alone
+3. Endowed with that faith he engages in the worship of that form and obtains his desired outcome which is ordained by Me alone
+4. Endowed with that faith he seeks to worship that deity and thereby receives his desired objects which are ordained by none other than Me
+5. If he worships one form alone with real faith then his desires shall be fulfilled through that alone for thus I have ordained
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 7.23 spoken by भगवान. [/INST] Verse 7.23 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: अनतवतत फल तष तदभवतयलपमधसम दवनदवयज यनत मदभकत यनत ममप 723
+
+Translations:
+1. But the fruit gained by these men of small understanding is limited The worshippers of the gods will go to the gods but My devotees will come to Me
+2. The result of those who are of poor intellect is indeed limited The worshippers of gods go to the gods while My devotees go to Me alone
+3. Verily the reward fruit that accrues to those men of small intelligence is finite The worshippers of the gods go to them whereas My devotees come to Me
+4. But the fruit of those of poor intellect is finite those who perform sacrifices aiming at the gods go to the gods and My devotees come to Me
+5. The fruit that comes to people of limited insight is after all finite Those who worship the Lower Powers attain them but those who worship Me come to Me alone
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 7.24 spoken by भगवान. [/INST] Verse 7.24 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: अवयकत वयकतमपनन मनयनत ममबदधय पर भवमजननत ममवययमनततमम 724
+
+Translations:
+1. Not knowing My higher immutable and unsurpassed nature the ignorant think of Me as an entity that has now become manifest though I was previously unmanifest
+2. The unintelligent unaware of My supreme state which is immutable and unsurpassable think of Me as having become manifest from the unmanifest
+3. The foolish think of Me the Unmanifest as having manifestation not knowing My higher immutable and most excellent nature
+4. Those of poor intellect are not aware of My higher unchanging and supreme nature and thus they consider Me the Unmanifest to be manifest
+5. The ignorant think of Me who am the Unmanifested Spirit as if I were in human form They do not understand that My Superior Nature is unchanging and most excellent
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 7.25 spoken by भगवान. [/INST] Verse 7.25 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: नह परकश सरवसय यगमयसमवत मढऽय नभजनत लक ममजमवययम 725
+
+Translations:
+1. Veiled by my Maya I am not manifest to all this deluded world does not recognize me as the unborn and immutable
+2. Being enveloped by yogamaya I do not become manifest to all This deluded world does not know Me who am birthless and undecaying
+3. I am not manifest to all veiled as I am by the YogaMaya This deluded world does not know Me who am unborn and imperishable
+4. Being surrounded by the trick of yogaillusion I am not clear to all hence this deluded world of perceivers does not recognize Me the unborn and undying
+5. I am not visible to all for I am enveloped by the illusion of the Phenomenon This deluded world does not know Me as the Unborn and Imperishable
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 7.26 spoken by भगवान. [/INST] Verse 7.26 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: वदह समततन वरतमनन चरजन भवषयण च भतन म त वद न कशचन 726
+
+Translations:
+1. I know all beings O Arjuna past present and those to come but no one knows Me
+2. O Arjuna I know the past present and future beings but no one knows Me
+3. I know O Arjuna the beings of the past the present and the future however no one knows Me
+4. O Arjuna I know the beings that have gone that are present and those yet to be born but no one knows Me
+5. I know O Arjuna all beings in the past the present and the future but they do not know Me
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 7.27 spoken by भगवान. [/INST] Verse 7.27 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: इचछदवषसमतथन दवनदवमहन भरत सरवभतन समह सरग यनत परनतप 727
+
+Translations:
+1. O Arjuna all beings are deluded as soon as they are born due to the delusion of the pairs of opposites springing from desire and hate
+2. O scion of the Bharata dynasty O destroyer of foes due to the delusion of duality arising from likes and dislikes all creatures become bewildered upon their birth
+3. O Bharata all beings are subject to delusion at birth due to the delusion of the pairs of opposites arising from desire and aversion O Parantapa
+4. O descendant of Bharata O scorcher of foes At the time of creation all beings become deluded due to the illusion of pairs of opposites arising from desire and hatred
+5. O brave Arjuna Man lives in a fantastical world deceived by the glamour of opposing sensations infatuated by desire and aversion
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 7.28 spoken by भगवान. [/INST] Verse 7.28 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: यष तवनतगत पप जनन पणयकरमणम त दवनदवमहनरमकत भजनत म दढवरत 728
+
+Translations:
+1. But those who have done good deeds whose sins have come to an end are freed from the delusion of the pairs of opposites They steadfastly worship Me adhering to their vows
+2. On the other hand those persons who have done virtuous deeds whose sin has come to an end they being free from the delusion of duality and firm in their convictions adore Me
+3. But those men of virtuous deeds whose sins have come to an end and who are freed from the delusion of the pairs of opposites worship Me steadfastly with their vows
+4. But those men of virtuous deeds whose sin has come to an endthey being free from the delusion of pairs of opposites worship Me with a firm resolve
+5. But those who act righteously in whom sin has been destroyed who are free from the infatuation of conflicting emotions they worship Me with a firm resolve
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 7.29 spoken by भगवान. [/INST] Verse 7.29 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: जरमरणमकषय ममशरतय यतनत य त बरहम तदवद कतसनमधयतम करम चखलम 729
+
+Translations:
+1. Those who take refuge in Me and strive for deliverance from old age and death know Brahman or the Self and all about the nature of that Self and the entire Karma or activities leading to rebirth
+2. Those who strive by resorting to Me for becoming free from old age and death they know Brahman the individual Self and all about actions They know Brahman as being all the individual entities and all actions This verse prescribes meditation on the qualified Brahman for aspirants of the middle class Verses beginning with the 14th speak about the realization of the unqualified Brahman by aspirants of the highest class
+3. Those who strive for liberation from old age and death taking refuge in Me realize in full that Brahman the whole knowledge of the Self and all action
+4. Those who relying on Me strive to achieve freedom from old age and death realize all to be the Brahman and realize all the actions governing the Self
+5. Those who make Me their refuge striving for liberation from decay and death realize the Supreme Spirit which is their own real Self and in which all action finds its consummation
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 7.30 spoken by भगवान. [/INST] Verse 7.30 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: सधभतधदव म सधयजञ च य वद परयणकलऽप च म त वदरयकतचतस 730
+
+Translations:
+1. And those who know Me with the Adhibhuta Adhidaiva and Adhiyajna they too with their minds fixed in meditation know Me even at the hour of death
+2. Those who know me as existing in both the physical and divine planes and also in the context of the sacrifice they with concentrated minds know me even at the time of death
+3. Those who know Me with the Adhibhuta pertaining to the elements Adhidaiva pertaining to the gods and the Adhiyajna pertaining to the sacrifice know Me even at the time of death remaining steadfast in mind
+4. Those who realize Me as one identical with what governs the beings deities and with what governs the sacrificesthey even at the moment of their departure experience Me having mastered the Yoga
+5. Those who see Me in the life of the world in the universal sacrifice and as pure Divinity keeping their minds steady they live in Me even in the hour of deaths approach
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 8.1 spoken by अर्जुन. [/INST] Verse 8.1 of the Bhagavad Gita, spoken by अर्जुन, is as follows:
+
+Sanskrit: क तदबरहम कमधयतम क करम परषततम अधभत च क परकतमधदव कमचयत 81
+
+Translations:
+1. Arjuna said O Supreme Person what is Brahman What exists in the individual plane What is action What is said to exist in the physical plane And what is said to exist in the divine plane
+2. Arjuna said O Supreme Person what is Brahman What exists in the individual plane What is action What is said to exist in the physical plane And what is said to exist in the divine plane
+3. Arjuna said What is Brahman What is Adhyatma What is action O best among men What is Adhibhuta declared to be And what is Adhidaiva said to be
+4. Arjuna said What is Brahman What is known as the Lord of the Self Adhyatma What is action O Best of Persons what is said to be the Lord of material things Adhibhuta What is called the Lord of divinities Adhidaiva
+5. Arjuna asked O Lord of Lords What is that which people call the Supreme Spirit what is humanitys spiritual nature and what is the law What is matter and what is divinity
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 8.2 spoken by अर्जुन. [/INST] Verse 8.2 of the Bhagavad Gita, spoken by अर्जुन, is as follows:
+
+Sanskrit: अधयजञ कथ कऽतर दहऽसमनमधसदन परयणकल च कथ जञयऽस नयततमभ 82
+
+Translations:
+1. O Madhusudana how is the entity existing in the sacrifice here in this body and who is it And how are You to be known by people of concentrated minds at the time of death
+2. O Madhusudana how is the entity existing in the sacrifice here in this body and who is it And how are You to be known by people of concentrated minds at the time of death
+3. Who and how is Adhiyajna here in this body O destroyer of Madhu And how at the time of death are You to be known by the selfcontrolled
+4. Who is the Lord of Sacrifices and how Who is in this body O slayer of Madhu how can the selfcontrolled realize You at the time of their journey ie death
+5. Who rules the spirit sacrifice in many and how may those who have learned selfcontrol come to the knowledge of Thee at the time of death
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 8.3 spoken by भगवान. [/INST] Verse 8.3 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: अकषर बरहम परम सवभवऽधयतममचयत भतभवदभवकर वसरग करमसजञत 83
+
+Translations:
+1. The Blessed Lord said The Immutable is the supreme Brahman selfhood is said to be the entity present in the individual plane By action is meant the offerings that bring about the origin of existence of things
+2. The Blessed Lord said The Immutable is the supreme Brahman selfhood is said to be the entity present in the individual plane By action is meant the offerings that bring about the origin of existence of things
+3. The Blessed Lord said Brahman is the Imperishable the Supreme its essential nature is called Selfknowledge the offering to the gods that causes the existence and manifestation of beings and sustains them is called action
+4. The Bhagavat said The immutable Absolute is the Brahman Its intrinsic nature is called the Lord of the Self The emitting activity that causes the birth of both the animate and inanimate is named action
+5. The Lord Shri Krishna replied The Supreme Spirit is the Highest Imperishable Self and Its nature is spiritual consciousness The worlds have been created and are sustained by an emanation from the Spirit which is called the Law
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 8.4 spoken by भगवान. [/INST] Verse 8.4 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: अधभत कषर भव परषशचधदवतम अधयजञऽहमवतर दह दहभत वर 84
+
+Translations:
+1. That which exists in the physical plane is the mutable entity and what exists in the divine plane is the Person O best among the embodied beings I Myself am the entity that exists in the sacrifice within this body
+2. That which exists in the physical plane is the mutable entity and what exists in the divine plane is the Person O best among the embodied beings I Myself am the entity that exists in the sacrifice within this body
+3. Adhibhutaknowledge of the elementspertains to My perishable nature and the Purusha or the Soul is the Adhidaiva I alone am the Adhiyajna here in this body O best among the embodied
+4. The changing nature is the lord of the material beings the Person alone is the lord of the divinities I am alone the Lord of sacrifices and I the best of the embodied souls dwell in this body
+5. Matter consists of forms that perish Divinity is the Supreme Self and He who inspires the spirit of sacrifice in man O noblest of their race is I Myself Who now stand in human form before thee
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 8.5 spoken by भगवान. [/INST] Verse 8.5 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: अनतकल च ममव समरनमकतव कलवरम य परयत स मदभव यत नसतयतर सशय 85
+
+Translations:
+1. And at the time of death anyone who departs giving up the body while thinking of Me alone attains My state there is no doubt about this
+2. And at the time of death anyone who departs giving up the body while thinking of Me alone attains My state there is no doubt about this
+3. And whoever leaving their body goes forth remembering Me alone at the time of death they will attain My Being there is no doubt about this
+4. Whosoever at the time of death remembering Me alone sets forth abandoning their body behind they attain My being There is no doubt about it
+5. Whosoever at the time of death thinks only of Me and thinking thus leaves the body and goes forth will assuredly know Me
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 8.6 spoken by भगवान. [/INST] Verse 8.6 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: य य वप समरनभव तयजतयनत कलवरम त तमवत कनतय सद तदभवभवत 86
+
+Translations:
+1. O son of Kunti thinking of any entity whichever it may be one gives up the body at the end he attains that very one having been always engrossed in its thought
+2. O son of Kunti thinking of any entity whichever it may be one gives up the body at the end he attains that very one having been always engrossed in its thought
+3. Whoever at the end leaves the body thinking of any being to that being only does he go O son of Kunti Arjuna due to his constant thought of that being
+4. And also remembering whatever being one has been constantly thinking about a person leaves his body at the end of his life O son of Kunti That being alone he attains
+5. Whatever sphere of being the mind of a man is intent on at the time of death to that he will go
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 8.7 spoken by भगवान. [/INST] Verse 8.7 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: तसमतसरवष कलष ममनसमर यधय च मययरपतमनबदधरममवषयसयसशयम 87
+
+Translations:
+1. Therefore think of Me at all times and fight there is no doubt that by dedicating your mind and intellect to Me you will attain only Me
+2. Therefore think of Me at all times and fight there is no doubt that by dedicating your mind and intellect to Me you will attain only Me
+3. Therefore at all times remember Me only and fight With your mind and intellect fixed on Me you will undoubtedly come to Me alone
+4. Therefore at all times keep Me in your mind and fight then having your mind and intellect dedicated to Me you will undoubtedly attain Me alone
+5. Therefore always meditate on Me and fight if your mind and reason are fixed on Me you will surely come to Me
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 8.8 spoken by भगवान. [/INST] Verse 8.8 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: अभयसयगयकतन चतस ननयगमन परम परष दवय यत परथनचनतयन 88
+
+Translations:
+1. O son of Prtha by meditating with a mind engaged in the yoga of practice and not straying away to anything else one reaches the supreme Person existing in the effulgent region
+2. O son of Prtha by meditating with a mind engaged in the yoga of practice and not straying away to anything else one reaches the supreme Person existing in the effulgent region
+3. With the mind not moving towards any other thing made steadfast through the practice of habitual meditation and constantly meditating one goes to the Supreme Person the Resplendent O Arjuna
+4. He who is engaged in reflecting on the Supreme Divine Soul with his mind remaining fixed in the practice of yoga and not focusing on any other object that person attains the Supreme O son of Prtha
+5. He whose mind does not wander and who is engaged in constant meditation attains the Supreme Spirit
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 8.9 spoken by भगवान. [/INST] Verse 8.9 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: कव परणमनशसतर मणरणयसमनसमरदय सरवसय धतरमचनतयरप मदतयवरण तमस परसतत 89
+
+Translations:
+1. He who meditates on the Omniscient the Ancient the Ruler subtler than the subtle the Ordainer of everything of inconceivable form effulgent like the sun and beyond darknesshe attains the Supreme Person
+2. He who meditates on the Omniscient the Ancient the Ruler subtler than the subtle the Ordainer of everything of inconceivable form effulgent like the sun and beyond darknesshe attains the Supreme Person
+3. Whosoever meditates on the Omniscient the Ancient the Ruler of the whole world minuter than an atom the supporter of all of inconceivable form effulgent like the sun and beyond the darkness of ignorance
+4. He who meditates continuously on the Ancient Seer the Ruler the subtler than the subtle the supporter of all the unimaginably formed the suncolored and that which is beyond darkness
+5. Whoso meditates on the Omniscient the Ancient more minute than an atom yet the Ruler and Upholder of all Unimaginable Brilliant like the Sun Beyond the reach of darkness
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 8.10 spoken by भगवान. [/INST] Verse 8.10 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: परयणकल मनसऽचलन भकतय यकत यगबलन चव भरवरमधय परणमवशय समयक स त पर परषमपत दवयम 810
+
+Translations:
+1. At the time of death having fully fixed the Prana vital force between the eyebrows with an unwavering mind and being imbued with devotion as well as the strength of concentration he reaches that resplendent Supreme Person
+2. At the time of death having fully fixed the Prana vital force between the eyebrows with an unwavering mind and being imbued with devotion as well as the strength of concentration he reaches that resplendent Supreme Person
+3. At the time of death with an unwavering mind endowed with devotion by the power of Yoga fixing the whole lifebreath in the middle of the two eyebrows he reaches that resplendent Supreme Person
+4. That person endowed with a steady mind devotion and the power of yoga reaches the Supreme Divine Soul at the time of departure by properly fixing the lifebreath between their eyebrows
+5. He who leaves the body with an unmoved mind filled with devotion and by the power of his meditation gathers his whole vital energy between his eyebrows attains the Supreme
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 8.11 spoken by भगवान. [/INST] Verse 8.11 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: यदकषर वदवद वदनत वशनत यदयतय वतरग यदचछनत बरहमचरय चरनत ततत पद सगरहण परवकषय 811
+
+Translations:
+1. I will briefly speak to you of that immutable Goal which the knowers of the Vedas declare into which diligent ones free from attachment enter and for which people practice celibacy aspiring
+2. I will briefly tell you about that immutable Goal which the knowers of the Vedas declare those who are diligent free from attachment and aspire for it enter into it People practice celibacy for it
+3. That which is declared to be Imperishable by those who know the Vedas that which the selfcontrolled ascetics or Sannyasins and passionfree enter that goal desiring which celibacy is practised I will declare to thee in brief
+4. That Unchanging One which the Vedic knowers speak of which the passionfree ascetics enter into seeking which they practice celibacy or spiritual life that Goal together with the means to reach it I shall tell you
+5. Now I will briefly speak of the imperishable goal proclaimed by those who are versed in the scriptures which the mystic attains when free from passion and for which they are content to undergo the vow of continence
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 8.12 spoken by भगवान. [/INST] Verse 8.12 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: सरवदवरण सयमय मन हद नरधय च मरधनयधयतमन परणमसथत यगधरणम 812
+
+Translations:
+1. Having controlled all the senses confined the mind in the heart and fixed his own vital force in the head he should remain steadfast in yoga
+2. Having controlled all the senses confined the mind in the heart and fixed his own vital force in the head he should remain firm in yoga
+3. Having closed all the gates confined the mind in the heart and fixed the lifebreath in the head engage in the practice of concentration
+4. Properly controlling all the gates of the body restraining the mind firmly in the heat fixing ones own prana in the head taking refuge in the firmness of Yoga
+5. Closing the gates of the body drawing the forces of his mind into the heart and by the power of meditation concentrating his vital energy in the brain
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 8.13 spoken by भगवान. [/INST] Verse 8.13 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: ओमतयककषर बरहम वयहरनममनसमरन य परयत तयजनदह स यत परम गतम 813
+
+Translations:
+1. He who departs leaving the body while uttering the single syllable viz Om which is Brahman and thinking of Me attains the supreme Goal
+2. He who departs leaving the body while uttering the single syllable Om which is Brahman and thinking of Me attains the supreme Goal
+3. Uttering the onesyllabled Om the Brahman and remembering Me he who departs leaving the body attains the Supreme Goal
+4. Reciting the singlesyllabled Om the very Brahman meditating on Me whoever travels well casting away their bodysurely they attain My State
+5. Repeating Om the symbol of eternity and holding Me always in remembrance he who thus leaves his body and goes forth reaches the Supreme Spirit
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 8.14 spoken by भगवान. [/INST] Verse 8.14 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: अननयचत सतत य म समरत नतयश तसयह सलभ परथ नतययकतसय यगन 814
+
+Translations:
+1. O son of Prtha to that yogi of constant concentration and singleminded attention who remembers Me uninterruptedly and for a long time I am easy to attain
+2. O son of Prtha to that yogi of constant concentration and singleminded attention who remembers Me uninterruptedly and for a long time I am easily attained
+3. I am easily attainable by that eversteadfast yogi who constantly and daily remembers me for a long time not thinking of anything else with a singleminded or onepointed focus O Partha
+4. And whoever constantly bears Me in mind never attached to any other objectfor this yogi ever devoted I am easy to attain O son of Prtha
+5. To him who constantly thinks of Me and nothing else to such an everfaithful devotee O Arjuna I am ever accessible
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 8.15 spoken by भगवान. [/INST] Verse 8.15 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: ममपतय पनरजनम दखलयमशशवतम नपनवनत महतमन स���दध परम गत 815
+
+Translations:
+1. As a result of reaching Me the exalted ones who have attained the highest perfection do not get birth which is an abode of sorrows and is impermanent
+2. As a result of reaching Me the exalted ones who have attained the highest perfection do not get rebirth which is an abode of sorrows and is impermanent
+3. Having attained Me these great souls do not take birth again herea place of pain and impermanencebut have reached the highest perfection of liberation
+4. Having attained Me the men of great soul who have achieved the supreme perfection do not get the transient birth a storehouse of all troubles
+5. Coming to Me in this way these great souls no longer go to the misery and death of earthly life for they have achieved perfection
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 8.16 spoken by भगवान. [/INST] Verse 8.16 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: आबरहमभवनललक पनरवरतनऽरजन ममपतय त कनतय पनरजनम न वदयत 816
+
+Translations:
+1. O Arjuna all the worlds together with the world of Brahma are subject to return But O son of Kunti there is no rebirth after reaching Me
+2. O Arjuna all the worlds together with the world of Brahma are subject to return But O son of Kunti there is no return after reaching Me
+3. All the worlds including the world of Brahma are subject to return again O Arjuna but he who reaches Me O son of Kunti has no rebirth
+4. Till the Brahman is attained people return from each and every world O Arjuna But there is no return for one who has attained Me O son of Kunti
+5. The worlds along with the entire realm of creation come and go but O Arjuna whoever comes to Me for them there is no rebirth
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 8.17 spoken by भगवान. [/INST] Verse 8.17 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: सहसरयगपरयनतमहरयदबरहमण वद रतर यगसहसरनत तऽहरतरवद जन 817
+
+Translations:
+1. Those people who know what day and night are know the day of Brahma which ends in a thousand yugas The four yugas in the human worlds viz Satya Treta Dwapara and Kali are made up of 4320000 years This period multiplied by a thousand constitutes one day of Brahma His night also extends over a similar period See MS and VSA and His night which also ends in a thousand yugas
+2. Those people who know what day and night are know the day of Brahma which ends in a thousand yugas and His night which also ends in a thousand yugas
+3. Those who know the day of Brahma which lasts a thousand Yugas and the night which also lasts a thousand Yugas know day and night
+4. Those who know the day of Brahma as encompassing one thousand yugas worldages and night also as encompassing one thousand yugasthose people know the day and night of Brahma
+5. Those who understand the cosmic day and night know that one day of creation is a thousand cycles and that the night is of equal length
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 8.18 spoken by भगवान. [/INST] Verse 8.18 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: अवयकतदवयकतय सरव परभवनतयहरगम रतरयगम परलयनत ततरववयकतसजञक 818
+
+Translations:
+1. With the coming of day all manifested things emerge from the Unmanifest and when night comes they merge into that which is called the Unmanifested
+2. With the coming of day all manifested things emerge from the Unmanifest and when night comes they merge into that which is called the Unmanifested
+3. From the Unmanifested all the manifested worlds proceed upon the arrival of the day upon the arrival of the night they dissolve indeed into that which is known as the Unmanifested
+4. As the day approaches all manifestations emerge from the unmanifest and as the night approaches they dissolve into the same which is known as the unmanifest
+5. At the dawn of that day all objects in manifestation stream forth from the Unmanifest and when evening falls they are dissolved back into it again
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 8.19 spoken by भगवान. [/INST] Verse 8.19 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: भतगरम स एवय भतव भतव परलयत रतरयगमऽवश परथ परभवतयहरगम 819
+
+Translations:
+1. O son of Prtha after being born again and again that very multitude of beings disappears of its own accord at the approach of night It comes to life again at the approach of day
+2. O son of Prtha after being born again and again that very multitude of beings disappears of its own accord at the approach of night It comes to life again at the approach of day
+3. This same multitude of beings being born again and again helplessly dissolves O Arjuna into the Unmanifested at the coming of the night and comes forth at the coming of the day
+4. Being born and reborn the same multitude of beings is dissolved when night approaches and is born again willynilly when day approaches O son of Prtha
+5. The same multitude of beings which have lived on earth so often all are dissolved as the night of the universe approaches to issue forth anew when morning breaks Thus it is ordained
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 8.20 spoken by भगवान. [/INST] Verse 8.20 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: परसतसमतत भवऽनयऽवयकतऽवयकततसनतन य स सरवष भतष नशयतस न वनशयत 820
+
+Translations:
+1. But distinct from that Unmanifested is the other eternal unmanifest Reality who does not get destroyed when all beings are destroyed
+2. But distinct from that Unmanifested is the other eternal unmanifest Reality who does not get destroyed when all beings are destroyed
+3. But verily there exists higher than this Unmanifested another Unmanifested Eternal which is not destroyed even when all beings are destroyed
+4. But there exists another Being which is beyond this and It is both manifest and unmanifest and is eternal It is this Being that does not perish while all other beings perish
+5. In truth therefore there is the eternal unmanifest which is beyond and above the unmanifest spirit of creation and which is never destroyed when all these beings perish
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 8.21 spoken by भगवान. [/INST] Verse 8.21 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: अवयकतऽकषर इतयकतसतमह परम गतम य परपय न नवरतनत तदधम परम मम 821
+
+Translations:
+1. They call Him who has been mentioned as the Unmanifested the Immutable the supreme Goal That is the supreme abode of Mine from which they do not return once they reach it
+2. They call Him who has been mentioned as the Unmanifested the Immutable the supreme Goal That is the supreme abode of Mine from which they do not return once they reach it
+3. What is known as the Unmanifested and the Imperishable That is said to be the highest goal Those who reach It do not return to this Samsara That is My supreme abode place or state
+4. The scriptures speak of This as Unmanifest and Changeless and declare This to be the highest Goal Having attained it people do not return this is My highest abode
+5. The wise say that the Unmanifest and Indestructible is the highest goal of all when once that is reached there is no returning That is my blessed home
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 8.22 spoken by भगवान. [/INST] Verse 8.22 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: परष स पर परथ भकतय लभयसतवननयय यसयनतसथन भतन यन सरवमद ततम 822
+
+Translations:
+1. O son of Prtha that supreme Personin whom all beings are included and by whom all this is pervadedis indeed reached through onepointed devotion
+2. O son of Prtha that supreme Personin whom all beings are included and by whom all this is pervadedis indeed reached through onepointed devotion
+3. That highest Purusha O Arjuna is attainable by unswerving devotion to Him alone within Whom all beings dwell and by Whom all this is pervaded
+4. O son of Prtha the Supreme Soul is attainable through devotion that admits no other things having attained it the men of Yoga do not get birth again within it exist the beings and everything is well established in it O Arjuna
+5. O Arjuna That Highest God in Whom all beings abide and Who pervades the entire universe is reached only by wholehearted devotion He is the one who determines the course of worldly events and the destiny of all living beings
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 8.23 spoken by भगवान. [/INST] Verse 8.23 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: यतर कल तवनवततमवतत चव यगन परयत यनत त कल वकषयम भरतरषभ 823
+
+Translations:
+1. O best of the Bharata dynasty I shall now speak of that time by which the yogis depart and attain the State of Nonreturn and also the State of Return
+2. O best of the Bharata dynasty I shall now speak of that time by which the yogis depart and attain the State of Nonreturn and also the State of Return
+3. Now I will tell you O chief of the Bharatas the times of departure at which the Yogis will return or not return
+4. Departing at what times the Yogis attain the nonreturn or the return onlythose times I shall declare to you O chief of the Bharatas
+5. Now I will tell you O Arjuna the times at which if the mystics go forth they do not return and at which they go forth only to return
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 8.24 spoken by भगवान. [/INST] Verse 8.24 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: अगनरजयतरह शकल षणमस उततरयणम ततर परयत गचछनत बरहम बरहमवद जन 824
+
+Translations:
+1. Fire light daytime the bright fortnight the six months of the northern solsticeby following this path persons who are knowers of Brahman attain Brahman when they die
+2. Fire light daytime the bright fortnight the six months of the northern solsticeby following this path persons who are knowers of Brahman attain Brahman when they die
+3. Fire light daytime the bright fortnight the six months of the northern path of the sun the northern solstice departing then men who know Brahman go to Brahman
+4. The northern course consisting of six months is fire light day and bright Departing in it the Brahmanknowing men attain Brahman
+5. If the sage knowing the Supreme Spirit goes forth with fire and light during the day in the fortnight of the waxing moon and in the six months before the Northern summer solstice he will attain the Supreme
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 8.25 spoken by भगवान. [/INST] Verse 8.25 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: धम रतरसतथ कषण षणमस दकषणयनम ततर चनदरमस जयतरयग परपय नवरतत 825
+
+Translations:
+1. Following this Path the yogi having reached the lunar light returns smoke night as also the dark fortnight and the six months of the Southern solstice
+2. Following this Path the yogi having reached the lunar light returns smoke night as also the dark fortnight and the six months of the Southern solstice
+3. Attaining the lunar light through smoke night time the dark fortnight and the six months of the southern path of the sun the southern solstice the yogi returns
+4. The southern course of the sun consisting of six months is smoke night and darkness Departing in it the yogi attains the light of the moon and returns
+5. But if he departs in gloom at night during the fortnight of the waning moon and in the six months before the winter solstice then he reaches only lunar light and he will be reborn
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 8.26 spoken by भगवान. [/INST] Verse 8.26 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: शकलकषण गत हयत जगत शशवत मत एकय यतयनवततमनययऽऽवरतत पन 826
+
+Translations:
+1. These two paths of the world which are white and black are indeed considered eternal Through one a person goes to the state of nonreturn through the other they return again
+2. These two paths of the world which are white and black are indeed considered eternal Through one a person goes to the state of nonreturn through the other they return again
+3. The bright and dark paths of the world are thought to be eternal one leads to no return and the other leads to return
+4. For these two bright and dark paths are considered to be perpetual for the world One attains nonreturn by the first of these and one returns back by the other
+5. These bright and dark paths out of the world have always existed Whoever takes the former does not return he who chooses the latter returns
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 8.27 spoken by भगवान. [/INST] Verse 8.27 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: नत सत परथ जननयग महयत कशचन तसमतसरवष कलष यगयकत भवरजन 827
+
+Translations:
+1. O son of Prtha no yogione steadfast in meditationwhosoever has known these two courses becomes deluded Therefore O Arjuna be steadfast in yoga at all times
+2. O son of Prtha no yogione steadfast in meditationwhosoever has known these two courses becomes deluded Therefore O Arjuna be steadfast in yoga at all times
+3. Knowing these paths O Arjuna no yogi is deluded therefore at all times be steadfast in yoga
+4. O son of Prtha no Yogin knowing these two courses gets deluded Therefore O Arjuna practice Yoga connected with all times
+5. O Arjuna The saint knowing these paths is not confused therefore meditate perpetually
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 8.28 spoken by भगवान. [/INST] Verse 8.28 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: वदष यजञष तपस चव दनष यतपणयफल परदषटम अतयत ततसरवमद वदतव यग पर सथनमपत चदयम 828
+
+Translations:
+1. Having known this the yogi transcends all the results of righteous deeds declared in the Vedas sacrifices austerities and charities and reaches the primordial supreme state
+2. Having known this the yogi transcends all the results of righteous deeds declared in the Vedas sacrifices austerities and charities and reaches the primordial supreme state
+3. Whatever fruit of merit is declared in the scriptures to accrue from the study of the Vedas the performance of sacrifices the practice of austerities and gifts beyond all this goes the Yogi having known this and he attains to the Supreme Primeval first or ancient Abode
+4. Having understood all this the Yogin goes beyond whatever fruit of merit is ordained in the scriptures in case of reciting the Vedas performing sacrifices observing austerities and donating gifts and he goes to the Supreme Primeval Abode
+5. The sage who knows this passes beyond all merit that comes from the study of the scriptures from sacrifice from austerities and from charity and reaches the Supreme Primeval Abode
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 9.1 spoken by भगवान. [/INST] Verse 9.1 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: इद त त गहयतम परवकषयमयनसयव जञन वजञनसहत यजजञतव मकषयसऽशभत 91
+
+Translations:
+1. The Lord said I shall declare to you who does not cavil this most mysterious knowledge together with its special knowledge knowing which you will be freed from evil
+2. The Blessed Lord said However to you who are not given to cavilling I shall speak of this highest secret itself which is knowledge combined with experience by realizing which you shall be free from evil
+3. The Blessed Lord said I shall now declare to thee who does not cavil the greatest secretthe knowledge combined with experience Selfrealisation Having known this thou shalt be free from evil
+4. The Bhagavat said To you who are entertaining no displeasure I shall clearly declare this most secret knowledge together with action by knowing which you shall be free from evil
+5. Lord Shri Krishna said I will now reveal to you since you do not doubt that profound mysticism which when followed with experience will liberate you from sin
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 9.2 spoken by भगवान. [/INST] Verse 9.2 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: रजवदय रजगहय पवतरमदमततमम परतयकषवगम धरमय ससख करतमवययम 92
+
+Translations:
+1. This is the royal science the royal mystery the supreme purifier It is realized through direct experience is in accord with Dharma is pleasant to practice and is abiding
+2. This is the sovereign knowledge the sovereign profundity the best sanctifier directly realizable righteous very easy to practice and imperishable
+3. This is the royal science the royal secret the supreme purifier realizable by direct intuitive knowledge according to righteousness very easy to perform and imperishable
+4. This shines among the sciences it is the secret of monarchs it is a supreme purifier comprehensible by immediate perception righteous easy to do and imperishable
+5. This is the supreme science the supreme secret the purest and best it is intuitive righteous and to those who practice it it is exceedingly pleasant
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 9.3 spoken by भगवान. [/INST] Verse 9.3 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: अशरददधन परष धरमसयसय परनतप अपरपय म नवरतनत मतयससरवरतमन 93
+
+Translations:
+1. Men devoid of faith in this Dharma O scorcher of foes ever remain without attaining Me on the mortal path of Samsara
+2. O destroyer of foes those who are disregarding this Dharma knowledge of the Self certainly go round and round without reaching Me along the path of transmigration which is fraught with death
+3. Those who have no faith in this Dharma O Parantapa return to the path of this world without attaining Me
+4. O scorcher of foes Those who have no faith in this Dharma do not attain Me and remain eternally in the cycle of mundane existence fraught with death
+5. They who have no faith in this teaching cannot find Me they remain lost in the purlieus of this perishable world
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 9.4 spoken by भगवान. [/INST] Verse 9.4 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: मय ततमद सरव जगदवयकतमरतन मतसथन सरवभतन न चह तषववसथत 94
+
+Translations:
+1. This entire universe is pervaded by Me in an unmanifest form All beings abide in Me but I do not abide in them
+2. This whole world is pervaded by Me in My unmanifest form All beings exist in Me but I am not contained within them
+3. All of this world is pervaded by Me in My unmanifest aspect all beings exist within Me but I do not dwell within them
+4. This entire universe is pervaded by Me having an unmanifest form all beings exist in Me and I do not exist in them
+5. The whole world is pervaded by Me yet My form is not visible All living beings have their being in Me yet I am not confined by them
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 9.5 spoken by भगवान. [/INST] Verse 9.5 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: न च मतसथन भतन पशय म यगमशवरम भतभनन च भतसथ ममतम भतभवन 95
+
+Translations:
+1. Yet beings do not remain in Me Behold My divine Yoga I am the sustainer of all beings yet I am not in them It is My will alone that causes their existence
+2. Neither do the beings dwell in Me Behold My divine Yoga I am the sustainer and originator of beings but My Self is not contained within the beings
+3. Nor do beings exist in Me in reality behold My divine Yoga which supports all beings but does not dwell in them is My Self the efficient cause of beings
+4. Yet the beings do not exist in Me Look at My Sovereign Yoga My Self is the sustainer of the beings it does not exist in them and causes them to be born
+5. Nevertheless they do not consciously abide in Me Such is My Divine Sovereignty that though I the Supreme Self am the cause and upholder of all yet I remain outside
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 9.6 spoken by भगवान. [/INST] Verse 9.6 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: यथऽऽकशसथत नतय वय सरवतरग महन तथ सरवण भतन मतसथनतयपधरय 96
+
+Translations:
+1. As the powerful element air moving everywhere ever remains in the ether know that so too all beings abide in Me
+2. Understand thus that just as the voluminous wind moving everywhere is ever present in space similarly all beings abide in Me
+3. As the mighty wind moving everywhere always rests in the ether so too know that all beings rest in Me
+4. Just as the mighty wind exists in the ether always moving therein everywhere in the same manner all beings exist in Me Be sure of it
+5. As the mighty wind though moving everywhere has no resting place except in space so all these beings have no home except in Me
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 9.7 spoken by भगवान. [/INST] Verse 9.7 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: सरवभतन कनतय परकत यनत ममकम कलपकषय पनसतन कलपद वसजमयहम 97
+
+Translations:
+1. All beings O Arjuna enter into My Prakriti at the end of a cycle of time again I send them forth at the beginning of a cycle of time
+2. O son of Kunti all the beings at the end of a cycle go back to My Prakrti At the beginning of a cycle I project them forth again
+3. All beings O Arjuna go into My Nature at the end of a Kalpa I send them forth again at the beginning of the next Kalpa
+4. O son of Kunti all beings pass into My nature at the end of the Kalpa the age of universe I send them forth again at the beginning of the next Kalpa
+5. All beings O Arjuna return at the end of every cosmic cycle into the realm of Nature which is a part of Me and at the start of the next I send them forth again
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 9.8 spoken by भगवान. [/INST] Verse 9.8 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: परकत सवमवषटभय वसजम पन पन भतगरममम कतसनमवश परकतरवशत 98
+
+Translations:
+1. Controlling the Prakṛti which is My own I send forth again and again this multitude of beings helpless under the sway of Prakṛti
+2. Keeping My own prakṛti under control I project forth again and again this multitude of beings which are powerless due to the influence of their own nature
+3. Animating My Nature I again and again send forth all this multitude of beings helpless under the force of Nature
+4. Taking hold of My own nature I again and again send forth this entire host of beings which is powerless under the control of My nature
+5. With the help of Nature I again and again pour forth the whole multitude of beings whether they will or not for they are ruled by My will
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 9.9 spoken by भगवान. [/INST] Verse 9.9 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: न च म तन करमण नबधननत धनञजय उदसनवदसनमसकत तष करमस 99
+
+Translations:
+1. But these actions do not bind Me O Arjuna for I remain detached from them as if I were unconcerned
+2. O Dhananjaya those actions do not bind Me for I remain unconcerned and unattached to them
+3. These acts do not bind Me O Arjuna sitting as one indifferent unattached to those acts
+4. O Dhananjaya These acts do not bind me remaining as if unconcerned and unattached in these actions
+5. But these acts of mine do not bind me I remain outside and unattached
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 9.10 spoken by भगवान. [/INST] Verse 9.10 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: मयऽधयकषण परकत सयत सचरचरम हतनऽनन कनतय जगदवपरवरतत 910
+
+Translations:
+1. Under My supervision Prakrti gives birth to all mobile and immobile entities and thus O Arjuna the world revolves
+2. Under Me as the supervisor the Prakrti produces the world of the moving and the nonmoving things Owing to this O son of Kunti the world revolves
+3. Under Me as supervisor Nature produces the moving and the unmoving therefore O Arjuna the world revolves
+4. O son of Kunti On account of Me who remain only as an observer and the prime cause My nature gives birth to both the moving and the unmoving hence this world moves in a circle
+5. Under my guidance Nature produces all movable and immovable things Thus O Arjuna this universe revolves
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 9.11 spoken by भगवान. [/INST] Verse 9.11 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: अवजननत म मढ मनष तनमशरतम पर भवमजननत मम भतमहशवरम 911
+
+Translations:
+1. Fools disregard Me dwelling in a human form not knowing My higher nature as the Supreme Lord of all beings
+2. Not knowing My supreme nature as the Lord of all beings foolish people disregard Me who have taken a human form
+3. Fools disregard Me clad in human form not knowing My higher Being as the great Lord of all beings
+4. Unaware of My immutable highest Absolute Supreme nature the deluded ones disregard Me dwelling in the human body
+5. Fools disregard Me seeing Me clad in human form They do not know that in My higher nature I am the LordGod of all
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 9.12 spoken by भगवान. [/INST] Verse 9.12 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: मघश मघकरमण मघजञन वचतस रकषसमसर चव परकत महन शरत 912
+
+Translations:
+1. Senseless people have a nature that is deluding and similar to that of rakshasas and asuras Their hopes are futile their actions are futile and their knowledge is futile
+2. Possessed of vain hopes vain actions vain knowledge and senselessness they become verily possessed of the deceptive disposition of fiends and demons
+3. They are possessed of the deceitful nature of demons and undivine beings filled with vain hopes vain actions and vain knowledge that is senseless
+4. They are of futile aspirations futile actions futile knowledge and wrong intellect and they take recourse only to the delusive nature that is both demoniac and devilish
+5. Their hopes are futile their actions worthless their knowledge ineffective they are without sense deceitful barbaric and godless
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 9.13 spoken by भगवान. [/INST] Verse 9.13 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: महतमनसत म परथ दव परकतमशरत भजनतयननयमनस जञतव भतदमवययम 913
+
+Translations:
+1. But the greatsouled ones O Arjuna who are associated with My divine nature worship Me with an unwavering mind knowing Me to be the immutable source of all beings
+2. O son of Prtha the noble ones being possessed of divine nature surely adore Me with singlemindedness knowing Me to be the immutable source of all objects
+3. But the great souls O Arjuna partaking of My divine nature worship Me with a singleminded devotion knowing Me as the imperishable source of all beings
+4. O son of Prtha The greatsouled men however taking hold of the divine nature and having nothing else in their minds adore Me viewing Me as the imperishable prime cause of beings
+5. But the great souls O Arjuna Filled with my divine spirit they worship me fix their minds on me alone for they know that I am the imperishable source of being
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 9.14 spoken by भगवान. [/INST] Verse 9.14 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: सतत करतयनत म यतनतशच दढवरत नमसयनतशच म भकतय नतययकत उपसत 914
+
+Translations:
+1. Aspiring for eternal communion with Me they worship Me always singing My praises striving with steadfast resolution and bowing down to Me in devotion
+2. Always glorifying Me and striving the men of firm vows worship Me by paying obeisance to Me and being ever endowed with devotion
+3. Always glorifying Me striving firm in their vows prostrating themselves before Me they worship Me with steadfast devotion
+4. Ever speaking of My glory striving with firm resolve paying homage to Me and being permanently endowed with devotion they worship Me
+5. Always extolling Me they are strenuous and firm in their vows prostrating themselves before Me and worshiping Me continually with concentrated devotion
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 9.15 spoken by भगवान. [/INST] Verse 9.15 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: जञनयजञन चपयनय यजनत ममपसत एकतवन पथकतवन बहध वशवतमखम 915
+
+Translations:
+1. Others besides offering the sacrifice of knowledge also worship Me as One who is characterized by diversity in countless ways and is multiform in My Cosmic aspect
+2. Others indeed worship Me by exclusively adoring through the sacrifice of the knowledge of oneness others worship Me in many ways and others as the multiform existing in various forms
+3. Others also sacrificing with the wisdomsacrifice worship Me the AllFaced as one distinct and manifold
+4. Some worship Me by knowledgesacrifice and others by offering sacrifices thus they worship Me the UniversallyFaced either as One or as Many
+5. Others worship Me with full consciousness as the One the Manifold the Omnipresent and the Universal
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 9.16 spoken by भगवान. [/INST] Verse 9.16 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: अह करतरह यजञ सवधऽहमहमषधम मतरऽहमहमवजयमहमगनरह हतम 916
+
+Translations:
+1. I am Kratu I am the sacrifice I am the offering to the manes I am the herb I am the Mantra I am the clarified butter I am the fire I am the oblation
+2. I am the ritual I am the sacrifice I am the oblation I am the medicinal herb I am the mantra I am the clarified butter I am the fire and I am the act of offering
+3. I am Kratu I am Yajna I am the offering to the manes I am the medicinal herbs and all plants I am the Mantra I am also the ghee or melted butter I am the fire I am the oblation
+4. I am determination I am sacrifice I am Svadha I am the juice of the herb I am the Vedic hymn I am also the clarified butter I am the sacrificial fire and I am the act of offering
+5. I am the oblation the sacrifice and the worship I am the fuel and the chant I am the butter offered to the fire I am the fire itself and I am the act of offering
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 9.17 spoken by भगवान. [/INST] Verse 9.17 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: पतऽहमसय जगत मत धत पतमह वदय पवतरमकर ऋक सम यजरव च 917
+
+Translations:
+1. I am the father mother creator and grandfather of the universe I am the purifier I am the syllable Om as well as Rk Saman and Yajus
+2. Of this world I am the father mother ordainer and grandfather I am the knowable the sanctifier the syllable Om as well as the Rk Sama and Yajus
+3. I am the father of this world the mother the dispenser of the fruits of actions and the grandfather the one thing to be known the purifier the sacred monosyllable Om and also the Rik Sama and Yajur Vedas
+4. I am the father the mother the sustainer and the paternal grandparent of this world I am the sacred object of knowledge the syllable Om the Rk the Saman and the Yajus as well
+5. I am the Father of the universe its Mother Nourisher and Grandfather I am the Knowable and the Pure I am Om and I am the Sacred Scriptures
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 9.18 spoken by भगवान. [/INST] Verse 9.18 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: गतरभरत परभ सकष नवस शरण सहत परभव परलय सथन नधन बजमवययम 918
+
+Translations:
+1. I am the goal the supporter the Lord the witness the abode the refuge and the friend I am the origin the dissolution the basis for preservation and the imperishable seed
+2. I am the fruit of actions the nourisher the Lord witness abode refuge friend origin end foundation store and the imperishable seed
+3. I am the goal the supporter the Lord the witness the abode the shelter the friend the origin the dissolution the foundation the treasurehouse and the imperishable seed
+4. I am the method the nourisher the lord the witness the abode the refuge the goodhearted friend the origin the dissolution the sustenance the repository and the imperishable seed of the world
+5. I am the goal the sustainer the Lord the witness the home the shelter the lover and the origin I am life and death I am the fountain and the imperishable seed
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 9.19 spoken by भगवान. [/INST] Verse 9.19 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: तपमयहमह वरष नगहणमयतसजम च अमत चव मतयशच सदसचचहमरजन 919
+
+Translations:
+1. I give heat I withhold and send forth the rain I am immortality and also death O Arjuna I am the being and the nonbeing
+2. O Arjuna I give heat I withhold and pour down rain I am verily the nectar and also death existence and nonexistence
+3. As the sun I give heat I withhold and send forth the rain I am immortality and also death existence and nonexistence O Arjuna
+4. I give heat I withhold and also send forth rains I am immortality and also death the real and the unreal O Arjuna
+5. I am the heat of the sun I release and withhold the rain I am death and immortality I am being and nonbeing
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 9.20 spoken by भगवान. [/INST] Verse 9.20 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: तरवदय म समप पतपप यजञरषटव सवरगत पररथयनत त पणयमसदय सरनदरलक मशननत दवयनदव दवभगन 920
+
+Translations:
+1. Those who are versed in the three Vedas having been purified from sin by drinking the Soma juice pray for passage to heaven and worship Me through sacrifices Reaching the holy realm of the chief of the gods they enjoy celestial pleasures in heaven
+2. Those who are versed in the Vedas who drink Soma and are purified of sin pray for the heavenly goal by worshipping Me through sacrifices Having reached the place world of the king of gods which is the result of righteousness they enjoy the divine pleasure of the gods in heaven
+3. The knowers of the three Vedas the drinkers of Soma purified of all sins worshipping Me through sacrifices pray for the way to heaven they reach the holy world of the Lord of the gods and enjoy the divine pleasures of the gods in heaven
+4. The masters of the three Vedas the somadrinkers purified of their sins aspire for the heavenly goal by offering sacrifices to Me They attain the meritorious world of the Lord of Gods and taste in the heavens the heavenly pleasures of the gods
+5. Those who are versed in the scriptures who drink the mystic Somajuice and are purified from sin and who while worshipping Me with sacrifices pray that I will lead them to heaven they reach the holy world where the Controller of the Powers of Nature resides and they enjoy the feasts of Paradise
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 9.21 spoken by भगवान. [/INST] Verse 9.21 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: त त भकतव सवरगलक वशल कषण पणय मरतयलक वशनत एव तरयधरममनपरपनन गतगत कमकम लभनत 921
+
+Translations:
+1. Having enjoyed the spacious world of heaven they return to the world of mortals their merit having been exhausted Thus those who follow the Vedic rituals and are drawn by desires come and go
+2. After having enjoyed that vast heavenly world they enter into the human world upon the exhaustion of their merit Thus those who follow the rites and duties prescribed in the three Vedas and are desirous of pleasures attain the state of coming and going
+3. They having enjoyed the vast heaven enter the world of mortals when their merit is exhausted thus abiding by the injunctions of the three Vedas and desiring objects of desires they attain to the state of coming and going
+4. Having enjoyed that vast world of heaven they when their merit is exhausted enter the world of mortals Thus those who long for pleasure and continuously take refuge in the code of conduct prescribed by the Three Vedas attain the state of going and coming
+5. Yet although they enjoy the spacious glories of Paradise when their merit is exhausted they are born again into this world of mortals They have followed the letter of the scriptures yet because they have sought to fulfill their own desires they must depart and return again and again
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 9.22 spoken by भगवान. [/INST] Verse 9.22 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: अननयशचनतयनत म य जन परयपसत तष नतयभयकतन यगकषम वहमयहम 922
+
+Translations:
+1. Those who excluding all else think of Me and worship Me aspiring after eternal union with Me I look after their prosperity and welfare Yoga and Ksema
+2. Those persons who becoming nondifferent from Me and meditating worship Me everywhere for them who are ever attached to Me I arrange for securing what they lack and preserving what they have
+3. For those men who worship Me alone thinking of no one else for those everunited I secure what they have not already possessed and preserve what they already possess
+4. Those men who having nothing else as their goal worship Me everywhere and are constantly thinking of Me alone to them who are fully and constantly attached to Me I bear acquisition and the security of acquisition
+5. But if a person meditates on Me and Me alone worships Me always and everywhere I will take upon Myself the fulfillment of their aspiration and I will safeguard whatever they attain
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 9.23 spoken by भगवान. [/INST] Verse 9.23 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: यऽपयनयदवत भकत यजनत शरदधयऽनवत तऽप ममव कनतय यजनतयवधपरवकम 923
+
+Translations:
+1. Even those who are devoted to other divinities with faith in their hearts worship Me alone O Arjuna though not in accordance with the Sastras
+2. Even those who being devoted to other deities and endowed with faith worship them they also O son of Kunti worship Me alone though following the wrong method
+3. Even those devotees who endowed with faith worship other gods worship Me alone O Arjuna but by the wrong method
+4. O son of Kunti Even those who are devotees of other gods and worship them with faith worship Me alone but following noninjunctive practices
+5. Even those who worship the lesser powers if they do so with faith they are thereby worshipping Me though not in the correct manner
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 9.24 spoken by भगवान. [/INST] Verse 9.24 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: अह ह सरवयजञन भकत च परभरव च न त ममभजननत तततवनतशचयवनत त 924
+
+Translations:
+1. For I am the only enjoyer and the only Lord of all sacrifices They do not recognize Me in My true nature hence they fall
+2. Indeed I am the enjoyer and the Lord of all sacrifices but they do not know Me truly Therefore they fall
+3. For I alone am the enjoyer and Lord of all sacrifices but they do not know Me in reality and thus they return to this mortal world
+4. For I am the enjoyer and the Lord of all sacrifices yet they do not recognize Me correctly and thus they turn away
+5. I am the willing recipient of sacrifice and I am its true Lord But they do not know me truly so they fall back
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 9.25 spoken by भगवान. [/INST] Verse 9.25 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: यनत दववरत दवन पतनयनत पतवरत भतन यनत भतजय यनत मदयजनऽप मम 925
+
+Translations:
+1. Devotees of gods go to the gods manesworshippers go to the manes worshippers of Bhutas go to the Bhutas and those who worship Me come to Me
+2. Those who worship the gods reach the gods the worshippers of the manes go to the manes the devotees of the Beings reach the Beings and those who worship Me come to Me
+3. The worshippers of the gods go to them the ancestorworshippers go to the manes the worshippers of the deities who preside over the elements go to them but My devotees come to Me
+4. The devotees of the gods attain the gods the devotees of the ancestors attain the ancestors those who perform sacrifices for the spirits attain the spirits and those who perform sacrifices for Me attain Me
+5. The votaries of the lesser powers go to them the devotees of spirits go to them they who worship the powers of darkness to such powers shall they go and so too those who worship me shall come to me
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 9.26 spoken by भगवान. [/INST] Verse 9.26 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: पतर पषप फल तय य म भकतय परयचछत तदह भकतयपहतमशनम परयततमन 926
+
+Translations:
+1. Whoever offers Me with true devotion a leaf a flower a fruit or some water I accept this offering made with devotion by them who are pure of heart
+2. Whoever offers Me with devotiona leaf a flower a fruit or waterI accept that gift of the purehearted man which has been presented devotionally
+3. Whoever offers Me with devotion a leaf a flower a fruit or a little water that so offered devotedly by the pureminded I accept
+4. Whoever offers Me a leaf a flower a fruit or even a little water with devotion I accept that offering of devotion from one who has a wellcontrolled mind
+5. Whatever a person offers to Me be it a leaf flower fruit or water I accept it for it is offered with devotion and a pure mind
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 9.27 spoken by भगवान. [/INST] Verse 9.27 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: यतकरष यदशनस यजजहष ददस यत यततपसयस कनतय ततकरष��� मदरपणम 927
+
+Translations:
+1. Whatever you do whatever you eat whatever you offer whatever you give away whatever austerity you practice O Arjuna do that as an offering to Me
+2. O son of Kunti whatever you do whatever you eat whatever you offer as a sacrifice whatever you give and whatever austerities you undertakeall of that you offer to Me
+3. Whatever you do whatever you eat whatever you offer in sacrifice whatever you give whatever austerity you practice O Arjuna do it as an offering to Me
+4. Whatever you do whatever you eat whatever oblation you offer whatever gift you make and whatever austerity you perform O son of Kunti do that as an offering to Me
+5. Whatever you do whatever you eat whatever you sacrifice and give whatever austerities you practice do all as an offering to Me
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 9.28 spoken by भगवान. [/INST] Verse 9.28 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: शभशभफलरव मकषयस करमबनधन सनयसयगयकततम वमकत ममपषयस 928
+
+Translations:
+1. Thus equipped in mind with the Yoga of renunciation you will free yourself from the bonds of Karma productive of both auspicious and inauspicious fruits Thus liberated you will come to Me
+2. Thus you will become free from bondage in the form of actions which are productive of good and bad results Having your mind imbued with the yoga of renunciation and becoming free you will attain Me
+3. Thus you shall be freed from the bonds of actions yielding good and evil fruits with the mind steadfast in the Yoga of renunciation and liberated you shall come to Me
+4. Thus you shall be freed from the good and evil results which are the actionbonds Having your innate nature immersed in the Yoga of renunciation and thus being fully liberated you shall attain Me
+5. So your action will have no result either good or bad but through the spirit of renunciation you will come to Me and be free
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 9.29 spoken by भगवान. [/INST] Verse 9.29 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: समऽह सरवभतष न म दवषयऽसत न परय य भजनत त म भकतय मय त तष चपयहम 929
+
+Translations:
+1. I am the same to all creation there is none hateful or dear to me But those who worship me with devotion abide in me and I in them
+2. I am impartial towards all beings to Me there is none detestable or none dear But those who worship Me with devotion they exist in Me and I too exist in them
+3. I am the same to all beings there is none hateful or dear to Me but those who worship Me with devotion are in Me and I am also in them
+4. I am the same in all beings none is hateful to Me and none is dear but whoever worships Me with devotion they are in Me and I am in them
+5. I am the same to all beings I do not favour any nor do I hate any However those who worship Me devotedly they live in Me and I in them
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 9.30 spoken by भगवान. [/INST] Verse 9.30 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: अप चतसदरचर भजत ममननयभक सधरव स मनतवय समयगवयवसत ह स 930
+
+Translations:
+1. If even the most sinful man worships Me with undivided devotion he should be regarded as holy for he has rightly resolved
+2. Even if a man of very bad conduct worships Me with singleminded devotion he is to be considered truly good for he has rightly resolved
+3. Even if the most sinful worships Me with devotion to no one else he should indeed be regarded as righteous for he has rightly resolved
+4. Even if an incorrigible evildoer worships Me not resorting to any other goal he should be deemed to be righteous for he has properly undertaken his task
+5. Even the most sinful if he worships Me with his whole heart shall be considered righteous for he is treading the right path
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 9.31 spoken by भगवान. [/INST] Verse 9.31 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: कषपर भवत धरमतम शशवचछनत नगचछत कनतय परतजनह न म भकत परणशयत 931
+
+Translations:
+1. Quickly he becomes righteous and obtains everlasting peace Affirm on My behalf O Arjuna that My devotee never perishes
+2. He soon becomes possessed of a virtuous mind he attains everlasting peace Do you proclaim boldly O son of Kunti that My devotee will not be ruined
+3. Soon he becomes righteous and attains eternal peace O Arjuna proclaim thou for certain that My devotee never perishes
+4. Quickly he becomes righteousminded and attains permanent peace O son of Kunti I swear that my devotee never gets lost
+5. He will soon attain spirituality and eternal peace O Arjuna Believe me my devotee is never lost
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 9.32 spoken by भगवान. [/INST] Verse 9.32 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: म ह परथ वयपशरतय यऽप सय पपयनय सतरय वशयसतथ शदरसतऽप यनत पर गतम 932
+
+Translations:
+1. By taking refuge in Me even those of evil birth women Vaisyas and Sudras attain the supreme state
+2. For O son of Prtha even those who are born of sinwomen Vaisyas as well as SudrasSs construction of this portion is women Vaisyas as well as Sudras and even others who are born of sin ie those who are born low and are of vile deeds viz Mlecchas Pukkasas and others MS also takes papayonayah born of sin as a separate phrase and classifies women and others only as those darred from Vedic study etcTreven they reach the highest Goal by taking shelter under Me
+3. For taking refuge in Me they who O Arjuna may be of a sinful birthwomen Vaisyas and Sudrasattain the Supreme Goal
+4. O son of Prtha even those who are of sinful birth women men of working class and the members of the fourth casteeven they having taken refuge in Me attain the highest goal
+5. Even the children of sinful parents those miscalled the weaker sex merchants and laborers if they make Me their refuge they shall attain the highest
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 9.33 spoken by भगवान. [/INST] Verse 9.33 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: क पनरबरहमण पणय भकत रजरषयसतथ अनतयमसख लकमम परपय भजसव मम 933
+
+Translations:
+1. How much more then for the pure Brahmanas and royal sages who are My devotees Having obtained this transient and joyless world they should worship Me
+2. What of the holy Brahmanas and devoted wise sages Having come to this fleeting miserable world worship Me
+3. How much more easily then do Brahmins and devoted royal saints attain the goal Having come to this impermanent and unhappy world do thou worship Me
+4. Certainly it should be so in the case of the pious men of the priestly class and devoted royal seers Having come to this transient and joyless world you should be devoted to Me
+5. What need is there then to mention the holy ministers of God the devotees and the saintly rulers Therefore do you born in this changing and miserable world also worship Me
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 9.34 spoken by भगवान. [/INST] Verse 9.34 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: मनमन भव मदभकत मदयज म नमसकर ममवषयस यकतववमतमन मतपरयण 934
+
+Translations:
+1. Focus your mind on Me be My devotee worship Me Bow down to Me Engaging your mind in this manner and regarding Me as the supreme goal you will come to Me
+2. Having your mind fixed on Me be devoted to Me sacrifice to Me and bow down to Me By concentrating your mind and accepting Me as the supreme goal you shall surely attain Me who am thus the Self
+3. Fix your mind on Me be devoted to Me sacrifice to Me bow down to Me having thus united your whole self to Me taking Me as the supreme goal you will come to Me
+4. Fix your mind on Me be devoted to Me offer sacrifice to Me pay homage to Me Thus having your self fixed and Me as your supreme goal you will certainly attain Me
+5. Fix your mind on Me devote yourself to Me sacrifice for Me surrender to Me make Me the object of your aspirations and you shall assuredly become one with Me Who am your own Self
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 10.1 spoken by भगवान. [/INST] Verse 10.1 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: भय एव महबह शरण म परम वच यततऽह परयमणय वकषयम हतकमयय 101
+
+Translations:
+1. The Lord said Further O Arjuna listen to My Supreme word Desiring your good I shall speak to you who loves Me
+2. The Blessed Lord said O mightyarmed one listen once more to My supreme utterance which I wishing for your welfare shall speak to you who take delight in it
+3. The Blessed Lord said Again O mightyarmed Arjuna listen to my supreme word which I will declare to you who are beloved for your welfare
+4. The Bhagavat said O mightyarmed Arjuna Listen to My best message once more which I shall declare to you with good intention for you are dear to Me
+5. Lord Shri Krishna said Now O Prince Listen to My supreme advice which I give you for the sake of your welfare for you are My beloved
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 10.2 spoken by भगवान. [/INST] Verse 10.2 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: न म वद सरगण परभव न महरषय अहमदरह दवन महरषण च सरवश 102
+
+Translations:
+1. Neither the host of gods nor the great sages know My power for I am indeed the source of the gods and the great sages
+2. Neither the gods nor the great sages know My majesty for I am the source of them all in all respects
+3. Neither the hosts of the gods nor the great sages know My origin for I am the source of all the gods and the great sages in every way
+4. Neither the hosts of gods nor the great sages know My origin for I am the first in every respect among the gods and great sages
+5. Neither the professors of divinity nor the great ascetics know My origin for I am the source from which they all originate
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 10.3 spoken by भगवान. [/INST] Verse 10.3 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: य ममजमनद च वतत लकमहशवरम असममढ स मरतयष सरवपप परमचयत 103
+
+Translations:
+1. He who knows Me as unborn without a beginning and the great Lord of the worldshe among mortals is undeluded and is released from all sin
+2. He who knows Methe birthless beginningless and great Lord of the worldshe the undeluded one among mortals becomes freed from all sins
+3. He who knows Me as unborn and beginningless as the great Lord of the worlds he among mortals is undeluded and is liberated from all sins
+4. Whoever knows Me as the unborn and beginningless Absolute Lord of the universe that person not deluded among mortals is freed from all sins
+5. He who knows Me as the unborn without beginning the Lord of the universe he stripped of his delusions becomes free from all conceivable sins
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 10.4 spoken by भगवान. [/INST] Verse 10.4 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: बदधरजञनमसमह कषम सतय दम शम सख दख भवऽभव भय चभयमव च 104
+
+Translations:
+1. Intelligence knowledge nondelusion forbearance truth restraint selfcontrol pleasure pain exaltation and depression fear and fearlessness
+2. Intelligence wisdom nondelusion forgiveness truth control of the external organs control of the internal organs happiness sorrow birth death and fearlessness
+3. Intellect wisdom nondelusion forgiveness truth selfrestraint calmness happiness pain existence or birth nonexistence or death fear and also fearlessness
+4. Intellect knowledge steadiness patience truth control over senseorgans tranquility of mind pleasure pain birth death fear and courage
+5. Intelligence wisdom nondelusion forgiveness truth selfcontrol calmness pleasure pain birth death fear and fearlessness
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 10.5 spoken by भगवान. [/INST] Verse 10.5 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: अहस समत तषटसतप दन यशऽयश भवनत भव भतन मतत एव पथगवध 105
+
+Translations:
+1. Nonviolence reality cheerfulness austerity beneficence fame and infamythese different qualities of beings arise from Me alone
+2. Noninjury equanimity satisfaction austerity charity fame and infamythese different dispositions of beings spring from Me alone
+3. Noninjury equanimity contentment austerity beneficence fame and illfamethese different qualities of beings arise from Me alone
+4. Also noninjury equanimity contentment austerity charity repute and illreputeall these diverse dispositions of beings emanate from none other than Me
+5. Harmlessness equanimity contentment austerity beneficence fame and failureall these characteristics of beings spring from Me alone
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 10.6 spoken by भगवान. [/INST] Verse 10.6 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: महरषय सपत परव चतवर मनवसतथ मदभव मनस जत यष लक इम परज 106
+
+Translations:
+1. The seven great seers of yore as well as the four Manus all possessing My mental disposition were born from My mind All these creatures of the world are descended from them
+2. The seven great sages as well as the four Manus of ancient days from whom all these creatures in the world have descended had their thoughts fixed on Me and they were born from My mind
+3. The seven great sages the ancient four and the Manus possessing powers like Mine due to their minds being fixed on Me were born from My mind from them these creatures have been born in this world
+4. The ancient Seven Great Sages and also the Four Manus from whom these creatures in this world are offspringthey have been born from My mental dispositions
+5. The seven Great Seers the progenitors of mankind the Ancient Four and the Lawgivers were born of My will and come forth directly from Me The race of mankind has sprung from them Mareechi Atri Angira Pulah Kratu Pulastya Vahishta the Masters Sanak Sanandan Sanatan Sanatkumar
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 10.7 spoken by भगवान. [/INST] Verse 10.7 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: एत वभत यग च मम य वतत तततवत सऽवकमपन यगन यजयत नतर सशय 107
+
+Translations:
+1. He who truly knows this supreme manifestation and splendor of My auspicious attributes becomes united with the unshakeable Yoga of Bhaktithere is no doubt of this
+2. One who knows truly this majesty and yoga of Mine he becomes imbued with unwavering yoga There is no doubt about it
+3. He who truly knows these manifold manifestations of My Being and this Yogapower of Mine becomes established in unshakable Yoga there is no doubt about it
+4. He who knows correctly this extensively manifesting power and My Yogic powerhe is endowed with unwavering Yoga there is no doubt about it
+5. He who rightly understands My manifested glory and My creative power attains perfect peace without a doubt
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 10.8 spoken by भगवान. [/INST] Verse 10.8 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: अह सरवसय परभव मतत सरव परवरतत इत मतव भजनत म बध भवसमनवत 108
+
+Translations:
+1. I am the origin of all from me everything proceeds Thinking thus the wise worship me with all devotion Bhava
+2. I am the origin of all everything moves on due to Me Realizing this the wise ones filled with fervor adore Me
+3. I am the source of all from me everything evolves Understanding this the wise endowed with meditation worship me
+4. He is the source of all and from Him all comes forth Thus viewing the wise revere Me with devotion
+5. I am the source of all from me everything flows Therefore the wise worship me with an unchanging devotion
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 10.9 spoken by भगवान. [/INST] Verse 10.9 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: मचचतत मदगतपरण बधयनत परसपरम कथयनतशच म नतय तषयनत च रमनत च 109
+
+Translations:
+1. With their minds focused on Me their pranas centered in Me inspiring one another and always speaking of Me they live in contentment and bliss at all times
+2. With their minds fixed on Me dedicating their lives to Me enlightening one another and always speaking of Me they derive satisfaction and rejoice
+3. With their minds and lives wholly absorbed in Me they enlighten each other and ever speak of Me being satisfied and delighted
+4. Having their minds fixed on Me having their lives gone into Me enlightening one another and constantly talking about Me they are pleased and delighted
+5. With minds concentrated on Me with lives absorbed in Me and enlightening one another they ever feel content and happy
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 10.10 spoken by भगवान. [/INST] Verse 10.10 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: तष सततयकतन भजत परतपरवकम ददम बदधयग त यन ममपयनत त 1010
+
+Translations:
+1. To those who are ceaselessly united with Me and who worship Me with immense love I lovingly grant that mental disposition Buddhiyoga which leads them to Me
+2. To those who are ever devoted and worship Me with love I grant the possession of wisdom that leads them to Me
+3. To those who are ever steadfast worshipping me with love I give the yoga of discrimination by which they come to me
+4. To these persons who thus mingle with Me and revere Me with love I grant the knowledgeYoga by which they can reach Me
+5. To those who are always devout and who worship Me with love I give the power of discrimination that leads them to Me
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 10.11 spoken by भगवान. [/INST] Verse 10.11 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: तषमवनकमपरथमहमजञनज तम नशयमयतमभवसथ जञनदपन भसवत 1011
+
+Translations:
+1. Out of compassion for them alone I abiding in their mental activity as its object dispel the darkness born of ignorance with the brilliant lamp of knowledge
+2. Out of compassion for them alone I residing in their hearts destroy the darkness born of ignorance with the luminous lamp of knowledge
+3. Out of mere compassion for them I dwelling within their selves destroy the darkness born of ignorance with the luminous lamp of knowledge
+4. Out of compassion only towards these men I who remain as their very Self destroy with the shining light of wisdom their darkness born of ignorance
+5. By My grace I live in their hearts and I dispel the darkness of ignorance with the shining light of wisdom
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 10.12 spoken by अर्जुन. [/INST] Verse 10.12 of the Bhagavad Gita, spoken by अर्जुन, is as follows:
+
+Sanskrit: पर बरहम पर धम पवतर परम भवन परष शशवत दवयमददवमज वभम 1012
+
+Translations:
+1. Arjuna said You are the Supreme Brahman the Supreme Light and the Supreme Sanctifier All the seers proclaim You as the eternal divine Person the Primal Lord the unborn and allpervading So too do the divine sages Narada Asita Devala and Vyasa proclaim You Yourself also proclaim this
+2. Arjuna said You are the supreme Brahman the supreme Light the supreme Sanctifier All the sages as well as the divine sage Narada Asita Devala and Vyasa Although Narada and the other sages are already mentioned by the words all the sages they are still named separately due to their eminence Asita is the father of Devala call You the eternal divine Person the Primal God the Birthless the Omnipresent and You Yourself indeed tell me this
+3. Arjuna said You are the Supreme Brahman the supreme abode the supreme purifier eternal divine Person the primeval God unborn and omnipresent
+4. Arjuna said You are the Supreme Brahman the Supreme Abode and the Supreme Purifier All the seers as well as the divine seer Narada Asita Devala and Vyasa describe You as the Eternal Divine Soul the Unborn and the AllManifesting FirstGod You too have said this to me
+5. Arjuna asked Thou art the Supreme Spirit the Eternal Home the Holiest of Holies the Eternal Divine Self the Primal God the Unborn and Omnipresent
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 10.13 spoken by अर्जुन. [/INST] Verse 10.13 of the Bhagavad Gita, spoken by अर्जुन, is as follows:
+
+Sanskrit: आहसतवमषय सरव दवरषरनरदसतथ असत दवल वयस सवय चव बरवष म 1013
+
+Translations:
+1. Arjuna said You are the Supreme Brahman the Supreme Light and the Supreme Sanctifier All the seers proclaim You as the eternal divine Person the Primal Lord the unborn and allpervading So too do the divine sages Narada Asita Devala and Vyasa proclaim You Yourself also proclaim this
+2. Arjuna said You are the supreme Brahman the supreme Light the supreme Sanctifier All the sages as well as the divine sage Narada Asita Devala and Vyasa Although Narada and the other sages are already mentioned by the words all the sages they are still named separately due to their eminence Asita is the father of Devala call You the eternal divine Person the Primal God the Birthless the Omnipresent and You Yourself indeed tell me this
+3. All the sages have thus declared Thee as also the divine sage Narada so also Asita Devala and Vyasa and now Thou Thyself dost say so to me
+4. Arjuna said You are the Supreme Brahman the Supreme Abode and the Supreme Purifier All the seers as well as the divine seer Narada Asita Devala and Vyasa describe You as the Eternal Divine Soul the Unborn and the AllManifesting FirstGod You too have said this to me
+5. So have said the seers the divine sage Narada Asita Devala and Vyasa and Thou Thyself also sayest it
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 10.14 spoken by अर्जुन. [/INST] Verse 10.14 of the Bhagavad Gita, spoken by अर्जुन, is as follows:
+
+Sanskrit: सरवमतदत मनय यनम वदस कशव न ह त भगवन वयकत वदरदव न दनव 1014
+
+Translations:
+1. I deem as true all that you have said to me O Krishna Truly O Lord neither the gods nor the demons know your manifestation
+2. O Kesava I accept as true all that You have told me Certainly O Lord neither the gods nor the demons can comprehend Your glory
+3. I believe all that You have said to me to be true O Krishna indeed O blessed Lord Neither the gods nor the demons know Your manifestation origin
+4. What You tell me I take all to be true O Kesava For O Bhagavat neither the gods nor the great sages know Your manifestation
+5. I believe in what You have said my Lord For neither the godly nor the godless comprehend Your manifestation
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 10.15 spoken by अर्जुन. [/INST] Verse 10.15 of the Bhagavad Gita, spoken by अर्जुन, is as follows:
+
+Sanskrit: सवयमवतमनऽतमन वतथ तव परषततम भतभवन भतश दवदव जगतपत 1015
+
+Translations:
+1. O Supreme Person O Creator of beings O Lord of beings O God of gods O Ruler of the universe You Yourself know Yourself alone
+2. O Supreme Person Creator of beings Lord of beings God of gods Lord of the worlds You alone know Yourself by Yourself
+3. Verily Thou Thyself knowest Thyself by Thyself O Supreme Person O source and Lord of all beings O God of gods O ruler of the world
+4. Only yourself know yourself by yourself O Supreme Purusha Creator of all beings Lord of beings God of gods Lord of the universe
+5. You alone know Yourself by the power of Your Self You are the Supreme Spirit the Source and Master of all being the Lord of Lords the Ruler of the Universe
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 10.16 spoken by अर्जुन. [/INST] Verse 10.16 of the Bhagavad Gita, spoken by अर्जुन, is as follows:
+
+Sanskrit: वकतमरहसयशषण दवय हयतमवभतय यभरवभतभरलकनमसतव वयपय तषठस 1016
+
+Translations:
+1. You should tell Me without reserve Your divine manifestations where You abide pervading all these worlds
+2. Be pleased to speak in full of Your own divine manifestations through which You exist pervading these worlds
+3. You should indeed tell without reserve of your divine glories by which you exist pervading all these worlds No one else can do so
+4. You alone are capable of fully declaring the auspicious manifesting powers of Yours through which manifesting power You remain pervading these worlds
+5. Please tell me about all of Your glorious manifestations through which You pervade the world
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 10.17 spoken by अर्जुन. [/INST] Verse 10.17 of the Bhagavad Gita, spoken by अर्जुन, is as follows:
+
+Sanskrit: कथ वदयमह यगसतव सद परचनतयन कष कष च भवष चनतयऽस भगवनमय 1017
+
+Translations:
+1. How can I Your devotee know You by constantly meditating on You And in what ways O Lord should I meditate on You
+2. O Yogi how shall I know You by remaining everengaged in meditation And through what objects O Lord should I meditate on You
+3. How shall I ever meditating know you O Yogin In what aspects or things O blessed Lord should I think of you
+4. O Mighty Yogin How should I know you meditating on you In what various forms O Bhagavat should I contemplate you
+5. O Master How can I through constant meditation come to know You My Lord What are Your various manifestations through which I can meditate on You
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 10.18 spoken by अर्जुन. [/INST] Verse 10.18 of the Bhagavad Gita, spoken by अर्जुन, is as follows:
+
+Sanskrit: वसतरणतमन यग वभत च जनरदन भय कथय तपतरह शरणवत नसत मऽमतम 1018
+
+Translations:
+1. Speak to me again in full O Krishna about Your attributes and glories For I am not sated by hearing Your ambrosial words
+2. O Janardana please narrate to me again in detail Your own yoga and divine manifestations For while hearing Your nectarlike words I am not satiated
+3. Tell me again in detail O Krishna of your yogic power and glory for I am not satiated with what I have heard of your lifegiving and nectarlike speech
+4. In detail please expound once again Your own Yogic power and the manifesting power O Janardana I dont feel contented in hearing Your nectarlike exposition
+5. Tell me again I pray of Thy power and Thy glory in full for I feel that I am never satisfied when I listen to Thy immortal words
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 10.19 spoken by भगवान. [/INST] Verse 10.19 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: हनत त कथयषयम दवय हयतमवभतय परधनयत करशरषठ नसतयनत वसतरसय म 1019
+
+Translations:
+1. The Lord said Indeed I shall tell you O Arjuna My auspicious manifestationsthose that are most prominent among them There is no end to their extent
+2. The Blessed Lord said O best of the Kurus now according to their importance I shall describe to you My own glories which are indeed divine There is no end to My manifestations
+3. The Blessed Lord said Very well Now I will declare to you My divine glories in their prominence O Arjuna there is no end to their detailed description
+4. The Bhagavat said Yes O best among the Kurus I shall expound to you only the chief auspicious manifesting powers of Mine for there would be no end to My details
+5. Lord Shri Krishna replied So be it My beloved friend I will unfold to you some of the chief aspects of My glory There is no end to its full extent
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 10.20 spoken by भगवान. [/INST] Verse 10.20 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: अहमतम गडकश सरवभतशयसथत अहमदशच मधय च भतनमनत एव च 1020
+
+Translations:
+1. I am the Self O Arjuna dwelling in the hearts of all beings I am the beginning the middle and the end of all beings
+2. O Gudakesa I am the Self residing in the hearts of all beings and I am the beginning middle and end of all beings
+3. I am the Self O Gudakesa seated in the hearts of all beings I am the beginning the middle and the end of all beings
+4. O conqueror of sleep I am the Soul residing in the hearts of all beings I am the beginning the middle and the very end of all beings
+5. O Arjuna I am the Self seated in the hearts of all beings I am the beginning the life and the end of them all
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 10.21 spoken by भगवान. [/INST] Verse 10.21 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: आदतयनमह वषणरजयतष रवरशमन मरचरमरतमसम नकषतरणमह शश 1021
+
+Translations:
+1. Of the Adityas I am Vishnu of luminous bodies I am the radiant sun Of the Maruts I am Marici and among the constellations I am the moon
+2. Among the Adityas viz Dhata Mitra Aryama Rudra Varuna Surya Bhaga Vivasvan Pusa Savita Tvasta and VisnuTr I am Visnu among the luminaries the radiant sun among the fortynine Maruts The seven groups of Maruts are Avaha Pravaha Vivaha Paravaha Udvaha Samvaha and ParivahaTr I am Marici among the stars I am the moon
+3. Among the twelve Adityas I am Vishnu among luminaries the radiant sun among the seven or fortynine Maruts I am Marichi among stars I am the moon
+4. Of the sons of Aditi I am Vishnu of the luminaries the radiant Sun of the Maruts I am Marici of the stars I am the Moon
+5. Of all the creative powers I am the Creator of luminaries the Sun of winds the Whirlwind and of planets the Moon
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 10.22 spoken by भगवान. [/INST] Verse 10.22 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: वदन समवदऽसम दवनमसम वसव इनदरयण मनशचसम भतनमसम चतन 1022
+
+Translations:
+1. Of the Vedas I am the Samaveda of gods I am Indra of senseorgans I am the mind and of living beings I am consciousness
+2. Among the Vedas I am the SamaVeda among the gods I am Indra Among the organs I am the mind and I am the intelligence in creatures
+3. Among the Vedas I am the SamaVeda among the gods I am Vasava among the senses I am the mind and among living beings I am intelligence
+4. Of the Vedas I am the Samaveda of the gods I am Vasava Indra of the senseorgans I am the mind of the beings I am the consciousness
+5. Of the Vedas I am the hymns I am the electric force in the powers of nature of the senses I am the mind and I am the intelligence in all that lives
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 10.23 spoken by भगवान. [/INST] Verse 10.23 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: रदरण शङकरशचसम वततश यकषरकषसम वसन पवकशचसम मर शखरणमहम 1023
+
+Translations:
+1. Of the Rudras I am Sankara Of the Yaksas and Raksasas I am the Lord of Wealth Kubera Of the Vasus I am Agni of the mountains I am Meru
+2. Among the Rudras I am Aja Ekapada Ahirbudhnya Pinaki Aparajita Tryambaka Mahesvara Vrsakapi Sambhu Harana and Isvara among the Yaksas and goblins I am Kubera among the Vasus I am Fire and among the mountains I am Meru
+3. And among the Rudras I am Sankara among the Yakshas and Rakshasas the Lord of Wealth Kubera among the Vasus I am Pavaka Fire and among the seven mountains I am Meru
+4. And of the Rudras I am Sankara of the Yaksas and the Raksas I am the Lord of Wealth Kubera of the Vasus I am the FireGod of the mountains I am Meru
+5. Among forces of vitality I am the life I am Mammon to the heathens and the godless I am the energy in fire earth wind sky heaven sun moon and planets and among mountains I am Mount Meru
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 10.24 spoken by भगवान. [/INST] Verse 10.24 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: परधस च मखय म वदध परथ बहसपतम सनननमह सकनद सरसमसम सगर 1024
+
+Translations:
+1. Among family priests O Arjuna know Me to be the chief Brhaspati of generals I am Skanda of reservoirs of water I am the ocean
+2. O son of Prtha know me to be Brhaspati the foremost among the priests of kings Among commanders of armies I am Skanda among large expanses of water I am the sea
+3. And among the household priests of kings O Arjuna know Me to be the chief Brihaspati among the army generals I am Skanda among lakes I am the ocean
+4. Of the royal priests I am the chief viz Brhaspati the priest of gods O son of Prtha you should know that Of the army generals I am Skanda the Wargod of the water reservoirs I am the ocean
+5. Among the priests know O Arjuna that I am the priest Brihaspati of generals I am Skanda the CommanderinChief and of waters I am the Ocean
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 10.25 spoken by भगवान. [/INST] Verse 10.25 of the Bhagavad Gita, spoken by ���गवान, is as follows:
+
+Sanskrit: महरषण भगरह गरमसमयकमकषरम यजञन जपयजञऽसम सथवरण हमलय 1025
+
+Translations:
+1. Of the great seers I am Bhrgu of words I am the singlelettered word Om of sacrifices I am the sacrifice of Japa of immovable things I am the Himalayas
+2. Among the great sages I am Bhrgu of words I am the single syllable Om Among rituals I am the ritual of Japa of the immovables the Himalayas
+3. Among the great sages I am Bhrigu among words I am the one syllable Om among sacrifices I am the sacrifice of silent repetition among the immovable things I am the Himalayas
+4. Of the great seers I am Bhrgu of the words I am the singlesyllable Om of the sacrifices performed with external objects I am the sacrifice of muttered prayer of the immovables I am the Himalayan range
+5. Of the great seers I am Bhrigu of words I am Om of offerings I am the silent prayer among things immovable I am the Himalayas
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 10.26 spoken by भगवान. [/INST] Verse 10.26 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: अशवतथ सरववकषण दवरषण च नरद गनधरवण चतररथ सदधन कपल मन 1026
+
+Translations:
+1. Of trees I am the Asvattha of celestial seers I am Narada of the Gandharvas I am Citraratha of the perfected I am Kapila
+2. Among all trees I am the Ashvattha tree and among divine sages Narada Among the Gandharvas I am Citraratha among the perfected ones I am the sage Kapila
+3. Among all the trees I am the Peepul among the divine sages I am Narada among the Gandharvas I am Chitraratha among the perfected I am the sage Kapila
+4. Of all trees I am the Pipal tree of the divine seers Narada of the Gandharvas Citraratha and of the perfected ones the sage Kapila
+5. Of trees I am the sacred fig tree of divine seers Narada of heavenly singers I am Chitraratha their leader and of sages I am Kapila
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 10.27 spoken by भगवान. [/INST] Verse 10.27 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: उचचशरवसमशवन वदध मममतदभवम ऐरवत गजनदरण नरण च नरधपम 1027
+
+Translations:
+1. Of horses know Me to be Uccaihsravas the nectarborn Of lordly elephants I am Airavata and of men I am the monarch
+2. Among horses know Me to be Uccaihsravas born from nectar Airavata among the lordly elephants and among men the King of men Uccaihsravas and Airavata are respectively the divine horse and elephant of Indra
+3. Know Me as Ucchaisravas born of nectar among horses Airavata among lordly elephants and the king among men
+4. Of the horses you should know Me to be the nectarborn Uccaihsravas Indras horse of the best elephants the Airavata Indras elephant and of the men their king
+5. Know that among horses I am Pegasus heavenborn among the lordly elephants I am the white one and I am the ruler among men
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 10.28 spoken by भगवान. [/INST] Verse 10.28 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: आयधनमह वजर धननमसम कमधक परजनशचसम कनदरप सरपणमसम वसक 1028
+
+Translations:
+1. Of weapons I am the Vajra thunderbolt of cows I am Kamadhuk I am Kandarpa the cause of progeny of serpents I am Vasuki
+2. Among weapons I am the thunderbolt among cows I am Kamadhenu I am Kandarpa the Progenitor and among serpents I am Vasuki
+3. Among weapons I am the thunderbolt among cows I am the wishfulfilling cow called Kamadhenu I am the progenitor the god of love among serpents I am Vasuki
+4. Of the weapons I am the Vajra of Indra of the cows I am the Wishfulfilling Cow of the heavens of the progenitors I am Kandarpa the god of love of the serpents I am Vasuki
+5. I am the thunderbolt among weapons I am the Cow of Plenty among cows I am Passion in those who procreate and I am the Cobra among serpents
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 10.29 spoken by भगवान. [/INST] Verse 10.29 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: अननतशचसम नगन वरण यदसमहम पतणमरयम चसम यम सयमतमहम 1029
+
+Translations:
+1. Of snakes I am Ananta of aquatic beings I am Varuna of manes I am Aryama of subduers I am Yama
+2. Among snakes I am Ananta among gods of the waters Varuna among the manes Aryama and among the maintainers of law and order I am Yama King of death
+3. I am Ananta among the Nagas I am Varuna among waterdeities Aryaman among the Manes I am Yama among the governors
+4. Of the snakes I am Ananta of the waterbeings I am Varuna of the manes I am Aryaman of the controllers I am Yama the Deathgod
+5. I am the kingpython among snakes I am the aqueous principle among those that live in water I am the father of fathers and among rulers I am death
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 10.30 spoken by भगवान. [/INST] Verse 10.30 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: परहलदशचसम दतयन कल कलयतमहम मगण च मगनदरऽह वनतयशच पकषणम 1030
+
+Translations:
+1. Of Daityas I am Prahlada of reckoners I am Death of beasts I am the lion and of birds I am Garuda the son of Vinata
+2. Among demons I am Prahlada and among reckoners of time I am Time Among animals I am the lion and among birds I am Garuda
+3. And I am Prahlada among the demons I am Time among reckoners I am the lion among beasts and Vainateya Garuda among birds
+4. No translation is available for this sloka
+5. And I am the devotee Prahlada among the heathens of Time I am the Eternal Present I am the Lion among beasts and the Eagle among birds
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 10.31 spoken by भगवान. [/INST] Verse 10.31 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: पवन पवतमसम रम शसतरभतमहम झषण मकरशचसम सरतसमसम जहनव 1031
+
+Translations:
+1. Of moving things I am the wind of those who bear weapons I am Rama of fishers I am Makara and of rivers I am the Ganga
+2. Of the purifiers I am the air among the wielders of weapons I am Rama Among fishes I am the shark among rivers I am Ganga
+3. Among the purifiers I am the wind among the warriors I am Rama among the fishes I am the shark among the streams I am the Ganga
+4. Of the progeny of Diti I am Prahlada of the measuring ones I am the shark of rivers I am the daughter of Jahnuthe Ganga
+5. I am the wind among purifiers the king Rama among warriors I am the crocodile among fishes and I am the Ganges among rivers
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 10.32 spoken by भगवान. [/INST] Verse 10.32 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: सरगणमदरनतशच मधय चवहमरजन अधयतमवदय वदयन वद परवदतमहम 1032
+
+Translations:
+1. Of creatures I am the beginning the middle and the end O Arjuna Of sciences I am the science of the Self of the individual and Universal Self Of those who argue I am the fair reasoning
+2. O Arjuna of creations I am the beginning the middle and the end I am the knowledge of the Self among knowledge of those who debate I am vada
+3. Among creations I am the beginning the middle and the end O Arjuna among the sciences I am the science of the Self and I am the logic among controversialists
+4. Of the creations I am the beginning the end and the middle O Arjuna Of the sciences I am the science of the Self of arguers I am the argument
+5. I am the beginning the middle and the end of creation among sciences I am the science of spirituality I am the discussion among disputants
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 10.33 spoken by भगवान. [/INST] Verse 10.33 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: अकषरणमकरऽसम दवनदव समसकसय च अहमवकषय कल धतऽह वशवतमख 1033
+
+Translations:
+1. Of letters I am the alphabet A of compound words I am the dvandva copulative I am myself imperishable time I am the creator facing all sides
+2. Of the letters I am the letter A and of the group of compound words I am the compound called Dvandva I am Myself the infinite time I am the Dispenser with faces everywhere
+3. Among the letters of the alphabet I am the letter A and the dual among compounds I am verily the inexhaustible and everlasting time I am the dispenser of the fruits of actions having faces in all directions
+4. Of the syllables I am A of the compounds the Dvandva none but Me is immortal Time I am the dispenser of fruits of actions facing on all sides
+5. Of letters I am A I am the copulative in compound words I am inexhaustible Time and I am the allpervading Preserver
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 10.34 spoken by भगवान. [/INST] Verse 10.34 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: मतय सरवहरशचहमदभवशच भवषयतम करत शररवकच नरण समतरमध धत कषम 1034
+
+Translations:
+1. I am also death which snatches away all I am the origin of all that will be born Among women I am fame prosperity speech memory intelligence endurance and forgiveness
+2. And I am Death the destroyer of all and the bestower of prosperity to those destined to be prosperous Of the feminine Narinam may mean of the feminine qualities According to Sridhara Swami and S the words fame etc signify the goddesses of the respective qualities According to MS these seven goddesses are the wives of the god DharmaTr I am fame beauty speech memory intelligence fortitude and forbearance
+3. And I am the alldevouring Death and the source of prosperity for those who are to be prosperous among the feminine qualities I am fame prosperity speech memory intelligence firmness and forgiveness
+4. I am the Death that carries away all and also the Birth of all that are to be born of the wives of men I am Fame Fortune Speech Memory Wisdom Constancy and Patience
+5. I am alldevouring Death I am the Origin of all that will happen I am Fame Fortune Speech Memory Intellect Constancy and Forgiveness
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 10.35 spoken by भगवान. [/INST] Verse 10.35 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: बहतसम तथ समन गयतर छनदसमहम मसन मरगशरषऽहमतन कसमकर 1035
+
+Translations:
+1. Of Saman hymns I am the Brhatsaman of meters I am the Gayatri of months I am Margasira NovDec and of seasons I am the season of flowers
+2. I am also the Brhatsama of the Samamantras of the meters Gayatri Of the months I am Margasirsa and of the seasons spring
+3. Among the hymns I am the Brihatsaman among meters I am Gayatri among months I am Margasirsha among seasons I am the flowery season
+4. Likewise of the modes of singing I am the Brhatsaman of the metres I am the Gayatri of the months I am Margasirsa of the seasons I am the season abounding with flowers
+5. Of hymns I am Brihatsama of meters I am Garatri among months I am Margasheersha December and I am Spring among seasons
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 10.36 spoken by भगवान. [/INST] Verse 10.36 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: दयत छलयतमसम तजसतजसवनमहम जयऽसम वयवसयऽसम सततव सततववतमहम 1036
+
+Translations:
+1. Of the fraudulent I am gambling I am the brilliance of the brilliant I am victory I am effort I am the magnanimity of the magnanimous
+2. Of the fraudulent I am the gambling I am the irresistible end of the mighty I am excellence I am effort I am the sattva quality of those possessed of sattva
+3. I am the gambling of the deceitful I am the splendor of the splendid I am victory I am the resolve of the resolute I am the goodness of the good
+4. I am the destroyer of the fraudulent I am the brilliance of the brilliant I am the victory I am the determination I am the strength of the strong
+5. I am the gamblers cheat and the splendor of the splendid I am victory I am effort and I am the purity of the pure
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 10.37 spoken by भगवान. [/INST] Verse 10.37 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: वषणन वसदवऽसम पणडवन धनजय मननमपयह वयस कवनमशन कव 1037
+
+Translations:
+1. Of the Vrsnis I am Vasudeva of the Pandavas I am Arjuna of sages I am Vyasa and of seers I am Usana Sukra
+2. Of the Vrsnis I am Vasudeva of the Pandavas Dhananjaya Arjuna Of the wise I am Vyasa of the omniscient the omniscient Usanas
+3. Among the Vrishnis I am Vaasudeva among the Pandavas I am Arjuna among the sages I am Vyasa among the poets I am Usanas the poet
+4. Of the Vrsnis I am the son of Vasudeva of the sons of Pandu I am Dhananjaya Arjuna of the sages I am Vyasa and of the seers I am Usanas
+5. I am Shri Krishna among the Vishnuclan Arjuna among the Pandavas Vyasa among the saints and Shukracharya among the sages
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 10.38 spoken by भगवान. [/INST] Verse 10.38 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: दणड दमयतमसम नतरसम जगषतम मन चवसम गहयन जञन जञनवतमहम 1038
+
+Translations:
+1. Of those who punish I am the principle of punishment Of those who seek victory I am policy Of secrets I am also silence And of the wise I am wisdom
+2. Of the punishers I am the rod I am the righteous policy of those who desire to conquer And of things secret I am verily silence I am the knowledge of the wise
+3. Of those who punish I am the scepter among those who seek victory I am statesmanship and among secrets I am silence I am knowledge among knowers
+4. I am the punishment of the punishers I am the political wisdom of those seeking victory I am also the silence of the secret ones I am the knowledge of the knowers
+5. I am the scepter of rulers the strategy of conquerors the silence of mystery and the wisdom of the wise
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 10.39 spoken by भगवान. [/INST] Verse 10.39 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: यचचप सरवभतन बज तदहमरजन न तदसत वन यतसयनमय भत चरचरम 1039
+
+Translations:
+1. I am also that which is the seed of all beings O Arjuna Nothing that moves or does not move exists without Me
+2. Moreover O Arjuna I am the seed of all beings There is nothing moving or nonmoving that can exist without Me
+3. And whatever is the seed of all beings that too am I O Arjuna there is no being be it moving or unmoving that can exist without Me
+4. Further O Arjuna I am the seed of all beings there is no being whether moving or nonmoving that can exist without Me
+5. I am the seed of all beings O Arjuna No creature moving or unmoving can live without Me
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 10.40 spoken by भगवान. [/INST] Verse 10.40 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: ननतऽसत मम दवयन वभतन परतप एष तददशत परकत वभतरवसतर मय 1040
+
+Translations:
+1. There is no limit to My divine manifestations Here I have briefly described the extent of such manifestations
+2. O destroyer of enemies there is no limit to My divine manifestations This description of My manifestations however has been stated by Me as an illustration
+3. There is no end to My divine glories O Arjuna but this is a brief statement by Me of the particulars of My divine glory
+4. O scorcher of foes There is no end to My extraordinary manifesting power The above details of My manifesting power have been declared by Me only as examples
+5. O Arjuna The aspects of My divine life are endless I have mentioned only a few as an example
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 10.41 spoken by भगवान. [/INST] Verse 10.41 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: यदयदवभतमतसततव शरमदरजतमव व तततदववगचछ तव मम तजऽशसभवम 1041
+
+Translations:
+1. Whatever being is possessed of power or splendour or energy know that as coming from a fragment of My power
+2. Whatever object all living beings is verily endowed with majesty possessed of prosperity or is energetic you know for certain each of them as having a part of My power as its source
+3. Whatever being there is glorious prosperous or powerful know that to be a manifestation of a part of My splendor
+4. Whatever being exists with manifesting power beauty and vigor be sure that it is born only from a bit of My illumination
+5. Whatever is glorious excellent beautiful and mighty be assured that it comes from a fragment of My splendor
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 10.42 spoken by भगवान. [/INST] Verse 10.42 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: अथव बहनतन क जञतन तवरजन वषटभयहमद कतसनमकशन सथत जगत 1042
+
+Translations:
+1. But of what use is all this extensive knowledge to you O Arjuna I sustain this whole universe with only a fragment of My power
+2. Or on the other hand what is the need for you to know this extensively O Arjuna I remain sustaining this whole creation in a special way with a part of Myself
+3. But of what avail is the knowledge of all these details to you O Arjuna I exist supporting this whole world with one part of Myself
+4. Or O Arjuna Why this detailed explanation I remain pervading this entire universe with a single fraction of Myself
+5. But what is the use of all these details to you O Arjuna I sustain this universe with only a small part of Myself
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 11.1 spoken by अर्जुन. [/INST] Verse 11.1 of the Bhagavad Gita, spoken by अर्जुन, is as follows:
+
+Sanskrit: मदनगरहय परम गहयमधयतमसजञतम यततवयकत वचसतन महऽय वगत मम 111
+
+Translations:
+1. Arjuna said To show favor to me You have told me that most profound mystery concerning the Self by that this delusion of mine has been dispelled
+2. Arjuna said This delusion of mine has departed as a result of that speech which is most secret and pertains to the Self uttered by You for my benefit
+3. Arjuna said By this explanation of the highest secret concerning the Self which Thou hast spoken for the sake of blessing me my delusion has been dispelled
+4. Arjuna said My delusion has completely gone thanks to the great and mysterious discourse which is termed as a science governing the soul and which You have delivered to me as a favor
+5. Arjuna said My Lord Your words concerning the Supreme Secret of Self given for my blessing have dispelled the illusions that surrounded me
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 11.2 spoken by अर्जुन. [/INST] Verse 11.2 of the Bhagavad Gita, spoken by अर्जुन, is as follows:
+
+Sanskrit: भवपयय ह भतन शरत वसतरश मय तवतत कमलपतरकष महतमयमप चवययम 112
+
+Translations:
+1. O Krsna I have heard in detail about the origin and dissolution of all beings which come from You as well as Your immutable greatness
+2. O you with eyes like lotus leaves I have heard in detail from You the origin and dissolution of beings as well as Your undecaying glory
+3. The origin and destruction of beings have been heard in detail from You O lotuseyed Lord and also Your inexhaustible greatness
+4. I have listened in detail from You O Lotuseyed One about the origin and dissolution of beings as well as Your inexhaustible greatness
+5. O Lord whose eyes are like the lotus petal You have described in detail the origin and dissolution of beings and Your own Eternal Majesty
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 11.3 spoken by अर्जुन. [/INST] Verse 11.3 of the Bhagavad Gita, spoken by अर्जुन, is as follows:
+
+Sanskrit: एवमतदयथतथ तवमतमन परमशवर दरषटमचछम त रपमशवर परषततम 113
+
+Translations:
+1. O Supreme Lord as You have described Yourself so You are I wish to behold Your divine form O Supreme Person
+2. O Supreme Lord so it is as You have spoken of Yourself O Supreme Person I wish to behold Your divine form
+3. Now O Supreme Lord as Thou hast thus described Thyself O Supreme Person I wish to behold Thy divine form
+4. As You describe Yourself to be the Supreme Lord it must be so O Supreme Self I desire to behold Your divine form
+5. I believe all as you have declared it I now long to have a vision of your divine form O Most High
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 11.4 spoken by अर्जुन. [/INST] Verse 11.4 of the Bhagavad Gita, spoken by अर्जुन, is as follows:
+
+Sanskrit: मनयस यद तचछकय मय दरषटमत परभ यगशवर तत म तव दरशयऽतमनमवययम 114
+
+Translations:
+1. If you think O Lord that it can be seen by me then O Lord of Yoga reveal Yourself fully to me
+2. O Lord if You deem it possible for me to behold You then O Lord of Yoga show me Your eternal Self
+3. If Thou O Lord thinkest it possible for me to see it do Thou then O Lord of the Yogis show me Thy imperishable Self
+4. O Master If you think it is possible for me to behold that form then O Lord of the Yogis please show me Your Immortal Self
+5. If you think it is possible for me to see it show me O Lord of Lords your eternal self
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 11.5 spoken by भगवान. [/INST] Verse 11.5 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: पशय म परथ रपण शतशऽथ सहसरश ननवधन दवयन ननवरणकतन च 115
+
+Translations:
+1. The Lord said Behold O Arjuna My forms hundreds upon thousands manifold divine varied in hue and shape
+2. The Blessed Lord said O son of Prtha behold My forms in their hundreds and thousands of different kinds celestial and of various colors and shapes
+3. The Blessed Lord said Behold O Arjuna forms of Mine by the hundreds and thousands of different sorts divine and of various colors and shapes
+4. The Bhagavat said Behold O son of Prtha My divine forms in hundreds and thousands of varied nature colors and shapes
+5. Lord Shri Krishna replied Behold O Arjuna My celestial forms by the hundreds and thousands various in kind color and shape
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 11.6 spoken by भगवान. [/INST] Verse 11.6 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: पशयदतयनवसनरदरनशवन मरतसतथ बहनयदषटपरवण पशयऽशचरयण भरत 116
+
+Translations:
+1. Behold O Arjuna the Adityas the Vasus the Rudras the two Asvins and the Marutsmany marvels never seen before
+2. Behold the Adityas the Vasus the Rudras the two Ashvins and the Maruts O scion of the Bharata dynasty also behold the many wonders that have never been seen before
+3. Behold the Adityas the Vasus the Rudras the two Asvins and the Maruts behold many wonders never before seen O Arjuna
+4. Behold the Adityas the Vasus the Rudras the twin Ashvins and the Maruts O son of Pandu behold also many wonders that had never been seen before
+5. Behold thou seest the powers of Nature fire earth wind and sky the sun the heavens the moon the stars all forces of vitality and healing and the roving winds Behold thou seest the myriad wonders revealed to none but thee
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 11.7 spoken by भगवान. [/INST] Verse 11.7 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: इहकसथ जगतकतसन पशयदय सचरचरम मम दह गडकश यचचनयददरषटमचछस 117
+
+Translations:
+1. Behold here O Arjuna the entire universe with its mobile and immobile things all centered in My body and whatever else you desire to see
+2. See now O Gudakesa the entire Universe together with the moving and the nonmoving concentrated in the same place here in My body as also whatever else you would like to see
+3. Now behold O Arjuna in this My body the entire universe centered in one including the moving and the unmoving and whatever else you desire to see
+4. Now behold the entire universe including the moving and the unmoving and whatsoever else you desire to seeall established in Me O Gudakesa Arjuna
+5. Here living in Me O Arjuna behold the entire universe both movable and immovable and anything else you would like to see
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 11.8 spoken by भगवान. [/INST] Verse 11.8 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: न त म शकयस दरषटमननव सवचकषष दवय ददम त चकष पशय म यगमशवरम 118
+
+Translations:
+1. But you will not be able to see Me with your own eyes I give you a divine eye so behold My Lordly Yoga
+2. But you are not able to see Me with just this eye of yours I grant you the divine eye behold My divine Yoga
+3. But you are not able to behold Me with these your own eyes I give you the divine eye behold My lordly Yoga
+4. But you cannot see Me with just this eye of yours therefore I give you the divine eye Now behold My divine form
+5. Yet since you cannot see Me with mortal eyes behold I give you divine sight Now see the glory of My sovereignty
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 11.9 spoken by सञ्जय. [/INST] Verse 11.9 of the Bhagavad Gita, spoken by सञ्जय, is as follows:
+
+Sanskrit: एवमकतव तत रजनमहयगशवर हर दरशयमस परथय परम रपमशवरम 119
+
+Translations:
+1. Sanjaya said O King having spoken Sri Krishna the great Lord of Yoga then revealed to Arjuna the supreme lordly form
+2. Sanjaya said O King having spoken thus thereafter Hari the great Master of Yoga showed to the son of Prtha the supreme divine form
+3. Sanjaya said Having thus spoken O king the great Lord of Yoga Hari Krishna showed Arjuna His supreme form as the Lord
+4. Sanjaya said O king Having thus stated Hari the mighty Lord of the Yogins showed to the son of Prtha His own Supreme Lordly form
+5. Sanjaya continued Having thus spoken O King the Lord Shri Krishna the Almighty Prince of Wisdom showed Arjuna the Supreme Form of the Great God
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 11.10 spoken by सञ्जय. [/INST] Verse 11.10 of the Bhagavad Gita, spoken by सञ्जय, is as follows:
+
+Sanskrit: अनकवकतरनयनमनकदभतदरशनम अनकदवयभरण दवयनकदयतयधम 1110
+
+Translations:
+1. With innumerable mouths and eyes many marvelous aspects numerous divine ornaments and numerous divine weapons
+2. Having many faces and eyes possessing many wondrous sights adorned with numerous celestial ornaments and holding many uplifted heavenly weapons
+3. With numerous mouths and eyes with numerous wondrous sights with numerous divine adornments with numerous divine weapons uplifted such a form He showed
+4. It has many mouths and eyes wondrous sights heavenly ornaments and weapons held ready
+5. There were countless eyes mouths and innumerable mystic forms with shining ornaments and flaming celestial weapons
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 11.11 spoken by सञ्जय. [/INST] Verse 11.11 of the Bhagavad Gita, spoken by सञ्जय, is as follows:
+
+Sanskrit: दवयमलयमबरधर दवयगनधनलपनम सरवशचरयमय दवमननत वशवतमखम 1111
+
+Translations:
+1. Wearing celestial garlands and raiments anointed with divine perfumes full of wonders resplendent boundless and facing all directions
+2. Wearing heavenly garlands and apparel anointed with heavenly scents abounding in all kinds of wonders resplendent infinite and with faces on all sides
+3. Wearing divine garlands and apparel anointed with divine unguents the allwonderful resplendent Being is endless with faces on all sides
+4. It wears heavenly garlands and garments is anointed with heavenly sandal paste is wondrous radiant and infinite and has faces in all directions
+5. Crowned with heavenly garlands clothed in shining garments anointed with divine unguents He showed Himself as the Resplendent One Marvelous Boundless and Omnipresent
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 11.12 spoken by सञ्जय. [/INST] Verse 11.12 of the Bhagavad Gita, spoken by सञ्जय, is as follows:
+
+Sanskrit: दव सरयसहसरसय भवदयगपदतथत यद भ सदश स सयदभससतसय महतमन 1112
+
+Translations:
+1. If a thousand suns were to rise at once in the sky the resulting splendour would be like the splendour of that mighty One
+2. Should the effulgence of a thousand suns blaze forth simultaneously in the sky that might be akin to the radiance of that exalted One
+3. If the splendour of a thousand suns were to blaze out simultaneously in the sky that would be the splendour of that mighty being
+4. If the splendour of a thousand suns were to burst forth at once in the sky would that be equal to the splendour of that Mighty Self
+5. Could a thousand suns blaze forth together it would be but a faint reflection of the radiance of the Lord God
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 11.13 spoken by सञ्जय. [/INST] Verse 11.13 of the Bhagavad Gita, spoken by सञ्जय, is as follows:
+
+Sanskrit: ततरकसथ जगतकतसन परवभकतमनकध अपशयददवदवसय शरर पणडवसतद 1113
+
+Translations:
+1. There Arjuna beheld the whole universe with its manifold divisions gathered together in one single spot within the body of the God of gods
+2. At that time the Pandava saw in the body of the God of gods the whole diversely differentiated universe united in one
+3. There in the body of the God of gods Arjuna then saw the entire universe resting in one with its myriad of divisions
+4. At that time the son of Pandu beheld in the body of the GodofGods the entire universe united yet divided into many groups
+5. In that vision Arjuna saw the universe with its manifold shapes all embraced in one its Supreme Lord
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 11.14 spoken by सञ्जय. [/INST] Verse 11.14 of the Bhagavad Gita, spoken by सञ्जय, is as follows:
+
+Sanskrit: तत स वसमयवषट हषटरम धनञजय परणमय शरस दव कतञजलरभषत 1114
+
+Translations:
+1. Then Arjuna overcome with amazement his hairs standing on end bowed his head to the Lord and spoke with folded hands
+2. Then filled with wonder and with hairs standing on end Arjuna bowing down with his head to the Lord said with folded hands
+3. Then Arjuna filled with wonder and his hair standing on end bowed his head to the God and spoke with palms joined
+4. Then possessed by amazement and with his body hair standing on end Dhananjaya with his head bowed to the God and with folded hands spoke to Him
+5. Then Arjuna filled with awe his hair standing on end bowing his head and clasping his hands in reverence spoke to the Lord
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 11.15 spoken by अर्जुन. [/INST] Verse 11.15 of the Bhagavad Gita, spoken by अर्जुन, is as follows:
+
+Sanskrit: पशयम दवसतव दव दह सरवसतथ भतवशषसङघन बरहमणमश कमलसनसथ मषशच सरवनरगशच दवयन 1115
+
+Translations:
+1. Arjuna said O Lord I behold in Your body all the gods and all the diverse hosts of beingsBrahma Siva who is in Brahma the seers and the lustrous snakes
+2. Arjuna said O God I see in Your body all the gods as well as hosts of various classes of beings Brahma the ruler sitting on a lotus seat and all the heavenly sages and serpents
+3. Arjuna said O God I see all the gods in Your body as well as hosts of various classes of beings Brahma the Lord seated on the lotus all the sages and the celestial serpents
+4. Arjuna said O God In Your body I behold all gods and hosts of different kinds of beingsthe Lord Brahma seated on the lotusseat and all the sages and glowing serpents
+5. Arjuna said O Almighty God I see in You the powers of Nature the various creatures of the world the Progenitor on His lotus throne the Sages and the shining angels
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 11.16 spoken by अर्जुन. [/INST] Verse 11.16 of the Bhagavad Gita, spoken by अर्जुन, is as follows:
+
+Sanskrit: अनकबहदरवकतरनतर पशयम तव सरवतऽननतरपम ननत न मधय न पनसतवद पशयम वशवशवर वशवरप 1116
+
+Translations:
+1. With manifold arms stomachs mouths and eyes I behold Your infinite form on all sides I see no end no middle nor the beginning of You O Lord of the universe O You of Universal Form
+2. I see You with numerous arms bellies mouths and eyes with infinite forms all around O Lord of the Universe O Cosmic Person I see no limit no middle nor beginning
+3. I see You with boundless form on every side with many arms stomachs mouths and eyes neither the end nor the middle nor the beginning do I see O Lord of the Universe O Cosmic Form
+4. I behold You with many arms bellies mouths and eyes and with infinite forms on all sides I find neither the end nor the center nor the beginning of You O Lord of the Universe O UniversalFormed One
+5. I see You infinite in form with faces eyes and limbs everywhere with no beginning middle or end O You Lord of the Universe whose form is universal
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 11.17 spoken by अर्जुन. [/INST] Verse 11.17 of the Bhagavad Gita, spoken by अर्जुन, is as follows:
+
+Sanskrit: करटन गदन चकरण च तजरश सरवतदपतमनतम पशयम तव दरनरकषय समनत ददपतनलरकदयतमपरमयम 1117
+
+Translations:
+1. I behold You as a mass of light shining everywhere with a diadem mace and discus hard to behold blazing like a burning fire and the sun and immeasurable
+2. I see You wearing a diadem wielding a mace and holding a disc a mass of brilliance glowing all around difficult to look at from all sides possessing the radiance of the blazing fire and sun and immeasurable
+3. I see You with the diadem club and discus a mass of radiance shining everywhere very hard to look at blazing all around like a burning fire and the sun and immeasurable
+4. I behold You as having crowns clubs and discs as a mass of radiance shining on all sides hard to look at and blazing like burning fire and the sun on each side and as an immeasurable one
+5. I see you with the crown the scepter and the discus a blaze of splendor Scarcely can I gaze upon you so radiant you are glowing like a blazing fire brilliant as the sun immeasurable
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 11.18 spoken by अर्जुन. [/INST] Verse 11.18 of the Bhagavad Gita, spoken by अर्जुन, is as follows:
+
+Sanskrit: तवमकषर परम वदतवय तवमसय वशवसय पर नधनम तवमवयय शशवतधरमगपत सनतनसतव परष मत म 1118
+
+Translations:
+1. You are the Imperishable Supreme One to be realized You are the Supreme Substratum of this universe You are immutable the guardian of the eternal law I know You are the Supreme Person who is everlasting
+2. You are the Unchanging the supreme One to be known You are the most perfect repository of this Universe You are the Imperishable the Protector of the everexisting religion You are the eternal Person This is my belief
+3. You are the Imperishable the Supreme Being worthy of being known You are the great treasurehouse of this universe You are the imperishable protector of the eternal Dharma You are the Primal Person I believe
+4. You are the imperishable the Supreme Being to be known You are the ultimate place of rest for this universe You are changeless and the guardian of the pious acts of the Satvatas You are the everlasting Soul I believe
+5. You are imperishable the only one worthy of being known the priceless treasurehouse of the universe the immortal guardian of eternal life and the everlasting spirit
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 11.19 spoken by अर्जुन. [/INST] Verse 11.19 of the Bhagavad Gita, spoken by अर्जुन, is as follows:
+
+Sanskrit: अनदमधयनतमननतवरय मननतबह शशसरयनतरम पशयम तव दपतहतशवकतरम सवतजस वशवमद तपनतम 1119
+
+Translations:
+1. I behold You as having no beginning middle or end Your might is infinite You are endowed with an innumerable number of arms The sun and moon are Your eyes and Your mouth emits burning fire With Your own radiance You are warning the entire universe
+2. I see You as having no beginning middle or end possessing infinite valor with innumerable arms the sun and moon as eyes a mouth like a blazing fire and heating up this universe with Your own brilliance
+3. I see You without beginning middle or end infinite in power with endless arms the sun and moon as Your eyes the burning fire Your mouth heating the entire universe with Your radiance
+4. I observe You with no beginning no middle and no end having infinite creative power and infinite arms with the moon and the sun as Your eyes and the blazing fire as Your mouth and scorching this universe with Your radiance
+5. Without beginning without middle and without end infinite in power with arms allembracing the sun and moon as Your eyes Your face beaming with the fire of sacrifice flooding the whole universe with light
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 11.20 spoken by अर्जुन. [/INST] Verse 11.20 of the Bhagavad Gita, spoken by अर्जुन, is as follows:
+
+Sanskrit: दयवपथवयरदमनतर ह वयपत तवयकन दशशच सरव दषटवऽदभत रपमगर तवद लकतरय परवयथत महतमन 1120
+
+Translations:
+1. You alone have pervaded the interspace between heaven and earth and all the quarters Beholding your marvelous and terrible form O Mahatman the three worlds are greatly overwhelmed with fear
+2. Indeed this intermediate space between heaven and earth as well as all the directions are pervaded by You alone O exalted One the three worlds are struck with fear upon seeing this strange and fearful form of Yours
+3. This space between the earth and the heavens and all the quarters is filled by You alone having seen this Your wonderful and terrible form the three worlds are trembling with fear O greatsouled Being
+4. This space between heaven and earth as well as all the directions is pervaded singly by You seeing this wondrous form of Yours O Exalted Soul the triple world is greatly frightened
+5. Alone you fill all the quarters of the sky earth and heaven and the regions between O Almighty Lord Seeing your marvelous and aweinspiring form the spheres tremble with fear
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 11.21 spoken by अर्जुन. [/INST] Verse 11.21 of the Bhagavad Gita, spoken by अर्जुन, is as follows:
+
+Sanskrit: अम ह तव सरसङघ वशनत कचदभत परञजलय गणनत सवसततयकतव महरषसदधसङघ सतवनत तव सततभ पषकलभ 1121
+
+Translations:
+1. Verily the hosts of Devas enter into You Some in fear extol You with clasped hands crying Hail The bands of great seers and Siddhas praise You with meaningful hymns
+2. Those very groups of gods enter into You struck with fear some extol You with joined palms Groups of great sages and perfected beings praise You with elaborate hymns saying May it be well
+3. Verily these hosts of gods enter into Thee some extol Thee with joined palms in fear saying May it be well Bands of great sages and perfected ones praise Thee with complete hymns
+4. These hosts of gods enter into You some frightened recite hymns with folded palms simply crying Hail the hosts of great seers praise You with excellent praising hymns
+5. The troops of celestial beings enter into You some invoking You in fear with folded palms the great seers and adepts sing hymns to Your glory saying All hail
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 11.22 spoken by अर्जुन. [/INST] Verse 11.22 of the Bhagavad Gita, spoken by अर्जुन, is as follows:
+
+Sanskrit: रदरदतय वसव य च सधय वशवऽशवन मरतशचषमपशच गनधरवयकषसरसदधसङघ वकषनत तव वसमतशचव सरव 1122
+
+Translations:
+1. The Rudras the Adityas the Vasus the Sadhyas the Visvas the Asvins the Maruts and the Manes as well as the hosts of Gandharvas Yaksas Asuras and Siddhasall gaze upon You in amazement
+2. Those who are the Rudras the Adityas the Vasus and the Sadhyas the Visvedevas the two Asvins the Maruts and the Usmapas and hosts of Gandharvas Yaksas demons and Siddhasall of those very ones gaze at You being indeed struck with wonder
+3. The Rudras Adityas Vasus Sadhyas Visvedevas the two Asvins Maruts the Manus and the hosts of celestial singers Yakshas demons and the perfected ones all look upon Thee with great amazement
+4. The Rudras the Adityas the Vasus the Sadhyas the Visvadevas the twin Asvins and the Maruts the Manes the hosts of the Gandharvas the Yaksas the demons and the perfected onesall gaze upon You in amazement
+5. The vital forces major stars fire earth air sky sun heaven moon and planets the angels guardians of the universe divine healers winds fathers heavenly singers and hosts of mammonworshippers demons and saints are all amazed
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 11.23 spoken by अर्जुन. [/INST] Verse 11.23 of the Bhagavad Gita, spoken by अर्जुन, is as follows:
+
+Sanskrit: रप महतत बहवकतरनतर महबह बहबहरपदम बहदर बहदषटरकरल दषटव लक परवयथतसतथऽहम 1123
+
+Translations:
+1. Beholding Your great form with many mouths and eyes many arms thighs and feet many stomachs and terrible with many teeth the worlds tremble and I too quake O mightyarmed one
+2. O MightyArmed One seeing Your immense form with many mouths eyes arms thighs feet bellies and teeth the creatures are struck with terror and so am I
+3. Having seen Your immeasurable form with many mouths and eyes O mightyarmed one with many arms thighs and feet with many stomachs and fearsome with many teeth the worlds are terrified and so am I
+4. O Mightyarmed One Having seen Your mighty form with its many faces and eyes many arms thighs feet and bellies and its terrible array of tusks the worlds are frightened as am I
+5. Seeing Thy stupendous Form O Most Mighty One with its myriad faces its innumerable eyes limbs and terrible jaws I myself and all the worlds are overwhelmed with awe
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 11.24 spoken by अर्जुन. [/INST] Verse 11.24 of the Bhagavad Gita, spoken by अर्जुन, is as follows:
+
+Sanskrit: नभसपश दपतमनकवरण वयततनन दपतवशलनतरम दषटव ह तव परवयथतनतरतम धत न वनदम शम च वषण 1124
+
+Translations:
+1. When I behold You touching the Supreme Heaven shining multicolored with yawning mouths and large resplendent eyes my inner being trembles in fear I am unable to find support or peace O Vishnu
+2. O Vishnu indeed upon seeing Your form touching the heavens blazing with many colors openmouthed with fiery large eyes I become terrified in my mind and do not find steadiness and peace
+3. On seeing Thee touching the sky shining in many colors with mouths wide open with large fiery eyes I am terrified at heart and find neither courage nor peace O Vishnu
+4. As I observe You touching the sky blazing with many colors mouths wide open eyes blazing and large I am terrified in my inner soul and I do not find courage and peace O Visnu
+5. When I see You touching the heavens glowing with color with open mouth and wide fiery eyes I am terrified O my Lord My courage and peace of mind abandon me
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 11.25 spoken by अर्जुन. [/INST] Verse 11.25 of the Bhagavad Gita, spoken by अर्जुन, is as follows:
+
+Sanskrit: दषटरकरलन च त मखन दषटवव कलनलसननभन दश न जन न लभ च शरम परसद दवश जगननवस 1125
+
+Translations:
+1. Viewing Your mouths presenting awegenerating fangs and looking like the consuming fire of final destruction I know not the quarters of the globe nor do I find repose Be gracious O Lord of the Devas O Abode of the universe
+2. Having merely seen Your mouths made terrible with their teeth and resembling the fire of Dissolution I have lost my sense of direction and find no comfort Be gracious O Lord of gods O Abode of the Universe
+3. Having seen Thy mouths fearful with teeth blazing like the fires of cosmic dissolution I know not the four quarters nor do I find peace Have mercy O Lord of the gods O abode of the universe
+4. By merely seeing Your faces which are frightening with tusks and look like the fire of destruction I do not know the arters and get no peace Have mercy O Lord of gods O Abode of the Universe
+5. When I see Thy mouths with their fearful jaws like glowing fires at the dissolution of creation I lose all sense of place and find no rest Be merciful O Lord in whom this universe abides
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 11.26 spoken by अर्जुन. [/INST] Verse 11.26 of the Bhagavad Gita, spoken by अर्जुन, is as follows:
+
+Sanskrit: अम च तव धतरषटरसय पतर सरव सहववनपलसङघ भषम दरण सतपतरसतथऽस सहसमदयरप यधमखय 1126
+
+Translations:
+1. All these sons of Dhrtarastra together with the hosts of monarchs Bhisma Drona and Karna along with the leading warriors of our side
+2. And into You enter all those sons of Dhrtarastra along with multitudes of the rulers of the earth Bhisma Drona and that son of a Suta Karna together with our prominent warriors
+3. All the sons of Dhritarashtra along with the hosts of kings of the earth Bhishma Drona and Karna as well as the chief among our warriors
+4. All these sons of Dhrtarastra along with the entire host of kings Bhisma Drona and the son of the charioteer Karna together with the chief warriors of ours as well
+5. All these sons of Dhritarashtra along with the hosts of princes Bheeshma Drona and Karna as well as the other warrior chiefs on our side
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 11.27 spoken by अर्जुन. [/INST] Verse 11.27 of the Bhagavad Gita, spoken by अर्जुन, is as follows:
+
+Sanskrit: वकतरण त तवरमण वशनत दषटरकरलन भयनकन कचदवलगन दशननतरष सदशयनत चरणतरततमङग 1127
+
+Translations:
+1. Hasten to enter Your fearful mouths with terrible fangs crushing some of those caught between the teeth to powder
+2. They rapidly enter into Your terrible mouths with cruel teeth Some are seen sticking in the gaps between the teeth with their heads crushed
+3. Some hurry into Your mouths with their terrible teeth fearful to behold Some are found stuck in the gaps between the teeth their heads crushed to powder
+4. They hurry into Your fearsome mouths with tusks that terrify some of them stuck between Your teeth are clearly visible with their heads crushed
+5. 1 See them all rushing headlong into Thy mouths with terrible tusks horrible to behold Some are mangled between Thy jaws with their heads crushed to atoms
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 11.28 spoken by अर्जुन. [/INST] Verse 11.28 of the Bhagavad Gita, spoken by अर्जुन, is as follows:
+
+Sanskrit: यथ नदन बहवऽमबवग समदरमवभमख दरवनत तथ तव�� नरलकवर वशनत वकतरणयभवजवलनत 1128
+
+Translations:
+1. As many torrents of rivers flow towards the ocean so do these heroes of the world of men enter into Your flaming mouths
+2. As the numerous currents of the waters of rivers rush towards the sea alone so too do those heroes of the human world enter into Your blazing mouths
+3. Verily just as many torrents of rivers flow towards the ocean so too these heroes in the world of men enter Thy flaming mouths
+4. Just as many waterrapids of the rivers race heading towards the ocean in the same manner these heroes of the world of men enter into Your mouths flaming all around
+5. As rivers in flood surge furiously towards the ocean so these heroes the greatest among men fling themselves into Thy flaming mouths
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 11.29 spoken by अर्जुन. [/INST] Verse 11.29 of the Bhagavad Gita, spoken by अर्जुन, is as follows:
+
+Sanskrit: यथ परदपत जवलन पतङग वशनत नशय समदधवग तथव नशय वशनत लक सतवप वकतरण समदधवग 1129
+
+Translations:
+1. As moths rush swiftly into a blazing fire leading to their destruction so do these men swiftly rush into Your mouths leading to their destruction
+2. As moths hasten with increased speed into a blazing fire for destruction so too do creatures hasten into Your mouths with increased speed for destruction
+3. As moths hurriedly rush into a blazing fire leading to their own destruction so too these creatures hurry into Your mouths leading to their own destruction
+4. Just as moths with full speed enter into the flaming fire for their own destruction in the same manner the worlds also enter with full speed into the mouths of Yours for their own destruction
+5. As moths impetuously fly towards the flame only to be killed so these men rush into Your mouths to court their own destruction
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 11.30 spoken by अर्जुन. [/INST] Verse 11.30 of the Bhagavad Gita, spoken by अर्जुन, is as follows:
+
+Sanskrit: ललहयस गरसमन समनत ललकनसमगरनवदनरजवलदभ तजभरपरय जगतसमगर भससतवगर परतपनत वषण 1130
+
+Translations:
+1. Devouring all the worlds on every side with your flaming mouths you lick them up Your fiery rays filling the whole universe with their radiance scorch it O Vishnu
+2. You lick Your lips as You devour all creatures from every side with flaming mouths that fill the entire world with heat
+3. Thou lickest up devouring all the worlds on every side with Thy flaming mouths Thy fierce rays filling the whole world with radiance burn O Vishnu
+4. Devouring on all sides with Your blazing mouths the entire worlds You are licking up Your terrible rays scorch the entire universe filling it with their radiance O Vishnu
+5. You seem to swallow up the worlds lapping them in flame Your glory fills the universe Your fierce rays beat down upon it irresistibly
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 11.31 spoken by अर्जुन. [/INST] Verse 11.31 of the Bhagavad Gita, spoken by अर्जुन, is as follows:
+
+Sanskrit: आखयह म क भवनगररप नमऽसत त दववर परसद वजञतमचछम भवनतमदय न ह परजनम तव परवततम 1131
+
+Translations:
+1. Tell me who are You with this terrible form Salutations to You O Supreme God Be gracious to me I desire to know You the Primal One I do not know Your activities
+2. Tell me who You are fierce in form Salutations to You O Supreme God be gracious I desire to fully know You who are the Prime One For I do not understand Your actions
+3. Tell me who you are so fierce of form I offer my salutations to you O God Supreme have mercy on me I desire to know you the original Being I do not indeed know your workings
+4. Please tell me who You are with a terrible form O Best of gods Salutations to You please be merciful I am desirous of knowing You the Primal One in detail for I do not clearly comprehend Your actions
+5. Tell me then who are You who wears this dreadful form I bow before You O Mighty One Have mercy I pray and let me see You as You were at first I do not know what Your intentions are
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 11.32 spoken by भगवान. [/INST] Verse 11.32 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: कलऽसम लककषयकतपरवदध लकनसमहरतमह परवतत ऋतऽप तव न भवषयनत सरव यऽवसथत परतयनकष यध 1132
+
+Translations:
+1. The Lord said I am the worlddestroying Time Manifesting myself fully I have begun to destroy the worlds here Even without you none of the warriors arrayed in the hostile ranks will survive
+2. The Blessed Lord said I am the worlddestroying Time grown in stature and now engaged in annihilating the creatures Even without you all the warriors arrayed in the confronting armies will cease to exist
+3. The Blessed Lord said I am the fullgrown worlddestroying Time now engaged in destroying the worlds Even without you none of the warriors arrayed in the hostile armies will live
+4. The Bhagavat said I am Time the worlddestroyer engaged here in withdrawing the worlds that are overgrown Even without you your fighting all the warriors standing in the rival armies would cease to be
+5. Lord Shri Krishna replied I have shown myself to you as the Destroyer who lays waste the world and whose purpose is destruction In spite of your efforts all these warriors gathered for battle shall not escape death
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 11.33 spoken by भगवान. [/INST] Verse 11.33 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: तसमततवमततषठ यश लभसव जतव शतरन भङकषव रजय समदधम मयवत नहत परवमव नमततमतर भव सवयसचन 1133
+
+Translations:
+1. Therefore arise win glory Conquering your foes enjoy a prosperous kingdom By Me they have already been slain You be merely an instrument O Arjuna you great archer
+2. Therefore rise up and gain fame and defeating the enemies enjoy a prosperous kingdom These have been killed by Me even earlier be you merely an instrument O Savyasacin Arjuna
+3. Therefore stand up and obtain fame Conquer the enemies and enjoy the unparalleled kingdom Verily by Me they have already been slain be thou a mere instrument O Arjuna
+4. Therefore stand up win glory and vanquish your foes enjoy the rich kingdom for these foes have already been killed by Myself be a mere token cause in their destruction O ambidextrous archer
+5. Then gird up your loins and conquer Subdue your foes and enjoy the kingdom in prosperity I have already doomed them Be thou my instrument Arjuna
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 11.34 spoken by भगवान. [/INST] Verse 11.34 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: दरण च भषम च जयदरथ च करण तथऽनयनप यधवरन मय हतसतव जह म वयथषठ यधयसव जतस रण सपतनन 1134
+
+Translations:
+1. Slay Drona Bhisma Jayadratha Karna as well as other mighty warriors who have been doomed by Me Do not feel distressed Fight you shall conquer your rivals in the battle
+2. You destroy Drona Bhisma Jayadratha Karna and the other heroic warriors who have been killed by Me Do not be afraid Fight You will conquer the enemies in battle
+3. Drona Bhishma Jayadratha Karna and other brave warriors have already been slain by Me do not be distressed with fear fight and you shall conquer your enemies in battle
+4. Slay Drona Bhisma Jayadratha and Karna as well as the other heroes of the worldall already slain by Me Do not be distressed fight and you shall vanquish your enemies in the battle
+5. Drona Bheeshma Jayadratha Karna and other brave warriors I have condemned them all Destroy them fight without fear Your foes shall be crushed
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 11.35 spoken by सञ्जय. [/INST] Verse 11.35 of the Bhagavad Gita, spoken by सञ्जय, is as follows:
+
+Sanskrit: एतचछरतव वचन कशवसय कतञजलरवपमन करट नमसकतव भय एवह कषण सगदगद भतभत परणमय 1135
+
+Translations:
+1. Sanjaya said Having heard this speech of Krsna Arjuna did Him obeisance and trembling with awe he bowed down again and with folded palms his voice choked with emotion he spoke to Krsna
+2. Sanjaya said Hearing this utterance of Kesava Kiriti Arjuna with joined palms and trembling prostrated himself and then with a faltering voice bowed down and overcome by fits of fear said again to Krsna
+3. Sanjaya said Having heard that speech of Lord Krishna Arjuna with joined palms trembling prostrated himself again addressing Krishna in a choked voice bowing down overwhelmed with fear
+4. Sanjaya said On hearing this speech of Kesava the crownedprince Arjuna had his palms folded trembling he prostrated himself to Krsna stammering and very much afraid he bowed down and spoke to Him again
+5. Sanjaya continued Having heard these words from the Lord Shri Krishna the Prince Arjuna with folded hands trembling prostrated himself and with a choked voice bowing down again and again and overwhelmed with awe once more addressed the Lord
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 11.36 spoken by अर्जुन. [/INST] Verse 11.36 of the Bhagavad Gita, spoken by अर्जुन, is as follows:
+
+Sanskrit: सथन हषकश तव परकरतय जगत परहषयतयनर��यत च रकषस भतन दश दरवनत सरव नमसयनत च सदधसङघ 1136
+
+Translations:
+1. Arjuna said Rightly it is O Krsna that Your praise should move the world to joy and love The rakshasas flee in fear on all sides and all the hosts of siddhas bow down to You
+2. Arjuna said O Hrsikesa it is proper that the world be delighted and attracted by Your praise that the Raksasas stricken with fear run in all directions and that all the groups of the Siddhas bow down to You
+3. Arjuna said It is fitting O Krishna that the world delights and rejoices in Your praise demons fly in fear in all directions and the hosts of the perfected ones bow to You
+4. Arjuna said O Lord of senseorgans Krsna The universe is rightly rejoicing and feeling exceedingly delighted by Your high glory the demons are fleeing in fear in all directions and the hosts of the perfected ones are bowing down to You
+5. Arjuna said My Lord It is natural for the world to revel and rejoice when singing praises of Your glory the demons fly in fear and the saints offer You their salutations
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 11.37 spoken by अर्जुन. [/INST] Verse 11.37 of the Bhagavad Gita, spoken by अर्जुन, is as follows:
+
+Sanskrit: कसमचच त न नमरनमहतमन गरयस बरहमणऽपयदकरतर अननत दवश जगननवस तवमकषर सदसतततपर यत 1137
+
+Translations:
+1. a And why should they not O Mahatma bow down to You who are great being the first Creator even of Brahma b O Infinite Lord of gods O You who have the universe as Your abode You are the imperishable individual self the existent and the nonexistent and that which is beyond both
+2. And why should they not bow down to You O exalted One who are greater than all and who are the first Creator even of Brahma O infinite One supreme God Abode of the Universe You are the Immutable being and nonbeing and that which is Transcendental
+3. And why should they not O great Soul bow to Thee Who art greater than all else the primal cause even of the Creator Brahma O Infinite Being O Lord of the gods O Abode of the universe Thou art the imperishable the Being the nonbeing and That which is supremethat which is beyond the Being and the nonbeing
+4. O Mighty One Why should they not bow down to You the Primal Creator Who is greater than even Brahma personal god O Endless One O Lord of gods O Abode of the universe You are unalterable existent nonexistent and also that which is beyond both
+5. How else should they do O Supreme Self greater than the powers of creation the first cause infinite the Lord of Lords the home of the universe imperishable being and nonbeing yet transcending both
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 11.38 spoken by अर्जुन. [/INST] Verse 11.38 of the Bhagavad Gita, spoken by अर्जुन, is as follows:
+
+Sanskrit: तवमददव परष परण सतवमसय वशवसय पर नधनम वततस वदय च पर च धम तवय तत वशवमननतरप 1138
+
+Translations:
+1. a You are the Primal God and the Ancient One You are the Supreme resting place of the universe bYou are the Knower and the object of knowledge and the Supreme Abode Through You O infinite of form is this universe pervaded
+2. You are the primal Deity the ancient Person You are the supreme Refuge of this world You are the knower and the object of knowledge and the supreme Abode O You of infinite forms You pervade the Universe
+3. You are the primal God the ancient Purusha the supreme refuge of this universe the knower the knowable and the supreme Abode Through You the universe is pervaded O Being of infinite forms
+4. You are the Primal God You are the Ancient Soul You are the transcendent place of rest for this universe You are the knower and the knowable You are the Highest Abode and the universe with its infinite forms is pervaded by You
+5. You are the Primal God the Ancient One the Supreme Abode of this universe the Knower the Knowledge and the Final Home You fill everything Your form is infinite
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 11.39 spoken by अर्जुन. [/INST] Verse 11.39 of the Bhagavad Gita, spoken by अर्जुन, is as follows:
+
+Sanskrit: वयरयमऽगनरवरण शशङक परजपतसतव परपतमहशच नम नमसतऽसत सहसरकतव पनशच भयऽप नम नमसत 1139
+
+Translations:
+1. a You are Yayu Yama Agni Varuna Sashanka Prajapati and the greatgrandsire b Hail to You a thousand times Hail to You again and yet again
+2. You are air death fire the god of the waters the moon the Lord of creatures and the greatgrandfather Salutations to you a thousand times Salutations to you again and again Salutations
+3. You are Vayu Yama Agni Varuna the moon the Creator and the greatgrandfather I offer my salutations to You a thousand times and again I offer my salutations to You
+4. You are Vayu Yama Agni Varuna the Moon Prajapati and the greatpaternalgrandfather I offer salutations to You a thousand times and again even more salutations to You
+5. You are the wind you are death you are the fire the water the moon the father and the grandfather Honor and glory to you a thousand and a thousand times Again and again salutations to you O my Lord
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 11.40 spoken by अर्जुन. [/INST] Verse 11.40 of the Bhagavad Gita, spoken by अर्जुन, is as follows:
+
+Sanskrit: नम परसतदथ पषठतसत नमऽसत त सरवत एव सरव अननतवरयमतवकरमसतव सरव समपनष ततऽस सरव 1140
+
+Translations:
+1. a Salutations to You from before and behind Salutations to You from all sides O All৷৷ b ৷৷ O You of infinite prowess and heroic action which are measureless You pervade all beings and therefore You are all
+2. Salutations to You in the East and behind Salutations to You on all sides indeed O All You possess infinite strength and infinite heroism You pervade everything thus You are all
+3. Salutations to You in front and behind Salutations to You on every side O All You infinite in power and prowess pervade all therefore You are all
+4. Salutations to You in front and behind salutations to You on all sides O One Who is All You are of infinite might and immeasurable power and You pervade all and thus You are all
+5. Salutations to Thee in front and on all sides Thou who encompasseth me round about Thy power is infinite Thy majesty immeasurable Thou upholdest all things indeed Thou Thyself art All
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 11.41 spoken by अर्जुन. [/INST] Verse 11.41 of the Bhagavad Gita, spoken by अर्जुन, is as follows:
+
+Sanskrit: सखत मतव परसभ यदकत ह कषण ह यदव ह सखत अजनत महमन तवद मय परमदतपरणयन वप 1141
+
+Translations:
+1. Unaware of Your majesty and either out of negligence or love or considering You to be a friend whatever I have said rudely such as O Krsna O Yadava O Comrade
+2. Without knowing Your greatness whatever I said rashly inadvertently or even out of familiarity thinking You to be a friend addressing You as O Krsna O Yadava O friend etc
+3. Whatever I have presumptuously said from carelessness or love addressing You as O Krishna O Yadava O Friend regarding You merely as a friend unknowing of Your greatness
+4. Taking You as a companion not knowing Your greatness and out of carelessness or even affection whatever I have importunately called YouO Krsna O Yadava O Comrade
+5. Whatever I have said to you in rashness taking you only as a friend and addressing you as O Krishna O Yadava O Friend in thoughtless familiarity without understanding your greatness
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 11.42 spoken by अर्जुन. [/INST] Verse 11.42 of the Bhagavad Gita, spoken by अर्जुन, is as follows:
+
+Sanskrit: यचचवहसरथमसतकतऽस वहरशययसनभजनष एकऽथवपयचयत ततसमकष ततकषमय तवमहमपरमयम 1142
+
+Translations:
+1. And whatever disrespect has been shown to You in jest while playing resting sitting or eating whether alone or in the presence of others O AcyutaI implore You for forgiveness You who are incomprehensible
+2. And that You have been discourteously treated out of funwhile walking while on a bed while on a seat while eating in privacy or O Acyuta even in publicfor that I beg pardon of You the incomprehensible One
+3. In whatever way I may have insulted You for the sake of fun while at play reposing sitting or at meals when alone with You O Krishna or in company that I implore You immeasurable one to forgive
+4. Whatever disrespect I have shown to You making fun of You in the course of play or while on the bed or on the seat or at meals either alone or in the presence of respectable personsfor that I beg pardon of You the Unconceivable One O Acyuta
+5. Whatever insults I have offered to You in jest in sport in repose in conversation or at a banquet alone or in a crowd I ask for Your forgiveness for them all O You Who are without equal
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 11.43 spoken by अर्जुन. [/INST] Verse 11.43 of the Bhagavad Gita, spoken by अर्जुन, is as follows:
+
+Sanskrit: पतस लकसय चरचरसय तवमसय पजयशच गररगरयन न तवतसमऽसतयभयधक कतऽनय लकतरयऽपयपरतमपरभव 1143
+
+Translations:
+1. You are the father of this world of all that moves and does not move You are its teacher and the one most worthy of reverence There is none equal to You How then could there be in the three worlds another greater than You O Being of matchless greatness
+2. You are the Father of all beings both moving and nonmoving to You the Teacher are they worthy of worship and You are greater than a teacher There is none equal to You how can there be anyone greater even in all the three worlds O You of unrivaled power
+3. Thou art the Father of this world both moving and unmoving Thou art to be adored by this world Thou the greatest Guru for none exists who is equal to Thee how then could there be another superior to Thee in the three worlds O Being of unrivaled power
+4. You are the father of the world of the moving and the unmoving you are the great preceptor of this universe in the triad of worlds there is no one equal to youhow can there be anyone else superior having greatness not comprehended
+5. For you are the Father of all things movable and immovable the Worshipful the Master of Masters In all the worlds there is none equal to you how then could there be one superior O you who stand alone Supreme
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 11.44 spoken by अर्जुन. [/INST] Verse 11.44 of the Bhagavad Gita, spoken by अर्जुन, is as follows:
+
+Sanskrit: तसमतपरणमय परणधय कय परसदय तवमहमशमडयम पतव पतरसय सखव सखय परय परययरहस दव सढम 1144
+
+Translations:
+1. Therefore bowing down and prostrating my body I implore Your mercy O adorable Lord As a father listens to his son or a friend to his friend it is fitting O Lord that You who are dear to me should bear with me who am dear to You
+2. Therefore by bowing down and prostrating my body I seek to propitiate You who are God and are adorable O Lord You should forgive my faults as a father would forgive the faults of a son as a friend would forgive the faults of a friend and as a lover would forgive the faults of a beloved
+3. Therefore bowing down and prostrating my body I crave Thy forgiveness O adorable Lord As a father forgives his son a friend his dear friend a lover his beloved even so may Thou forgive me O God
+4. Hence paying homage and prostrating my body I solicit grace from You the praiseworthy Lord O God Be pleased to bear with me just as a beloved father would with his beloved son and just as a dear friend would with his dear friend
+5. Therefore I prostrate myself before You O Lord Most Adorable I salute You and I ask for Your blessing Only You can be trusted to bear with me like a father to a son like a friend to a friend and like a lover to his beloved
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 11.45 spoken by अर्जुन. [/INST] Verse 11.45 of the Bhagavad Gita, spoken by अर्जुन, is as follows:
+
+Sanskrit: अदषटपरव हषतऽसम दषटव भयन च परवयथत मन म तदव म दरशय दव रप परसद दवश जगननवस 1145
+
+Translations:
+1. Seeing something never seen before I am delighted But my mind is also filled with awe Show me O Lord Your other form O Lord of the gods Be gracious O Abode of the universe
+2. I am delighted by seeing something I have not seen before and my mind is stricken with fear O Lord show me that very form O Supreme God O Abode of the Universe be gracious
+3. I am delighted having seen something never seen before yet my mind is distressed with fear Show me that form only O God have mercy O God of gods O Abode of the universe
+4. I am thrilled by what I have not seen before my mind is greatly distressed with fear show me Your usual form O God Lord of gods O Abode of the worlds
+5. I rejoice that I have seen what no man has ever seen before yet O Lord I am overwhelmed with fear Please take on the form I know Be merciful O Lord You who are the home of the entire universe
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 11.46 spoken by अर्जुन. [/INST] Verse 11.46 of the Bhagavad Gita, spoken by अर्जुन, is as follows:
+
+Sanskrit: करटन गदन चकरहसत मचछम तव दरषटमह तथव तनव रपण चतरभजन सहसरबह भव वशवमरत 1146
+
+Translations:
+1. I wish to see You ever as before with crown and mace and discus in hand Assume again that fourarmed shape O Thou the thousandarmed of Universal Form
+2. I want to see You just as before wearing a crown wielding a mace and holding a disc in hand O You with a thousand arms O You of Cosmic form appear with that very form with four hands
+3. I desire to see You as before crowned bearing a mace with the discus in hand in Your former form only having four arms O thousandarmed Cosmic Being
+4. I desire to see You in the same manner wearing a crown holding the club and the discus in Your hands please be with the same form having four hands O Thousandarmed One O Universal Form
+5. I long to see Thee as Thou wert before with the crown the scepter and the discus in Thy hands in Thy other form with Thy four hands O Thou whose arms are countless and whose forms are infinite
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 11.47 spoken by भगवान. [/INST] Verse 11.47 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: मय परसननन तवरजनद रप पर दरशतमतमयगत तजमय वशवमननतमदय यनम तवदनयन न दषटपरवम 1147
+
+Translations:
+1. The Lord said By My grace O Arjuna this Supreme Form luminous universal infinite and primalnever seen before by anyone but youhas been revealed to you through My own free will
+2. The Blessed Lord said Out of grace O Arjuna this supreme radiant cosmic infinite primeval formwhich no one other than you has seen beforehas been shown to you by Me through the power of My own Yoga
+3. The Blessed Lord said O Arjuna this Cosmic Form has graciously been shown to you by Me through My own Yogic power It is full of splendour primeval and infinite this Cosmic Form of Mine has never been seen before by anyone other than you
+4. The Bhagavat said Being gracious towards you I have shown you O Arjuna this supreme form as a result of your concentration on the Self This form of Mine full of universal splendour unending and primal has never been seen before by anyone other than yourself
+5. Lord Shri Krishna replied My beloved friend It is only through My grace and power that you have been able to see this vision of splendour the Universal the Infinite the Original Never has it been seen by anyone else
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 11.48 spoken by भगवान. [/INST] Verse 11.48 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: न वदयजञधययनरन दन रन च करयभरन तपभरगर एवरप शकय अह नलक दरषट तवदनयन करपरवर 1148
+
+Translations:
+1. Neither through the study of the Vedas nor by sacrifices nor by recitations of the scriptures nor by gifts nor by rituals nor by strict austerities can I be realized in a form like this in the world of men by anyone else but you O Arjuna
+2. Not by the study of the Vedas and sacrifices not by gifts not even by rituals nor by severe austerities can I in this form be perceived in the human world by anyone other than you O most valiant among the Kurus who has not received My grace
+3. Neither by the study of the Vedas nor by gifts nor by sacrifices nor by severe austerities can I be seen in this form in the world of men by any other than yourself O great hero of the Kurus Arjuna
+4. Not by the knowledge of the Vedas and sacrifices nor by making gifts nor by the rituals nor by severe austerities can I be seen in this form in the world of men by anyone other than yourself O great hero of the Kurus
+5. It is not possible for man on earth to see what thou hast seen O thou foremost hero of the Kuruclan through study of the scriptures sacrifice or gift ritual or rigorous austerity
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 11.49 spoken by भगवान. [/INST] Verse 11.49 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: म त वयथ म च वमढभव दषटव रप घरमदङममदम वयपतभ परतमन पनसतव तदव म रपमद परपशय 1149
+
+Translations:
+1. You need not fear any longer nor be perplexed looking upon this aweinspiring form of Mine Free from fear and with a gladdened heart behold once again that other form of Mine
+2. May you have no fear and may there be no bewilderment upon seeing this form of Mine so terrible Becoming free from fear and gladdened in mind once again behold this earlier form of Mine
+3. Do not be afraid nor be bewildered on seeing such a terrible form of Mine with your fear dispelled and with a gladdened heart now behold again this former form of Mine
+4. Let there be no distress or bewilderment in you upon seeing this terrifying and violent form of Mine be free from fear and with a cheerful heart behold again this form of Mine which is the same as before
+5. Do not be afraid or confused by the terrible vision Put away your fear and with a joyful mind see Me again in My usual form
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 11.50 spoken by सञ्जय. [/INST] Verse 11.50 of the Bhagavad Gita, spoken by सञ्जय, is as follows:
+
+Sanskrit: इतयरजन वसदवसतथकतव सवक रप दरशयमस भय आशवसयमस च भतमन भतव पन समयवपरमहतम 1150
+
+Translations:
+1. Sanjaya said Having thus spoken to Arjuna Sri Krsna once more revealed His own form The Mahatman assuming a benign form again reassured him who had been struck with awe
+2. Sanjaya said Thus having spoken to Arjuna in that manner Vasudeva showed His own form again And He the exalted One reassured this terrified one by again becoming serene in his form
+3. Sanjaya said Having thus spoken to Arjuna Krishna again showed His own form The great Soul assuming His gentle form then consoled Arjuna who was terrified
+4. Having said this to Arjuna Vasudeva revealed His own tiny form assuming His gentle body once again the Mighty Soul Krsna consoled the frightened Arjuna
+5. Sanjaya continued Having thus spoken to Arjuna Lord Shri Krishna showed Himself again in His accustomed form and the Mighty Lord in gentle tones softly consoled him who had recently trembled with fear
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 11.51 spoken by अर्जुन. [/INST] Verse 11.51 of the Bhagavad Gita, spoken by अर्जुन, is as follows:
+
+Sanskrit: दषटवद मनष रप तवसमय जनरदन इदनमसम सवतत सचत परकत गत 1151
+
+Translations:
+1. Arjuna said Having beheld Your human and pleasing form O Krsna I am now composed in mind and have been restored to my normal nature
+2. Arjuna said O Janardana having seen this serene human form of Yours I have now become calm in mind and restored to my own nature
+3. Arjuna said Having seen this Thy gentle human form O Krishna now I am composed and have been restored to my own nature
+4. Arjuna said On seeing this gentle human form of Yours O Janardana I have now regained my nature and collected my thinking faculty
+5. Arjuna said Seeing You in Your gentle human form my Lord I am myself again calm once more
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 11.52 spoken by भगवान. [/INST] Verse 11.52 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: सदरदरशमद रप दषटवनस यनमम दव अपयसय रपसय नतय दरशनकङकषण 1152
+
+Translations:
+1. The Lord said It is very hard to behold this form of Mine which you have seen Even the gods everlong to behold this form
+2. The Blessed Lord said This form of Mine which you have seen is very difficult to behold even the gods are ever desirous of a vision of this form
+3. The Blessed Lord said It is very hard indeed to see this form of Mine which thou hast seen even the gods are ever longing to behold it
+4. The Bhagavat said This form of Mine which you have just observed is extremely difficult to behold even the gods are ever eager to behold it
+5. Lord Shri Krishna replied It is difficult to see the vision of Me that thou hast seen Even the most powerful have longed for it in vain
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 11.53 spoken by भगवान. [/INST] Verse 11.53 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: नह वदरन तपस न दनन न चजयय शकय एववध दरषट दषटवनस म यथ 1153
+
+Translations:
+1. Sri Krishna says I cannot be seen in such a form as You have seen Me not by the Vedas nor by austerities nor by gifts nor by sacrifice
+2. Not through the Vedas nor by austerity nor by gifts nor even by sacrifice can I be seen in this form as you have seen Me
+3. Neither by the Vedas nor by austerity nor by gift nor by sacrifice can I be seen in this form as thou hast seen Me so easily
+4. Neither by reciting the Vedas nor by observing austerity nor by giving gifts nor by performing sacrifice can I be seen in this way as you have seen Me now
+5. It is not possible to see Me as you have done through studying the scriptures performing austerities giving gifts or making sacrifices
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 11.54 spoken by भगवान. [/INST] Verse 11.54 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: भकतय तवननयय शकय अहमववधऽरजन जञत दषट च तततवन परवषट च परतप 1154
+
+Translations:
+1. But by singleminded devotion O Arjuna it is possible to truly know to see and to enter into Me who am of this form O harasser of foes
+2. But O Arjuna by singleminded devotion am I in this form able to be known and seen in reality and also entered into O destroyer of foes
+3. But by singleminded devotion I can be known seen and entered into in reality O Arjuna
+4. But through an unwavering devotion it is possible to know observe and even enter into Me O Arjuna O scorcher of foes
+5. Only through tireless devotion can I be seen and known only in this way can a person become one with Me O Arjuna
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 11.55 spoken by भगवान. [/INST] Verse 11.55 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: मतकरमकनमतपरम मदभकत सङगवरजत नरवर सरवभतष य स ममत पणडव 1155
+
+Translations:
+1. Whoever works for Me regards Me as the highest and is devoted to Me free from attachment and without animosity towards any creature they come to Me O Arjuna
+2. O son of Pandu he who works for Me accepts Me as the supreme goal is devoted to Me is devoid of attachment and free from enmity towards all beingshe attains Me
+3. He who does all actions for Me who regards Me as the Supreme who is devoted to Me who is free from attachment who bears no enmity towards any creature he comes to Me O Arjuna
+4. He who performs actions for Me who regards Me as his supreme goal who is devoted to Me who is free from attachment and who is free from hatred towards all beingshe attains Me O son of Pandu
+5. He who does every action for My sake to whom I am the final goal who loves Me alone and hates no oneO My dearest son only he can realize Me
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 12.1 spoken by अर्जुन. [/INST] Verse 12.1 of the Bhagavad Gita, spoken by अर्जुन, is as follows:
+
+Sanskrit: एव सततयकत य भकतसतव परयपसत यचपयकषरमवयकत तष क यगवततम 121
+
+Translations:
+1. Arjuna said Which of these has greater knowledge of yogathose devotees who meditate on You ever integrated or those who meditate on the Imperishable and the Unmanifest
+2. Arjuna said Which of these devotees who are ever dedicated and meditate on You and those who meditate on the Unmanifested and Immutable are the best experiencers of yoga here yoga means samadhi spiritual absorption
+3. Arjuna said Which of them are better versed in Yogathose who steadfastly worship You or those who worship the imperishable and the unmanifested
+4. Arjuna said Who are the best knowers of yoga those who are constantly attached to You and worship You or those who worship the motionless Unmanifest
+5. Arjuna asked My Lord which are the better devotees who worship You those who try to know You as a Personal God or those who worship You as Impersonal and Indestructible
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 12.2 spoken by भगवान. [/INST] Verse 12.2 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: मययवशय मन य म नतययकत उपसत शरदधय परयपतसत म यकततम मत 122
+
+Translations:
+1. The Lord said Those who ever integrated with Me and possessing supreme faith worship Me focusing their minds on Methese are considered by Me to be the highest among the yogis
+2. The Blessed Lord said Those who meditate on Me fixing their minds on Me with steadfast devotion endowed with supreme faiththey are considered to be the most perfect yogis according to Me
+3. The Blessed Lord said In My opinion those who fix their minds on Me worship Me ever steadfastly and are endowed with supreme faith are the best in Yoga
+4. The Bhagavat said Those who causing their mind to enter into Me well remain permanently attached to Me and are endowed with an extraordinary faith worship Methey are considered by Me to be the best among the masters of Yoga
+5. Lord Shri Krishna replied Those who keep their minds fixed on Me who worship Me always with unwavering faith and concentration are the very best
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 12.3 spoken by भगवान. [/INST] Verse 12.3 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: य तवकषरमनरदशयमवयकत परयपसत सरवतरगमचनतय च कटसथमचल धरवम 123
+
+Translations:
+1. But those who meditate on the Imperishable the indefinable the unmanifest omnipresent unthinkable common to all beings immovable and constant
+2. Those however who meditate in every way on the immutable the indefinable the unmanifest which is allpervasive incomprehensible unchanging immovable and constant
+3. Those who worship the imperishable the indefinable the unmanifest the omnipresent the unthinkable the immovable and the eternal
+4. Those who contemplate on the Unmanifest which is motionless undefinable allpervading unthinkable peaklike unmoving and fixed
+5. Those who worship Me as the Indestructible the Undefinable the Omnipresent the Unthinkable the Primal the Immutable and the Eternal
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 12.4 spoken by भगवान. [/INST] Verse 12.4 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: सनयमयनदरयगरम सरवतर समबदधय त परपनवनत ममव सरवभतहत रत 124
+
+Translations:
+1. Having subdued all the senses being evenminded and engaged in the welfare of all beings they too come to Me only
+2. By fully controlling all the organs and remaining evenminded at all times they engaged in the welfare of all beings attain Me alone
+3. Having restrained all the senses being evenminded everywhere and intent on the welfare of all beings they verily come unto Me
+4. Who by properly restraining the group of senseorgans remain equanimous at all stages and find pleasure in the welfare of all beingsthey attain nothing but Me
+5. Subduing their senses viewing all conditions of life with an equal eye and working for the welfare of all beings they assuredly come to Me
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 12.5 spoken by भगवान. [/INST] Verse 12.5 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: कलशऽधकतरसतषमवयकतसकतचतसम अवयकत ह गतरदख दहवदभरवपयत 125
+
+Translations:
+1. Greater is the difficulty for those whose minds are thus attached to the unmanifest for the way of the unmanifest is hard to reach for embodied beings
+2. For those whose minds are attached to the Unmanifested the struggle is greater for the Goal which is the Unmanifest is attained with difficulty by the embodied ones
+3. Greater is their trouble whose minds are set on the unmanifested for the goal of the unmanifested is very hard for the embodied to reach
+4. But the trouble is much greater for those who have their minds fixed on the Unmanifest for it is difficult for those with physical bodies to attain the Unmanifest goal
+5. But they who fix their attention on the Absolute and Impersonal encounter greater hardships for it is difficult for those who have a body to realize Me as without one
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 12.6 spoken by भगवान. [/INST] Verse 12.6 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: य त सरवण करमण मय सनयसय मतपर अननयनव यगन म धययनत उपसत 126
+
+Translations:
+1. For those who dedicate all their actions to Me hold Me as their supreme goal are intent on Me and worship Me meditating on Me with exclusive devotion
+2. As for those who having dedicated all actions to Me and accepted Me as the supreme meditate on Me with singleminded concentration only
+3. But to those who worship Me renouncing all actions in Me regarding Me as the supreme goal meditating on Me with singleminded yoga
+4. On the other hand those who having renounced all their actions in Me have Me as their sole goal and revere Me meditating on Me through that Yoga alone which admits no other element but Me in it
+5. Verily those who surrender their actions to Me who contemplate Me worship Me and meditate on Me alone with no thought other than Me
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 12.7 spoken by भगवान. [/INST] Verse 12.7 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: तषमह समदधरत मतयससरसगरत भवम नचरतपरथ मययवशतचतसम 127
+
+Translations:
+1. Those whose minds are thus focused on Me I soon become their savior from the ocean of mortal life
+2. O son of Prtha for those who have their minds absorbed in Me I become without delay the deliverer from the sea of the world which is fraught with death
+3. To those whose minds are set on Me O Arjuna verily I soon become the savior out of the ocean of Samsara
+4. Of them with their minds completely entered into Me I soon become a redeemer from the ocean of the cycle of death O son of Prtha
+5. O Arjuna I rescue them from the ocean of life and death for their minds are fixed upon Me
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 12.8 spoken by भगवान. [/INST] Verse 12.8 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: मययव मन आधतसव मय बदध नवशय नवसषयस मययव अत ऊरधव न सशय 128
+
+Translations:
+1. Focus your mind on Me alone and let your intellect enter into Me Then you will live in Me alone there is no doubt
+2. Fix the mind on Me alone in Me alone let the intellect rest There is no doubt that hereafter you will dwell in Me alone
+3. Fix your mind on Me and your intellect in Me Then you will certainly live in Me alone hereafter
+4. Hence fix your mind on nothing but Me cause your thought to settle in Me Thus resorting to the best Yoga you will dwell in Me alone
+5. Then let your mind cling only to Me let your intellect abide in Me and without doubt you will live hereafter in Me alone
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 12.9 spoken by भगवान. [/INST] Verse 12.9 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: अथ चतत समधत न शकनष मय सथरम अभयसयगन तत ममचछपत धनञजय 129
+
+Translations:
+1. If now you are unable to focus your mind on Me then seek to reach Me O Arjuna through the practice of repetition
+2. If however you are unable to establish the mind steadily on Me then O Dhananjaya seek to attain Me through the yoga of practice
+3. If you are unable to fix your mind steadily on Me then seek to reach Me through the yoga of constant practice O Arjuna
+4. In case you are not able to cause your mind to enter completely into Me then O Dhananjaya Seek to attain Me through the practice of Yoga
+5. But if you cannot fix your mind firmly on Me then my beloved friend try to do so through constant practice
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 12.10 spoken by भगवान. [/INST] Verse 12.10 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: अभयसऽपयसमरथऽस मतकरमपरम भव मदरथमप करमण करवन सदधमवपसयस 1210
+
+Translations:
+1. If you are incapable of even this practice of repetition then devote yourself to My deeds For even by working for My sake you will attain perfection
+2. If you are unable even to practice be intent on works for Me By undertaking works for Me as well you will attain perfection Identify with Brahman
+3. If you are unable to practice even this Abhyasa Yoga be intent on doing actions for My sake even by doing actions for My sake you will attain perfection
+4. If you are incapable of doing a steady practice then have Me as your chief aim in performing actions Even by performing actions for Me you shall attain success
+5. And if you are not strong enough to practice concentration then devote yourself to My service do all your acts for My sake and you will still attain the goal
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 12.11 spoken by भगवान. [/INST] Verse 12.11 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: अथतदपयशकतऽस करत मदयगमशरत सरवकरमफलतयग तत कर यततमवन 1211
+
+Translations:
+1. If you are unable to do even thisthat is take refuge in My Yogathen with your selfcontrol renounce the fruits of every action
+2. If you are unable to do even this then resort to the Yoga for Me and afterwards control your mind and renounce the results of all your works
+3. If you are unable to do even this then resort to union with Me and renounce the fruits of all actions with selfcontrol
+4. Now if you are not capable of doing this either then take refuge in My Yoga renouncing the fruits of all action with your mind subdued
+5. And if thou art too weak to do even this then seek refuge in union with Me and with perfect selfcontrol renounce the fruits of thy actions
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 12.12 spoken by भगवान. [/INST] Verse 12.12 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: शरय ह जञनमभयसजजञनदधयन वशषयत धयनतकरमफलतयगसतयगचछनतरननतरम 1212
+
+Translations:
+1. Far better is knowledge of the Self than the repeated practice of remembrance of the Lord Better is meditation than this knowledge better is renunciation of the fruits of action than meditation From such renunciation peace ensues
+2. Knowledge is certainly superior to practice meditation surpasses knowledge The renunciation of the results of works surpasses meditation From renunciation peace follows immediately
+3. Better indeed is knowledge than practice better than knowledge is meditation better than meditation is the renunciation of the fruits of actions peace immediately follows renunciation
+4. For knowledge is superior to practice due to knowledge meditation becomes preeminent from meditation arises the renunciation of the fruits of actions and peace follows renunciation
+5. Knowledge is superior to blind action meditation is superior to knowledge renunciation of the fruit of action is superior to meditation and peace follows from renunciation
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 12.13 spoken by भगवान. [/INST] Verse 12.13 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: अदवषट सरवभतन मतर करण एव च नरमम नरहङकर समदखसख कषम 1213
+
+Translations:
+1. He who never hates any being who is friendly and compassionate who is free from the feelings of I and mine who looks upon all pain and pleasure equally and who is enduring
+2. He who is not hateful towards any creature who is friendly and compassionate who has no concept of mine and no sense of egoism who remains the same in sorrow and happiness and who is forgiving
+3. He who hates no creature is friendly and compassionate to all is free from attachment and egoism is balanced in pleasure and pain and is forgiving
+4. He who is not a hater but a compassionate friend of every being who is free from the sense of mine and the sense of I who is evenminded in pain and pleasure and is endowed with forbearance
+5. He who is incapable of hatred towards any being who is kind and compassionate free from selfishness without pride equable in pleasure and pain and forgiving
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 12.14 spoken by भगवान. [/INST] Verse 12.14 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: सनतषट सतत यग यततम दढनशचय मययरपतमनबदधरय मदभकत स म परय 1214
+
+Translations:
+1. He who is content who meditates ever is selfrestrained and is firm in his convictions and has his mind and reason dedicated to Mehe is dear to Me
+2. He who is ever content who is a yogi who has selfcontrol who has firm conviction and who has dedicated his mind and intellect to Mehe who is such a devotee of Mine is dear to Me
+3. Ever content steady in meditation selfcontrolled possessing firm conviction with the mind and intellect dedicated to Me he My devotee is dear to Me
+4. Who remains wellcontent and is a practitioner of Yoga at all times who is selfcontrolled and is firmly resolute and who has offered to Me their mind and intellectthat devotee of Mine is dear to Me
+5. Always content selfcentered selfcontrolled resolute with mind and reason dedicated to Me such a devotee of Mine is beloved to Me
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 12.15 spoken by भगवान. [/INST] Verse 12.15 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: यसमननदवजत लक लकननदवजत च य हरषमरषभयदवगरमकत य स च म परय 1215
+
+Translations:
+1. He from whom the world has no cause to be frightened who is not frightened by the world who is free from joy and impatience fear and aversion he is dear to me
+2. He too owing to whom the world is not disturbed and who is not disturbed by the world who is free from joy impatience fear and anxiety is dear to me
+3. He whom the world does not agitate and who cannot be agitated by the world and who is freed from joy anger fear and anxietyhe is dear to Me
+4. He on account of whom the world does not become agitated who also does not become agitated on account of the world who is free from joy and impatience fear and anxietyhe is dear to Me
+5. He who does not harm the world and whom the world cannot harm who is not carried away by any impulse of joy anger or fear such a one is My beloved
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 12.16 spoken by भगवान. [/INST] Verse 12.16 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: अनपकष शचरदकष उदसन गतवयथ सरवरमभपरतयग य मदभकत स म परय 1216
+
+Translations:
+1. He who is free from desires who is pure expert indifferent and free from agony who has renounced every undertakinghe is dear to me
+2. He who has no desires who is pure dexterous impartial free from fear and who has renounced every undertakingsuch a devotee of Mine is dear to Me
+3. He who is free from wants pure expert unconcerned and free from pain renouncing all undertakings and commencements he who is devoted to Me is dear to Me
+4. He who does not expect anything who is pure dexterous unconcerned and untroubled and who has renounced all his undertakings all aroundthat devotee of Mine is dear to Me
+5. He who expects nothing is pure watchful indifferent unruffled and renounces all initiativesuch a one is My beloved
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 12.17 spoken by भगवान. [/INST] Verse 12.17 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: य न हषयत न दवषट न शचत न कङकषत शभशभपरतयग भकतमनय स म परय 1217
+
+Translations:
+1. He who does not rejoice nor hate nor grieve nor desire who renounces both good and evil and who is full of devotion to Mesuch a devotee is dear to Me
+2. He who does not rejoice nor fret nor lament nor hanker who gives up both good and bad and is filled with devotionhe is dear to Me
+3. He who neither rejoices nor hates nor grieves nor desires renouncing both good and evil and who is full of devotion is dear to Me
+4. He who neither delights nor hates nor grieves nor craves who has renounced both the good and the bad results of actions and is full of devotion to Mehe is dear to Me
+5. He who is beyond joy and hate who neither laments nor desires to whom good and evil fortunes are the same such a one is beloved to Me
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 12.18 spoken by भगवान. [/INST] Verse 12.18 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: सम शतर च मतर च तथ मनपमनय शतषणसखदखष सम सङगववरजत 1218
+
+Translations:
+1. He who is the same to foe and friend honor and dishonor who is alike to both cold and heat pleasure and pain and who is free from all attachments
+2. He who is the same towards friend and foe and in honor and dishonor who is the same under cold heat happiness and sorrow who is free from attachment to all
+3. He who is the same to foe and friend and also in honor and dishonor who is the same in cold and heat in pleasure and pain and who is free from attachment
+4. He who feels alike to the foe and the friend to honor and dishonor to cold and heat to pleasure and pain who is totally free from attachment
+5. He to whom friend and foe are alike who welcomes equally honor and dishonor heat and cold pleasure and pain and who is enamored of nothing
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 12.19 spoken by भगवान. [/INST] Verse 12.19 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: तलयननदसततरमन सनतषट यनकनचत अनकत सथरमतरभकतमनम परय नर 1219
+
+Translations:
+1. He who regards both blame and praise alike who is silent and content with any lot who has no home who is firm of mind and who is devoted to Me such a man is dear to Me
+2. The person to whom denunciation and praise are the same who is silent content with anything homeless steadfastminded and full of devotion is dear to me
+3. He to whom censure and praise are equal who is silent content with anything homeless of a steady mind and full of devotion that man is dear to me
+4. To whom blame and praise are equal who is silent does not overspeak and is content with whatever comes to him who has no fixed thoughts in the mundane life who is yet steadyminded in spiritual practice and is full of devotionthat man is dear to Me
+5. Who is indifferent to praise and censure enjoys silence is content with every fate has no fixed abode is steadfast in mind and filled with devotionsuch a one is My beloved
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 12.20 spoken by भगवान. [/INST] Verse 12.20 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: य त धरमयमतमद यथकत परयपसत शरददधन मतपरम भकतसतऽतव म परय 1220
+
+Translations:
+1. But those devotees who follow this nectar of virtuous duty as taught above who are full of faith and regard Me as the Supreme are exceedingly dear to Me
+2. But those devotees who accept Me as the supreme Goal and with faith seek for this ambrosianectar in the form of virtuewhich is indistinguishable from the virtues as stated above they are very dear to Me
+3. They who follow this immortal Dharma endowed with faith and regarding Me as their supreme goal are exceedingly dear to Me
+4. Those who as instructed above resort to this duty that leads to immortality who have faith in it and have Me as their only goalthose devotees are exceedingly dear to Me
+5. Verily those who love the spiritual wisdom as I have taught whose faith never wavers and who focus their entire being on Me they are indeed My most beloved
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 13.1 spoken by भगवान. [/INST] Verse 13.1 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: इद शरर कनतय कषतरमतयभधयत एतदय वतत त परह कषतरजञ इत तदवद 131
+
+Translations:
+1. The Lord said O Arjuna this body is called the Field Ksetra Those who know the self call the one who knows it the Fieldknower Ksetrajna
+2. The Blessed Lord said O son of Kunti this body is referred to as the field Those who are versed in this call him who is conscious of it the knower of the field
+3. The Blessed Lord said O Arjuna this body is called the field he who knows it is called the knower of the field by those who know them
+4. The Bhagavat said O son of Kunti This physical body is called the field decayercumprotector He who sensitizes itHis knowers call Him properly the Fieldsensitizer
+5. Lord Shri Krishna replied O Arjuna The body of a person is the playground of the Self and That which knows the activities of Matter sages call the Self
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 13.2 spoken by भगवान. [/INST] Verse 13.2 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: कषतरजञ चप म वदध सरवकषतरष भरत कषतरकषतरजञयरजञन यततजजञन मत मम 132
+
+Translations:
+1. And know Me also as the Knower of all Fields O Arjuna In My view the knowledge of the Field and its Knower is the true knowledge
+2. And O scion of the Bharata dynasty understand Me to be the Knower of the field in all the fields In My opinion that is Knowledge which is the knowledge of the field and the knower of the field
+3. Do thou also know Me as the knower of the field in all fields O Arjuna Knowledge of both the field and the knower of the field is considered by Me to be the knowledge
+4. O descendant of Bharata You should know Me to be the one who sensitizes the fields of all The knowledge of the field and the one who sensitizes itthat knowledge is in fact the understanding of Me
+5. I am the omniscient Self that abides in the realm of matter knowledge of matter and of the allknowing Self is wisdom
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 13.3 spoken by भगवान. [/INST] Verse 13.3 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: ततकषतर यचच यदक च यदवकर यतशच यत स च य यतपरभवशच ततसमसन म शरण 133
+
+Translations:
+1. Listen briefly from Me what the Field is what it is like what its modifications are what purpose it serves and what it is as well as who the Self is and what its powers are
+2. Hear from Me in brief about all that what that field is and how it is what its changes are and what causes what effect and who He is and what His powers are
+3. Hear from Me in brief what the field is of what nature it is what its modifications are whence it is who He is and what His powers are
+4. What is that Field and what is its nature Why does it undergo modifications where does it come from and what is its purpose Who is the Fieldsensitizer and what is His nature Listen to all this from Me collectively
+5. What is called Matter of what it is composed whence it came and why it changes what the Self is and what its power this I will now briefly set forth
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 13.4 spoken by भगवान. [/INST] Verse 13.4 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: ऋषभरबहध गत छनदभरववध पथक बरहमसतरपदशचव हतमदभरवनशचत 134
+
+Translations:
+1. It has been sung by seers in various ways in various distinctive hymns and also in the wellreasoned and conclusive words of the Brahmasutras
+2. It has been sung of in various ways by the Rsis separately by the different branches of Vedic texts and also by the rational and convincing sentences themselves which are indicative of and lead to Brahman
+3. Sages have sung in many ways with various distinctive chants and also with suggestive words indicative of the Absolute full of reasoning and decisive
+4. This has been sung many times by sages and also has been clearly decided in the various Vedas in different contexts by means of their words that are suggestive of the Brahman ie in the Upanishads and are full of reasoning
+5. Seers have sung of it in various ways in many hymns and sacred Vedic songs weighty in thought and convincing in their arguments
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 13.5 spoken by भगवान. [/INST] Verse 13.5 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: महभतनयहङकर बदधरवयकतमव च इनदरयण दशक च पञच चनदरयगचर 135
+
+Translations:
+1. The great elements the Ahankara the Buddhi the Avyakta the ten senses and the one in addition the five objects of the senses
+2. The great elements egoism intellect and the Unmanifest itself the ten organs and the one and the five objects of the senses
+3. The great elements egoism intellect and also the Unmanifested Nature the ten senses and one mind and the five objects of the senses
+4. The five great elements egotism the intellect the unmanifest and the ten organs and the five objects of the senses
+5. The five great fundamentalsearth fire air water and etherpersonality intellect the mysterious life force the ten organs of perception and action the mind and the five domains of sensation
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 13.6 spoken by भगवान. [/INST] Verse 13.6 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: इचछ दवष सख दख सङघतशचतनधत एततकषतर समसन सवकरमदहतम 136
+
+Translations:
+1. Desire hatred pleasure and pain and the combination that constitutes the basis of consciousnessor the individual selfhave been briefly described here along with their modifications
+2. Desire repulsion happiness sorrow the aggregate of body and organs sentience fortitudethis field together with its modifications has been spoken of briefly
+3. Desire hatred pleasure pain the aggregate body intelligence and fortitudethe field has thus been briefly described with its modifications
+4. The desire the hatred the pleasure the pain the aggregate the sensibility and the feeling of satisfaction or selffind This together with its modifications is collectively called the Field
+5. Desire aversion pleasure pain sympathy vitality and the persistent clinging to lifethese are in brief the constituents of changing matter
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 13.7 spoken by भगवान. [/INST] Verse 13.7 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: अमनतवमदमभतवमहस कषनतररजवम आचरयपसन शच सथरयमतमवनगरह 137
+
+Translations:
+1. Modesty absence of ostentation noninjury patience sincerity service to the preceptor purity firmness and selfrestraint
+2. Humility unpretentiousness noninjury forbearance sincerity service to the teacher cleanliness steadiness and control of the body and its organs
+3. Humility unpretentiousness noninjury forgiveness uprightness service to the teacher purity steadfastness and selfcontrol
+4. Absence of pride absence of hypocrisy harmlessness patience uprightness service to the preceptor purity of mind and body steadfastness and selfcontrol
+5. Humility sincerity harmlessness forgiveness rectitude service to the Master purity steadfastness and selfcontrol
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 13.8 spoken by भगवान. [/INST] Verse 13.8 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: इनदरयरथष वरगयमनहङकर एव च जनममतयजरवयधदखदषनदरशनम 138
+
+Translations:
+1. Absence of desire for senseobjects and also absence of egotism the recognition of evil in birth death old age disease and sorrow
+2. Nonattachment to objects of the senses and also the absence of egotism seeing the evil in birth death aging diseases and miseries
+3. Indifference to the objects of the senses and also absence of egoism perceiving the evil in birth death old age sickness and pain
+4. Absence of desire for senseobjects and also absence of egotism pondering over the evils of birth death old age sickness and sorrow
+5. Renouncing the delights of the senses being without pride having a right understanding of the painful problem of birth and death and of age and sickness
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 13.9 spoken by भगवान. [/INST] Verse 13.9 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: असकतरनभषवङग पतरदरगहदष नतय च समचतततवमषटनषटपपततष 139
+
+Translations:
+1. Nonattachment absence of clinging to son wife home and the like and constant evenmindedness in regard to all desirable and undesirable events
+2. Nonattachment and absence of fondness with regard to sons wives homes etc and constant equanimity of the mind with regard to the attainment of both the desirable and the undesirable
+3. Nonattachment nonidentification of the Self with son wife home and the rest and constant evenmindedness in the face of the attainment of both desirable and undesirable
+4. Nonattachment detachment towards ones children wives houses and the like and a constant evenmindedness in the occurrence of desirable and undesirable things
+5. Indifference nonattachment to sex progeny or home equanimity in both good fortune and bad
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 13.10 spoken by भगवान. [/INST] Verse 13.10 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: मय चननययगन भकतरवयभचरण ववकतदशसवतवमरतरजनससद 1310
+
+Translations:
+1. Constantly devote yourself to Me alone resort to solitary places and dislike crowds
+2. And unwavering devotion to Me with singleminded concentration inclination to retreat to a clean place lack of delight in a crowd of people
+3. Unswerving devotion to Me through the Yoga of nonseparation resorting to solitary places and a distaste for the company of people
+4. And an unwavering devotion to Me with the Yoga of nonduality taking refuge in a solitary place disinterest in a crowd of people
+5. Unswerving devotion to Me with concentration on Me and Me alone a love for solitude and indifference to social life
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 13.11 spoken by भगवान. [/INST] Verse 13.11 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: अधयतमजञननतयतव तततवजञनरथदरशनम एतजजञनमत परकतमजञन यदतनयथ 1311
+
+Translations:
+1. Constant contemplation on the knowledge pertaining to the self reflection for the attainment of knowledge of the truththis is declared to be knowledge and what is contrary to it is ignorance
+2. Steadfastness in the knowledge of the Self contemplation on the Goal of the knowledge of Realitythis is spoken of as Knowledge Ignorance is that which is other than this
+3. Constancy in Selfknowledge the perception of the end of true knowledgethis is declared to be knowledge and what is opposed to it is ignorance
+4. Constancy in Selfknowledge and viewing things with the aim of knowing the Realityall this is declared to be conducive to true knowledge and what is opposed to this is conducive to wrong knowledge
+5. Constant yearning for the knowledge of the Self and pondering over the lessons of the great Truththis is wisdom all else is ignorance
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 13.12 spoken by भगवान. [/INST] Verse 13.12 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: जञय यतततपरवकषयम यजजञतवऽमतमशनत अनदमतपर बरहम न सततननसदचयत 1312
+
+Translations:
+1. I shall declare that which is to be known knowing which one attains the immortal Self It is beginningless Brahman having Me as the Highest Anadi Matparam it is said to be neither being nor nonbeing
+2. I shall speak of that which is to be known by realizing which one attains immortality The supreme Brahman is without any beginning that is called neither being nor nonbeing
+3. I will declare that which is to be known knowing which one attains immortality the beginningless Supreme Brahman which is neither being nor nonbeing
+4. I shall describe that which is to be known by knowing which one attains freedom from death the Supreme Brahman is beginningless and is said to be neither existent nor nonexistent
+5. I will now speak to you of that great truth which one ought to know since by it one will attain immortal blissthat which is without beginning the eternal spirit which dwells in me neither with form nor without it
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 13.13 spoken by भगवान. [/INST] Verse 13.13 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: सरवत पणपद ततसरवतऽकषशरमखम सरवत शरतमललक सरवमवतय तषठत 1313
+
+Translations:
+1. Its hands and feet are everywhere Its eyes heads and mouths are everywhere Its ears are on all sides and It exists encompassing all things
+2. That Knowable which has hands and feet everywhere which has eyes heads and mouths everywhere which has ears everywhere exists in creatures by pervading them all
+3. With hands and feet everywhere with eyes heads and mouths everywhere with ears everywhere He exists in the worlds enveloping all
+4. It has hands and feet of all has eyes heads and faces of all has ears of all in the world It envelops all
+5. Everywhere are Its hands and feet everywhere It has eyes that see heads that think and mouths that speak everywhere It listens It dwells in all the worlds and envelops them all
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 13.14 spoken by भगवान. [/INST] Verse 13.14 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: सरवनदरयगणभस सरवनदरयववरजतम असकत सरवभचचव नरगण गणभकत च 1314
+
+Translations:
+1. Shining by the functions of the senses yet devoid of the senses detached yet supporting all devoid of the Gunas yet experiencing the Gunas
+2. Shining through the functions of all the organs yet devoid of all the organs unattached and verily the supporter of all without quality and the perceiver of qualities
+3. Shining by the functions of all the senses yet without being attached to them unattached yet supporting all devoid of qualities yet the experiencer of them
+4. It illuminates all the senses yet it has no sense organs it is unattached yet supports all it is free from the bonds yet enjoys the bonds
+5. Beyond the senses it yet shines through every sense perception bound to nothing it yet sustains everything unaffected by the qualities it still enjoys them all
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 13.15 spoken by भगवान. [/INST] Verse 13.15 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: बहरनतशच भतनमचर चरमव च सकषमतवततदवजञय दरसथ चनतक च तत 1315
+
+Translations:
+1. It is within and without all beings It is unmoving yet moving It is so subtle that none can comprehend it It is far away yet very near
+2. Existing both outside and inside all beings moving and nonmoving It is incomprehensible due to Its subtlety It is far away yet near
+3. It is within and without all beings both the unmoving and the moving It is subtle and unknowable and It is near and far away
+4. It is without and within every being unmoving yet moving due to its subtle nature it is incomprehensible it exists far away yet is near
+5. It is within all beings yet outside motionless yet moving too subtle to be perceived far away yet ever near
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 13.16 spoken by भगवान. [/INST] Verse 13.16 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: अवभकत च भतष वभकतमव च सथतम भतभरत च तजजञय गरसषण परभवषण च 1316
+
+Translations:
+1. Undivided yet appearing as if divided among beings this Self is to be known as the supporter of the elements It devours them and causes their generation
+2. The Knowable though undivided appears to exist as divided in all beings and It is the sustainer devourer and originator of all beings
+3. Undivided yet It exists as if divided in beings It is to be known as the supporter of beings It devours and It generates
+4. It remains undistinguished among the distinguished beings and appears as if distinguished It is to be known as the supporter of beings and also as their swallower and originator
+5. In all beings undivided yet living in division it is the upholder of all both creator and destroyer alike
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 13.17 spoken by भगवान. [/INST] Verse 13.17 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: जयतषमप तजजयतसतमस परमचयत जञन जञय जञनगमय हद सरवसय वषठतम 1317
+
+Translations:
+1. The light of all lights is said to be beyond Tamas darkness it is known to be knowledge to be attained through knowledge and to be present in the hearts of all
+2. That is the Light of all lights It is spoken of as beyond darkness It is Knowledge the Knowable and the Known It is specially situated in the hearts of all
+3. That Light of all lights is said to be beyond darkness knowledge the knowable and the goal of knowledge seated in the hearts of all
+4. This is the Light of all lights stated to be beyond darkness it is to be known by the above knowledge it is to be attained only through knowledge and it distinctly remains in the heart of all
+5. It is the light of lights beyond the reach of darkness the wisdom the only thing worth knowing or that wisdom can teach the presence in the hearts of all
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 13.18 spoken by भगवान. [/INST] Verse 13.18 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: इत कषतर तथ जञन जञय चकत समसत मदभकत एतदवजञय मदभवयपपदयत 1318
+
+Translations:
+1. Thus the Ksetra knowledge and the object of knowledge have been briefly set forth On knowing this My devotee becomes fit to attain My state
+2. Thus in brief the field Knowledge and the Knowable have been spoken of By understanding this My devotee becomes qualified for My state
+3. Thus the field as well as knowledge and the knowable have been briefly stated My devotee knowing this enters into My being
+4. This field as well as the knowledge and what is to be known are all mentioned collectively clearly understanding this My devotee becomes worthy of My state
+5. Thus I have briefly told you what Matter is the Self worth realizing and what Wisdom is He who is devoted to Me knows and he will assuredly enter into Me
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 13.19 spoken by भगवान. [/INST] Verse 13.19 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: परकत परष चव वदधयनद उभवप वकरशच गणशचव वदध परकतसभवन 1319
+
+Translations:
+1. Know that both Prakṛti and the Self Puruṣa are without beginning know that all modifications and the attributes are born from Prakṛti
+2. Know both Nature and the individual soul to be verily without beginning know the modifications as well as the qualities to be born of Nature
+3. Know that Nature matter and the Spirit are both beginningless and know also that all modifications and qualities are born from Nature
+4. Both the Material Cause and the Soul are beginningless you should know this You should also know that the modifications and strands are born from the Material Cause
+5. Know further that Nature and God have no beginning and that differences in character and quality originate from Nature only
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 13.20 spoken by भगवान. [/INST] Verse 13.20 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: करयकरणकरततव हत परकतरचयत परष सखदखन भकततव हतरचयत 1320
+
+Translations:
+1. The Prakṛti is said to be the cause of agency to the body Kārya and senseorgans Karaṇa the Self is said to be the cause of experiencing pleasure and pain
+2. With regard to the source of the body and its organs Nature is said to be the cause the soul is the cause so far as the enjoyment of happiness and sorrow is concerned
+3. In the production of the effect and the cause Nature matter is said to be the cause in the experience of pleasure and pain the soul is said to be the one responsible
+4. In creating the process of cause and effect the material cause is said to be the basis and in experiencing pleasure and pain the soul is said to be the basis
+5. Nature is the law that generates cause and effect God is the source of all pleasure and pain
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 13.21 spoken by भगवान. [/INST] Verse 13.21 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: परष परकतसथ ह भङकत परकतजनगणन करण गणसङगऽसय सदसदयनजनमस 1321
+
+Translations:
+1. a Indeed the self seated in Prakrti experiences the Gunas born of Prakrti b Its attachment to these Gunas is the cause of birth in good and evil wombs
+2. Since the soul is seated in Nature therefore it experiences the qualities born of Nature Contact with the qualities is the cause of its births in good and evil wombs
+3. The soul seated in Nature experiences the qualities born of Nature attachment to the qualities is the cause of its birth in good and evil wombs
+4. For the soul seated on the material cause enjoys the strands born of the material cause His attachment to the strands is the cause of his births in good and evil wombs
+5. God dwelling in the heart of Nature experiences the qualities that Nature brings forth and His affinity towards these qualities is the reason for His living in a good or evil body
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 13.22 spoken by भगवान. [/INST] Verse 13.22 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: उपदरषटऽनमनत च भरत भकत महशवर परमतमत चपयकत दहऽसमनपरष पर 1322
+
+Translations:
+1. The self in the body is called the spectator approver supporter experiencer great lord and supreme self
+2. He who is the Witness the Permitter the Sustainer the Experiencer the great Lord and who is also spoken of as the transcendental Self is the supreme Person in this body
+3. The Supreme Soul in this body is also called the observer the permitter the sustainer the enjoyer the great Lord and the Supreme Self
+4. The Supreme Soul in this corporeal body is called the Spectator the Assenter the Supporter the Experiencer the Mighty Lord and also the Supreme Self
+5. Thus in the body of man dwells the Supreme God He who sees permits upholds and enjoys is the Highest God and the Highest Self
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 13.23 spoken by भगवान. [/INST] Verse 13.23 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: य एव वतत परष परकत च गण सह सरवथ वरतमनऽप न स भयऽभजयत 1323
+
+Translations:
+1. He who understands the Self and Prakriti along with the Gunas will not be born again no matter what state he may be in
+2. He who knows thus the Person Nature and Qualities will not be born again no matter how he may live
+3. He who thus knows the Spirit and Matter together with their qualities in whatever condition he may be he is not reborn
+4. He who knows in this manner the Soul and the Material Cause together with their strandshe is not reborn even though he may act in various ways
+5. He who understands God and Nature along with her qualities whatever his condition in life may be will not come back to earth
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 13.24 spoken by भगवान. [/INST] Verse 13.24 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: धयननतमन पशयनत कचदतमनमतमन अनय सखयन यगन करमयगन चपर 1324
+
+Translations:
+1. Some perceive the Self within the self body through meditation of the mind others through Sankhya Yoga and still others through Karma Yoga
+2. Some realize the Self in their intellect through meditation others through SankhyaYoga and still others through KarmaYoga with the help of the internal organ
+3. Some behold the Self within themselves through meditation others through the Yoga of knowledge and still others through the Yoga of action
+4. However some yogis perceive the Self as the Self within the self through meditation others through knowledgeyoga and still others through actionyoga
+5. Some realize the Supreme by meditating with its aid on the Self within others by pure reason and still others by right action
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 13.25 spoken by भगवान. [/INST] Verse 13.25 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: अनय तववमजननत शरतवऽनयभय उपसत तऽप चततरनतयव मतय शरतपरयण 1325
+
+Translations:
+1. But some who do not know this having heard from others worship accordinglythese too devoted to what they hear pass beyond death
+2. Others again who do not know thus take to thinking after hearing from others they too who are devoted to hearing certainly overcome death
+3. Others too who do not know thus worship having heard of It from others they too cross beyond death regarding what they have heard as the supreme refuge
+4. But others who have no knowledge of this nature listen from others and reflect accordingly they too being devoted to what they have heard do cross over death
+5. Others again having no direct knowledge but only hearing from others still worship and if they are true to the teachings they too will cross the sea of death
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 13.26 spoken by भगवान. [/INST] Verse 13.26 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: यवतसञजयत कञचतसततव सथवरजङगमम कषतरकषतरजञसयगततदवदध भरतरषभ 1326
+
+Translations:
+1. Whatever being is born whether it be moving or stationary know O Arjuna that it is through the combination of the Ksetra body and Ksetrajna knower of the Field
+2. O scion of the Bharata dynasty whatever object moving or nonmoving comes into existence know that to be from the combination of the field and the Knower of the field
+3. Wherever a being is born whether unmoving or moving know thou O best of the Bharatas Arjuna that it is from the union of the field and its knower
+4. Whatever living being is born stationary or moving you should know that all this has a close connection with the Field and the Fieldsensitizer O best of the Bharatas
+5. Wherever life is seen in things movable or immovable it is the result of the combination of Matter and Spirit
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 13.27 spoken by भगवान. [/INST] Verse 13.27 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: सम सरवष भतष तषठनत परमशवरम वनशयतसववनशयनत य पशयत स पशयत 1327
+
+Translations:
+1. Who sees the supreme ruler dwelling alike in all bodies and never perishing even when they perish he indeed sees
+2. He who sees the Supreme Lord existing truly in all beings and the Imperishable among the perishable sees indeed
+3. He who sees the Supreme Lord existing truly in all beings the imperishable within the perishable sees indeed
+4. Whoever perceives the Supreme Lord as abiding and nonperishing in all beings even as they perish perceives properly
+5. He who can see the Supreme Lord in all beings the Imperishable amidst the perishable he is the one who truly sees
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 13.28 spoken by भगवान. [/INST] Verse 13.28 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: सम पशयनह सरवतर समवसथतमशवरम न हनसतयतमनऽऽतमन तत यत पर गतम 1328
+
+Translations:
+1. For seeing the ruler abiding alike in every place he does not injure himself with his own mind and therefore reaches the highest goal
+2. Since by truly seeing God who is present everywhere alike he does not injure the Self by the Self he therefore attains the supreme Goal
+3. For he who truly sees the same Lord dwelling everywhere does not destroy the Self by the self rather he attains the highest goal
+4. Whoever perceiving the Lord as abiding in all alike does not harm themselves by themselves they attain on that account the Supreme Goal
+5. Beholding the Lord equally in all things his actions do not mar his spiritual life but lead him to the heights of bliss
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 13.29 spoken by भगवान. [/INST] Verse 13.29 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: परकतयव च करमण करयमणन सरवश य पशयत तथऽऽतमनमकरतर स पशयत 1329
+
+Translations:
+1. He who sees that all acts are done universally by Prakrti alone and likewise that the self is not the doer he indeed sees
+2. And he who sees actions being done in various ways by Nature itself and also the Self as the nonagent he sees
+3. He sees who sees that all actions are performed solely by Nature and that the Self is without action
+4. Whoever views all actions as being performed or all objects as being created by the Material Cause itself and at the same time views their own Self as a nonperformer or noncreator they view properly
+5. He who understands that it is only the Law of Nature that brings action to fruition and that the Self never acts alone knows the Truth
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 13.30 spoken by भगवान. [/INST] Verse 13.30 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: यद भतपथगभवमकसथमनपशयत तत एव च वसतर बरहम समपदयत तद 1330
+
+Translations:
+1. When he perceives the independent modes of existence of all beings centered in one and their expansion from it alone then he attains Brahman
+2. When one realizes that the state of diversity of living things is rooted in the One and that their manifestation also comes from That then one becomes identified with Brahman
+3. When a person sees all beings as resting in the One and emanating from the One alone they then become Brahman
+4. When he perceives the mutual difference of beings as abiding in One and its expansion from That alone at that time he becomes the Brahman
+5. He who sees the diverse forms of life all rooted in One and growing forth from Him shall indeed find the Absolute
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 13.31 spoken by भगवान. [/INST] Verse 13.31 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: अनदतवननरगणतवतपरमतमयमवयय शररसथऽप कनतय न करत न लपयत 1331
+
+Translations:
+1. This supreme Self though dwelling in the body is immutable O Arjuna being without beginning It neither acts nor is tainted as it is without Gunas
+2. Being without beginning and without end O son of Kunti this immutable supreme Self does not act nor is It affected Also translated as taintedTr although It exists in the body
+3. Being without beginning devoid of any qualities the Supreme Self imperishable though dwelling in the body O Arjuna neither acts nor is tainted
+4. Because this is beginningless and because this has no qualities this Supreme Self is changeless and it neither acts nor gets stained by actions even though it dwells in the body O son of Kunti
+5. The Supreme Spirit O Prince is without beginning has no qualities and is imperishable Though it is within the body it does not act nor is it affected by action
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 13.32 spoken by भगवान. [/INST] Verse 13.32 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: यथ सरवगत सकषमयदकश नपलपयत सरवतरवसथत दह तथऽऽतम नपलपयत 1332
+
+Translations:
+1. As the allpervading ether is not tainted due to its subtlety even so the self abiding in the body is not tainted everywhere
+2. As the allpervading space is not defiled due to its subtlety similarly the Self present everywhere in bodies is not defiled
+3. As the allpervading ether is not tainted due to its subtlety so the Self seated everywhere in the body is not tainted either
+4. Just as the allpervasive Ether is not stained due to its subtlety in the same way the Self abiding in the body everywhere is not stained
+5. As space though present everywhere remains unaffected due to its subtlety so too the Self though present in all forms retains its purity unalloyed
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 13.33 spoken by भगवान. [/INST] Verse 13.33 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: यथ परकशयतयक कतसन लकमम रव कषतर कषतर तथ कतसन परकशयत भरत 1333
+
+Translations:
+1. As the one sun illuminates this entire world so does the Knower of the Field Ksetrin the self O Arjuna illuminate the entire Field the body
+2. As the single sun illuminates this entire world similarly O descendant of the Bharata dynasty the Knower of the field illuminates the entire field
+3. Just as the one sun illuminates the entire world so too does the Lord of the field Supreme Self illuminate the entire field O Arjuna
+4. Just as a single sun illuminates this entire world so too does the Lord of the Field illuminate the entire Field O descendant of Bharata
+5. As the one Sun illuminates the entire earth so the Lord illuminates the entire universe
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 13.34 spoken by भगवान. [/INST] Verse 13.34 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: कषतरकषतरजञयरवमनतर जञनचकषष भतपरकतमकष च य वदरयनत त परम 1334
+
+Translations:
+1. Those who thus discern with the eye of knowledge the difference between the body or the Field Ksetra and the knower of the body or Fieldknower Ksetrajna and the means of deliverance from the manifested Prakrti they attain the Supreme
+2. Those who through the eye of wisdom know the distinction between the field and the Knower of the field and the annihilation of the Matrix of beings reach the Supreme
+3. They who by the eye of knowledge perceive the distinction between the field and its knower as well as the liberation from the Nature of being go to the Supreme
+4. Those who thus understand with the knowledgeeye the inner Soul of the Field and the Fieldsensitizer as well as the deliverance from the Material Cause of the elementsthey attain the Supreme
+5. Those who with the eyes of wisdom thus see the difference between Matter and Spirit and know how to liberate life from the Law of Nature attain the Supreme
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 14.1 spoken by भगवान. [/INST] Verse 14.1 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: पर भय परवकषयम जञनन जञनमततमम ��जजञतव मनय सरव पर सदधमत गत 141
+
+Translations:
+1. The Lord said I shall declare again another kind of knowledge It is the best of all forms of knowledge by knowing which all the sages have attained the state of perfection beyond this world
+2. The Blessed Lord said I shall speak again of the supreme knowledge the best of all knowledge by realizing which all the contemplatives have reached the highest perfection from here
+3. The Blessed Lord said I will again declare to thee that supreme knowledge the best of all knowledge having known which all the sages have gone to supreme perfection after this life
+4. The Bhagavat said Further once again I shall explain the supreme knowledge the best among knowledges by knowing which all the seers have gone from here to the Supreme Success
+5. Lord Shri Krishna continued Now I will reveal to you the wisdom that is beyond knowledge by attaining which the sages have reached perfection
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 14.2 spoken by भगवान. [/INST] Verse 14.2 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: इद जञनमपशरतय मम सधरमयमगत सरगऽप नपजयनत परलय न वयथनत च 142
+
+Translations:
+1. Resorting to this knowledge partaking in My Nature they are not born at the time of creation nor do they suffer at the time of dissolution
+2. Those who attain identity with Me by resorting to this Knowledge are not born even during creation nor do they suffer pain during dissolution
+3. Those who having taken refuge in this knowledge have attained unity with Me are neither born at the time of creation nor disturbed at the time of dissolution
+4. Holding onto this knowledge they have attained a state with attributes common to Me they are neither born at the time of creation nor grieve at the time of dissolution
+5. Dwelling in wisdom and realizing My divinity they are not reborn when the universe is recreated at the beginning of every cycle nor are they affected when it is dissolved
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 14.3 spoken by भगवान. [/INST] Verse 14.3 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: मम यनरमहदबरहम तसमन गरभ दधमयहम सभव सरवभतन तत भवत भरत 143
+
+Translations:
+1. My womb is the great Brahman ie Prakṛti In it I lay the germ From that O Arjuna comes the birth of all beings
+2. My womb is the great sustainer In it I place the seed From that O scion of the Bharata dynasty all things are born
+3. My womb is the great Brahma in it I place the germ thence O Arjuna is the birth of all beings
+4. The mighty Brahman is a womb for Me and in it I lay seed from which is the birth of all beings O descendant of Bharata
+5. The eternal cosmos is My womb in which I plant the seed from which all beings are born O prince
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 14.4 spoken by भगवान. [/INST] Verse 14.4 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: सरवयनष कनतय मरतय समभवनत य तस बरहम महदयनरह बजपरद पत 144
+
+Translations:
+1. Whatever forms are produced in any womb O Arjuna the Prakṛti is their great womb and I am the sowing father
+2. O son of Kunti whatever forms are born from all the wombs of them the great sustainer is the womb I am the father who deposits the seed
+3. Whatever forms are produced O Arjuna in any womb whatsoever the great Brahma is their womb and I am the seedgiving father
+4. O son of Kunti Whatever manifestations spring up in all the wombs the mighty Brahman is the womb and I am the father who sows the seed
+5. O illustrious son of Kunti Through whatever wombs men are born it is the Spirit itself that conceives and I am their father
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 14.5 spoken by भगवान. [/INST] Verse 14.5 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: सततव रजसतम इत गण परकतसभव नबधननत महबह दह दहनमवययम 145
+
+Translations:
+1. The Gunas of Sattva Rajas and Tamas arise from Prakrti and bind the immutable Self in the body O Arjuna
+2. O mightyarmed one the qualities viz sattva rajas and tamas born of Nature are the immutable embodiments belonging to the body
+3. These qualities O Arjuna born of Nature bind fast in the body of the embodied the indestructible purity passion and inertia
+4. The strands namely the sattva rajas and tamas born from the prime cause the said mother bind the changeless embodied soul to the body O mightyarmed one
+5. Purity passion and ignorance are the qualities that the law of nature brings forth They fetter the free spirit in all beings
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 14.6 spoken by भगवान. [/INST] Verse 14.6 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: ततर सततव नरमलतवतपरकशकमनमयम सखसङगन बधनत जञनसङगन चनघ 146
+
+Translations:
+1. Of these sattva being without impurity is luminous and free from morbidity It binds O Arjuna through attachment to pleasure and knowledge
+2. Among them sattva being pure and nirmala puretransparent ie capable of resisting any form of ignorance and hence an illuminator ie a revealer of Consciousness is harmless O sinless one it binds through attachment to happiness and attachment to knowledge
+3. Of these sattva which is luminous and healthy due to its stainlessness binds one by attachment to happiness and knowledge O sinless one
+4. Among them the Sattva being free from impurity is illuminating and healthgiving and it binds the embodied one with attachment to happiness and also with attachment to knowledge O sinless one
+5. O Sinless One Of these purity being luminous strong and invulnerable binds one with its yearning for happiness and illumination
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 14.7 spoken by भगवान. [/INST] Verse 14.7 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: रज रगतमक वदध तषणसङगसमदभवम तननबधनत कनतय करमसङगन दहनम 147
+
+Translations:
+1. Know O Arjuna that Rajas is of the nature of passion springing from thirst and attachment It binds the embodied self with attachment to action
+2. Know rajas to be of the nature of passion born of hankering and attachment O son of Kunti it binds the embodied one through attachment to action
+3. Know O Arjuna that Rajas is of the nature of passion the source of thirst and attachment it binds fast the embodied one by attachment to action
+4. You should know that Rajas is of the nature of desire and is a source of cravingattachment and it binds the embodied one by attachment to action O son of Kunti
+5. Passion engendered by thirst for pleasure and attachment binds the soul through its fondness for activities
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 14.8 spoken by भगवान. [/INST] Verse 14.8 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: तमसतवजञनज वदध महन सरवदहनम परमदलसयनदरभसतननबधनत भरत 148
+
+Translations:
+1. Know that Tamas is born of false knowledge and deludes all embodied beings It binds O Arjuna with negligence indolence and sleep
+2. On the other hand know tamas which deludes all embodied beings to be born of ignorance O scion of the Bharata dynasty it binds through inadvertence laziness and sleep
+3. But know thou Tamas to be born of ignorance deluding all embodied beings it binds fast O Arjuna through heedlessness indolence and sleep
+4. But you should also know that Tamas is born of ignorance and deludes all the Embodied it binds them with negligence laziness and sleep O descendant of Bharata
+5. But Ignorance the product of darkness stupefies the senses of all embodied beings binding them with chains of folly indolence and lethargy
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 14.9 spoken by भगवान. [/INST] Verse 14.9 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: सततव सख सञजयत रज करमण भरत जञनमवतय त तम परमद सञजयतयत 149
+
+Translations:
+1. Sattva generates attachment to pleasure Rajas to action O Arjuna But Tamas obscuring knowledge generates attachment to negligence
+2. O scion of the Bharata dynasty sattva attaches one to happiness rajas to action while tamas obscuring knowledge leads to inadvertence as well
+3. Sattva attaches to happiness Rajas to action O Arjuna while Tamas verily shrouding knowledge attaches to heedlessness
+4. O descendant of Bharata The Sattva fully dominates the Embodied in the field of happiness the Rajas in action but the Tamas also totally dominates in the field of negligence by veiling knowledge
+5. Purity brings happiness passion brings commotion and ignorance which obscures wisdom leads to a life of failure
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 14.10 spoken by भगवान. [/INST] Verse 14.10 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: रजसतमशचभभय सततव भवत भरत रज सततव तमशचव तम सततव रजसतथ 1410
+
+Translations:
+1. Prevailing over Rajas and Tamas Sattva predominates O Arjuna Prevailing over Tamas and Sattva Rajas predominates Prevailing over Rajas and Sattva Tamas predominates
+2. O scion of the Bharata dynasty sattva increases by subduing rajas and tamas rajas increases by overpowering sattva and tamas and tamas increases by dominating over sattva and rajas
+3. Now O Arjuna Sattva prevails having overpowered Rajas and Tamas then Rajas having overpowered Sattva and Tamas and then Tamas having overpowered Sattva and Rajas
+4. O descendant of Bharata The Sattva increases by overpowering the Rajas and the Tamas the Rajas increases by overpowering the Sattva and the Tamas and the Tamas increases likewise by overpowering the Sattva and the Rajas
+5. O Prince Purity prevails when passion and ignorance are overcome passion when purity and ignorance are overcome and ignorance when it is overcome by purity and passion
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 14.11 spoken by भगवान. [/INST] Verse 14.11 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: सरवदवरष दहऽसमनपरकश उपजयत जञन यद तद वदयदववदध सततवमतयत 1411
+
+Translations:
+1. When knowledge like light illuminates from all gateways ie the senses then one should know that Sattva prevails
+2. When the illumination of knowledge radiates through all the doors of the senses in this body then one should know that sattva has greatly increased
+3. When the wisdomlight shines through every gate of this body then it may be known that Sattva is predominant
+4. When the knowledgelight arises in all the gates of this body then one should also know that the Sattva has predominantly increased
+5. When the light of knowledge gleams forth from all the gates of the body then be sure that purity prevails
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 14.12 spoken by भगवान. [/INST] Verse 14.12 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: लभ परवततररमभ करमणमशम सपह रजसयतन जयनत ववदध भरतरषभ 1412
+
+Translations:
+1. Greed activity undertaking of work restlessness and longingthese arise O Arjuna when Rajas predominates
+2. O best of the Bharata dynasty when rajas becomes predominant these come into being avarice restlessness undertaking of actions agitation and craving
+3. Greed activity the undertaking of actions restlessness and longingthese arise when Rajas is predominant O Arjuna
+4. Greed exertion undertaking of actions restlessness and cravingthese are born when Rajas predominates O chief of the Bharatas
+5. O best of Indians Avarice the impulse to act and the beginning of action itself are all due to the dominance of passion
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 14.13 spoken by भगवान. [/INST] Verse 14.13 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: अपरकशऽपरवततशच परमद मह एव च तमसयतन जयनत ववदध करननदन 1413
+
+Translations:
+1. Nonillumination inactivity negligence and even delusionthese arise O Arjuna when Tamas prevails
+2. O descendant of the Kuru dynasty when tamas predominates these come into being without exception nondiscrimination inactivity inadvertence and delusion
+3. Darkness inertia carelessness and delusionthese arise when Tamas is predominant O Arjuna
+4. Absence of mental illumination lack of exertion negligence and mere delusionthese are born when Tamas predominates O darling of the Kurus
+5. Darkness stagnation folly and infatuation are the results of the dominance of ignorance O joy of the Kuru clan
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 14.14 spoken by भगवान. [/INST] Verse 14.14 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: यद सततव परवदध त परलय यत दहभत तदततमवद लकनमलनपरतपदयत 1414
+
+Translations:
+1. If the embodied self dissolves when Sattva prevails then it proceeds to the pure worlds of those who know the highest
+2. When an embodied one undergoes death while sattva is exclusively predominant then he attains the untainted worlds of those who know the highest entities
+3. If the embodied one meets death when Sattva is predominant then they attain the spotless worlds of the knowers of the Highest
+4. But if the bodybearer dies when sattva is on the increase then he attains to the spotless worlds of those who know the highest
+5. When purity prevails the soul upon leaving the body passes on to the pure regions where those who know the Highest reside
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 14.15 spoken by भगवान. [/INST] Verse 14.15 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: रजस परलय गतव करमसङगष जयत तथ परलनसतमस मढयनष जयत 1415
+
+Translations:
+1. When Rajas is prevalent one meets with dissolution and is born among those attached to work Similarly when Tamas prevails one who has met with dissolution is born in the womb of beings lacking intelligence
+2. When one dies while rajas predominates they are born among people attached to activity Similarly when one dies while tamas predominates they take birth among the stupid species
+3. Meeting death in Rajas he is born among those who are attached to action and dying in Tamas he is born in the womb of the thoughtless
+4. By meeting death when Rajas is on the increase he is born among those who are attached to action likewise by meeting death when Tamas is on the increase he is born in the wombs of the deluded
+5. When passion prevails the soul is reborn among those who love activity when ignorance rules it enters the wombs of the ignorant
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 14.16 spoken by भगवान. [/INST] Verse 14.16 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: करमण सकतसयह सततवक नरमल फलम रजससत फल दखमजञन तमस फलम 1416
+
+Translations:
+1. It is said that the fruit of a good deed is pure and of the nature of Sattva the fruit of Rajas is pain and the fruit of Tamas is ignorance
+2. They say that the result of good work is pure and is born of Sattva But the result of Rajas is sorrow the result of Tamas is ignorance
+3. They say that the fruit of good action is Sattvic and pure indeed the fruit of Rajas is pain and the fruit of Tamas is ignorance
+4. It is said that the fruit of good action is spotless and of the Sattva nature whereas the fruit of Rajas is pain and the fruit of Tamas is ignorance
+5. They say the fruit of a meritorious action is spotless and pure the outcome of passion is misery and of ignorance darkness
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 14.17 spoken by भगवान. [/INST] Verse 14.17 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: सततवतसञजयत जञन रजस लभ एव च परमदमह तमस भवतऽजञनमव च 1417
+
+Translations:
+1. From Sattva arises knowledge from Rajas arises greed from Tamas arises negligence and delusion and from it arises ignorance
+2. From sattva is born knowledge and from rajas avarice indeed From tamas are born inadvertence delusion and ignorance to be sure
+3. From Sattva arises knowledge and greed from Rajas heedlessness and delusion arise from Tamas and also ignorance
+4. From Sattva arises wisdom from Rajas only greed and from Tamas arise negligence delusion and ignorance
+5. Purity engenders wisdom passion avarice and ignorance folly infatuation and darkness
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 14.18 spoken by भगवान. [/INST] Verse 14.18 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: ऊरधव गचछनत सततवसथ मधय तषठनत रजस जघनयगणवततसथ अध गचछनत तमस 1418
+
+Translations:
+1. Those who rest in Sattva ascend upwards those who abide in Rajas stay in the middle and those abiding in the tendencies of Tamas descend downwards
+2. People who conform to sattva go higher up those who conform to rajas stay in the middle those who conform to tamas who conform to the actions of the lowest quality go down
+3. Those seated in Sattva ascend those of Rajasic nature dwell in the middle and those of Tamasic nature abiding in the function of the lowest Guna descend
+4. Those established in Sattva ascend those given to Rajas remain in the middle those given to Tamas established in the tendencies of bad qualities descend
+5. When purity is in the ascendant the man evolves when passion is in the ascendant he neither evolves nor degenerates when ignorance is in the ascendant he is lost
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 14.19 spoken by भगवान. [/INST] Verse 14.19 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: ननय गणभय करतर यद दरषटनपशयत गणभयशच पर वतत मदभव सऽधगचछत 1419
+
+Translations:
+1. When the seer beholds no agent of action other than the Gunas and knows what is beyond the Gunas he attains to My state
+2. When the witness sees none other than the qualities as the agent and knows that which is superior to the qualities he attains My nature
+3. When the seer beholds no agent other than the Gunas and knows that which is higher than them he attains to My Being
+4. When the Perceiver the Self finds no agent other than the Strands and realizes That which is beyond the Strands then he attains My state
+5. As soon as one understands that it is only the qualities that act and nothing else and perceives that which is beyond they attain My divine nature
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 14.20 spoken by भगवान. [/INST] Verse 14.20 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: गणनतनततय तरनदह दहसमदभवन जनममतयजरदखरवमकतऽमतमशनत 1420
+
+Translations:
+1. The embodied Self crossing beyond these three Gunas that arise in the body and being freed from birth death aging and pain attains immortality
+2. Having transcended these three qualities which are the origin of the body the embodied one becomes free from birth death old age and sorrows and experiences Immortality
+3. The embodied one having crossed beyond these three Gunas from which the body is evolved is freed from birth death decay and pain and attains immortality
+4. Transcending these three strands from which the body etc is born the embodied the soul is freed from birth death old age and sorrow and attains immortality
+5. When the soul transcends the Qualities which are the real cause of physical existence then freed from birth and death from old age and misery he drinks the nectar of immortality
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 14.21 spoken by अर्जुन. [/INST] Verse 14.21 of the Bhagavad Gita, spoken by अर्जुन, is as follows:
+
+Sanskrit: करलगसतरनगणनतनतत भवत परभ कमचर कथ चतसतरनगणनतवरतत 1421
+
+Translations:
+1. Arjuna said What are the marks of a person who has transcended the three Gunas What is their behavior And how do they transcend the three Gunas
+2. Arjuna said O Lord by what signs is one known who has gone beyond these three qualities What is their behavior and how do they transcend these three qualities
+3. Arjuna said What are the marks of one who has transcended the three qualities O Lord What is their conduct and how do they go beyond these three qualities
+4. Arjuna said O Master With what characteristic marks does he who has transcended these three strands exist What is his behavior How does he pass beyond these three strands
+5. Arjuna asked My Lord how can one recognize someone who has transcended the qualities How do they act and live beyond them
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 14.22 spoken by भगवान. [/INST] Verse 14.22 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: परकश च परवतत च महमव च पणडव न दवषट समपरवततन न नवततन कङकषत 1422
+
+Translations:
+1. The Lord said He does not hate illumination nor activity nor even delusion O Arjuna while these prevail nor does He long for them when they cease
+2. The Blessed Lord said O son of Pandu he neither dislikes illumination knowledge activity nor delusion when they appear nor does he long for them when they disappear
+3. The Blessed Lord said When light activity and delusion are present he does not hate them nor does he long for them when they are absent
+4. The Bhagavat said O son of Pandu He neither abhors nor craves for illumination exertion and delusion as and when they arise or cease to be
+5. Lord Shri Krishna replied O Prince He who does not shun the quality that is present and does not long for that which is absent
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 14.23 spoken by भगवान. [/INST] Verse 14.23 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: उदसनवदसन गणरय न वचलयत गण वरतनत इतयव यऽवतषठत नङगत 1423
+
+Translations:
+1. He who sits like one unconcerned undisturbed by the Gunas who knows It is the Gunas that are in motion and so remains unshaken
+2. He who sitting like one indifferent is not distracted by the three qualities he who thinking that the qualities alone act remains firm and does not move surely
+3. He who seated like one unconcerned is not moved by the dualities and who knowing that the dualities are active is selfcentered and does not move
+4. He who sitting like an unconcerned person is not perturbed by the strands who is ignorant of the existence of the strands or who remains simply aware that the strands alone exist who is not shaken
+5. He who maintains an attitude of indifference who is not disturbed by the qualities who realizes that it is only they who act and remains calm
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 14.24 spoken by भगवान. [/INST] Verse 14.24 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: समदखसख सवसथ समलषटशमकञचन तलयपरयपरय धरसतलयननदतमससतत 1424
+
+Translations:
+1. He who is alike in pleasure and pain who dwells in his Self who looks upon a clod a stone and a piece of gold as of equal value who remains the same towards things dear and hateful and who is intelligent who regards both blame and praise of himself as equal
+2. He to whom sorrow and happiness are alike who is established in his own Self to whom a lump of earth iron and gold are the same to whom the agreeable and the disagreeable are the same who is wise to whom censure and his own praise are the same
+3. Who is the same in pleasure and pain who dwells in the Self to whom a clod of earth a stone and gold are all alike who is the same to the dear and the unfriendly who is firm and to whom censure and praise are one and the same
+4. To whom pain pleasure and sleep are all the same to whom a cold a stone and a lump of gold are all the same to whom both the pleasant and unpleasant things are equal who is firmminded to whom blame and personal commendation are equal
+5. Who accepts pain and pleasure as they come is centered in their Self to whom a piece of clay stone or gold are all the same who neither likes nor dislikes who is steadfast indifferent alike to praise or censure
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 14.25 spoken by भगवान. [/INST] Verse 14.25 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: मनपमनयसतलयसतलय मतररपकषय सरवरमभपरतयग गणतत स उचयत 1425
+
+Translations:
+1. He who is the same in honor and dishonor and the same to friend and foe and who has abandoned all enterpriseshe is said to have risen above the Gunas
+2. He who is the same under honor and dishonor who is equitably disposed towards both friends and foes who has renounced all undertakingshe is said to have gone beyond dualities
+3. Who is the same in honor and dishonor the same to friend and foe abandoning all undertakings he is said to have transcended the dualities
+4. Who remains equal to honor and dishonor and equal to the sides of both the friend and the foe and who has given up all fruits of his actionshe is said to have transcended the bonds
+5. Who looks equally upon honor and dishonor loves friends and foes alike and abandons all initiative such is he who transcends the qualities
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 14.26 spoken by भगवान. [/INST] Verse 14.26 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: म च यऽवयभचरण भकतयगन सवत स गणनसमततयतन बरहमभयय कलपत 1426
+
+Translations:
+1. And he who with unwavering devotion through Yoga serves Me he transcending the Gunas becomes fit for the state of Brahman
+2. And he who serves Me through the unswerving Yoga of Devotion he having gone beyond these qualities qualifies for becoming Brahman
+3. And he who serves Me with unwavering devotion he crossing beyond the dualities is fit for becoming Brahman
+4. Whoever serves me alone with an unwavering devotion to yoga they will transcend these strands and become Brahman
+5. And he who serves Me alone with unwavering devotion shall overcome the Qualities and become one with the Eternal
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 14.27 spoken by भगवान. [/INST] Verse 14.27 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: बरहमण ह परतषठऽहममतसयवययसय च शशवतसय च धरमसय सखसयकनतकसय च 1427
+
+Translations:
+1. For I am the ground of Brahman the immortal immutable and eternal Dharma and perfect bliss
+2. For I am the Abode of Brahmanthe indestructible immutable eternal Dharma and absolute Bliss
+3. For I am the abode of Brahman the immortal immutable and everlasting Dharma and absolute bliss
+4. I am the support for the immortal and changeless Brahman and for its eternal attribute the unalloyed happiness
+5. For I am the home of the spirit the continual source of immortality eternal righteousness and infinite joy
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 15.1 spoken by भगवान. [/INST] Verse 15.1 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: ऊरधवमलमधशखमशवतथ परहरवययम छनदस यसय परणन यसत वद स वदवत 151
+
+Translations:
+1. The Lord said They speak of an immutable Asvattha tree with its roots above and branches below its leaves are the Vedas He who knows it knows the Vedas
+2. The Blessed Lord said They say that the peepul tree which has its roots upward and its branches downward and of which the Vedas are the leaves is imperishable He who realizes it is a knower of the Vedas
+3. The Blessed Lord said They the wise speak of the indestructible peepul tree with its roots above and branches below whose leaves are the meters or hymns he who knows it is a knower of the Vedas
+4. The Bhagavat said The scriptures speak of a nonperishing holy fig tree whose roots are high and branches are low and of which the Vedic hymns are the leaves He who knows this tree is the knower of the Vedas
+5. Lord Shri Krishna continued This phenomenal creation which is both ephemeral and eternal is like a tree with its seed above in the Highest and its ramifications below on this earth The scriptures are its leaves and he who understands this knows
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 15.2 spoken by भगवान. [/INST] Verse 15.2 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: अधशचरधव परसतसतसय शख गणपरवदध वषयपरवल अधशच मलनयनसनततन करमनबनधन मनषयलक 152
+
+Translations:
+1. a Its branches extend both above and below nourished by the Gunas Their shoots are sense objects b And their secondary roots extend downwards resulting in actions that bind in the world of humans
+2. The branches of that Tree extending downwards and upwards are strengthened by the qualities and have senseobjects as their shoots And the roots which are followed by actions spread downwards in the human world According to AG and MS manusyaloke means a body distinguished by Brahminhood etc
+3. Its branches spread below and above nourished by the Gunas its buds are senseobjects and its roots stretch forth below in the world of men originating action
+4. Of which tree the branches spreading downward and upward welldeveloped with strands have sense objects as sprouts and its roots below in the human world stretching successively have actions as their subknots
+5. Its branches shoot upwards and downwards deriving their nourishment from the qualities its buds are the objects of sense and its roots which follow the law causing mans regeneration and degeneration pierce downwards into the soil
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 15.3 spoken by भगवान. [/INST] Verse 15.3 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: न रपमसयह तथपलभयत ननत न चदरन च सपरतषठ अशवतथमन सवरढमल मसङगशसतरण दढन छततव 153
+
+Translations:
+1. Its form is not perceived here nor its end nor its beginning nor its support Having cut off this firmlyrooted Asvattha with the strong axe of detachment
+2. Its form is not perceived here in that way nor its end nor beginning nor its continuance After felling this Peepul tree whose roots are well developed with the strong sword of detachment
+3. Its form is not perceived here as such nor its end origin foundation or resting place having cut asunder this firmly rooted peepul tree with the strong axe of nonattachment
+4. The nature of this is not perceived in that way nor its end nor its beginning nor its center middle Cutting this holy fig tree with its firmly and variedly grown roots by means of the sharp or strong axe of nonattachment
+5. In this world its true form is not known neither its origin nor its end and its strength is not understooduntil the tree with its roots striking deep into the earth is hewn down by the sharp axe of nonattachment
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 15.4 spoken by भगवान. [/INST] Verse 15.4 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: तत पद ततपरमरगतवय यसमनगत न नवरतनत भय तमव चदय परष परपदय यत परवतत परसत परण 154
+
+Translations:
+1. Then one should seek that goal attaining which one never returns One should seek refuge with that Primal Person from whom this ancient activity streamed forth
+2. Thereafter that state must be sought going where they do not return again I take refuge in that Primeval Person Himself from whom the eternal Manifestation has ensued
+3. Then that goal should be sought for to which having gone none returns again I seek refuge in that Primeval Purusha from whence streamed forth the ancient activity or energy
+4. Then that Abode must be sought having reached which one would not return The Yogin would attain nothing but that Primal Person from Whom the old activity world creation commences
+5. Beyond lies the path from which once found there is no return This is the Primal God from whom this ancient creation has sprung
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 15.5 spoken by भगवान. [/INST] Verse 15.5 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: नरमनमह जतसङगदष अधयतमनतय वनवततकम दवनदवरवमकत सखदखसजञ रगचछनतयमढ पदमवयय तत 155
+
+Translations:
+1. Without the delusion of perverse notions concerning the self victorious over the evil of attachment ever devoted to the Self turned away from desires and liberated from dualities such as pleasure and pain the undeluded go to that imperishable state
+2. The wise ones free from pride and nondiscrimination who have conquered the evil of association hatred and love arising from association with foes and friends who are ever devoted to spirituality completely free from desires and free from the dualities of happiness and sorrow reach that undecaying state
+3. Free from pride and delusion victorious over the evil of attachment dwelling constantly in the Self their desires having completely turned away freed from the pairs of opposites known as pleasure and pain they the undeluded reach the eternal goal
+4. Those who are rid of pride and delusion have put down the evils of attachment remain constantly in their own nature of the Self have their desires completely departed and are fully liberated from the pairs known as pleasures and painsthese undeluded men go to that changeless Abode
+5. The wise attain Eternity when freed from pride and delusion they have conquered their love for the things of sense when renouncing desire and fixing their gaze on the Self they cease to be tossed to and fro by the opposing sensations such as pleasure and pain
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 15.6 spoken by भगवान. [/INST] Verse 15.6 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: न तदभसयत सरय न शशङक न पवक यदगतव न नवरतनत तदधम परम मम 156
+
+Translations:
+1. That supreme light upon reaching which they do not return any more is Mine neither the sun nor the moon nor the fire illuminates It
+2. Neither the sun nor the moon nor fire illuminates That That is My supreme Abode to which they do not return
+3. Neither does the sun illuminate there nor the moon nor the fire having gone there they do not return that is My supreme abode
+4. The sun does not illuminate That nor the moon nor the fire That is My Supreme Abode having gone to Which they Yogins never return
+5. Neither the sun nor the moon nor fire shines there Those who go there never come back For O Arjuna that is my celestial home
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 15.7 spoken by भगवान. [/INST] Verse 15.7 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: ममवश जवलक जवभत सनतन मनषषठननदरयण परकतसथन करषत 157
+
+Translations:
+1. An everlasting part of Myself having become the bound self in the world of life attracts the senses of which the mind is the sixth and which abide in Prakriti
+2. It is indeed a part of Mine that becoming the eternal individual soul in the region of living beings draws the organs which have the mind as their sixth and which abide in Nature
+3. An eternal portion of Myself having become a living soul in the world of life draws to itself the five senses with the mind as the sixth abiding in Nature
+4. A portion of My own Self having become the eternal individual Soul in the world of the living beings draws into service the sense organs of which the sixth is the mind and which rest in Prakriti
+5. It is only a very small part of My Eternal Self which is the life of the universe that draws around itself the six senses with the mind being the last which have their source in Nature
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 15.8 spoken by भगवान. [/INST] Verse 15.8 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: शरर यदवपनत यचचपयतकरमतशवर गहतवतन सयत वयरगनधनवशयत 158
+
+Translations:
+1. Whatever body its lord acquires and from whatever body it departs it goes on its way taking these senses as the wind carries scents from their places
+2. When the master leaves it and even when he assumes a body he departs taking these with him just as the wind carries away odours from their receptacles
+3. When the Lord as the individual soul obtains a body and when He leaves it He takes these with Him just as the wind takes the scents from their seats flowers etc
+4. Whatever body He attains to and also from whatever He goes up the Lord proceeds taking them with Him just as the wind takes odours from their receptacle
+5. When the Supreme Lord enters a body or leaves it He gathers these senses together and travels with them as the wind gathers perfume while passing through the flowers
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 15.9 spoken by भगवान. [/INST] Verse 15.9 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: शरतर चकष सपरशन च रसन घरणमव च अधषठय मनशचय वषयनपसवत 159
+
+Translations:
+1. Presiding over the ear the eye the sense of touch the tongue the nose and the mind It experiences these objects of the senses
+2. This one enjoys the objects by presiding over the ears eyes skin tongue nose and mind
+3. Presiding over the ears eyes touch taste smell and mind it enjoys the objects of the senses
+4. Presiding over the ear the eye the sense of touch the sense of taste the sense of smell and the mind He enjoys the sense objects
+5. He is the perception of the ear the eye the touch the taste the smell and the mind and the enjoyment of the things they perceive is also His
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 15.10 spoken by भगवान. [/INST] Verse 15.10 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: उतकरमनत सथत वप भञजन व गणनवतम वमढ ननपशयनत पशयनत जञनचकषष 1510
+
+Translations:
+1. The deluded do not perceive it conjoined with the Gunas when departing staying or experiencing Those who have the eye of knowledge however see it
+2. Persons who are diversely deluded do not see it even when it is leaving residing experiencing or in association with the qualities those with the eye of knowledge see
+3. The deluded do not see Him who departs stays and enjoys but those who possess the eye of knowledge behold Him
+4. The deluded do not perceive Him but the men of knowledgeeye do see Him as He dwells rises up or enjoys what is endowed with strands
+5. The ignorant do not see that it is He who is present in life and departs at death or even that it is He who enjoys pleasure through the qualities Only the eye of wisdom sees this
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 15.11 spoken by भगवान. [/INST] Verse 15.11 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: यतनत यगनशचन पशयनतयतमनयवसथतम यतनतऽपयकततमन नन पशयनतयचतस 1511
+
+Translations:
+1. The striving yogis perceive it established in themselves But though striving those of unrefined minds devoid of intelligence do not perceive it
+2. And the diligent yogis see this one existing within themselves The nondiscriminating ones who lack selfcontrol however do not see this one even though they are diligent
+3. The yogis striving for perfection behold Him dwelling in the Self but the unrefined and unintelligent even though striving do not see Him
+4. The exerting men of Yoga perceive Him dwelling in the Self however the unintelligent men with their uncontrolled selves do not perceive Him even though they exert
+5. The saints with great effort find Him within themselves however the unintelligent despite their efforts cannot control their minds
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 15.12 spoken by भगवान. [/INST] Verse 15.12 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: यददतयगत तज जगदभसयतऽखलम यचचनदरमस यचचगन तततज वदध ममकम 1512
+
+Translations:
+1. Know that the brilliance which illumines the whole universe in the sun the moon and fire is Mine
+2. That light in the sun which illuminates the whole world that which is in the moon and that which is in fireknow that light to be Mine
+3. That light which resides in the sun illuminating the whole world that which is in the moon and in the fireknow that light to be Mine
+4. That light which is found in the sun which is in the moon and which is also in fireilluminating the entire worldknow that light to be of Mine
+5. Remember that the light which proceeds from the sun illuminating the whole world and the light which is in the moon and that which is in the fire all are born of me
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 15.13 spoken by भगवान. [/INST] Verse 15.13 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: गमवशय च भतन धरयमयहमजस पषणम चषध सरव सम भतव रसतमक 1513
+
+Translations:
+1. And entering the earth I uphold all beings with My strength I nourish all herbs becoming the juicy Soma
+2. And entering the Earth I sustain the beings through My power and nourish all the plants by becoming Soma which is of the nature of sap
+3. Permeating the earth I support all beings with My energy and having become the watery moon I nourish all herbs
+4. And penetrating the earth I support all beings with My energy being the sapfilled moon I nourish all plants
+5. I enter this world and animate all My creatures with My vitality and by My cool moonbeams I nourish the plants
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 15.14 spoken by भगवान. [/INST] Verse 15.14 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: अह वशवनर भतव परणन दहमशरत परणपनसमयकत पचमयनन चतरवधम 1514
+
+Translations:
+1. Becoming the digestive fire I function within the bodies of all living beings In union with the inward and outward breath I digest the four kinds of food
+2. Taking the form of Vaisvanara and residing in the bodies of creatures I in association with Prana and Apana digest the four kinds of food
+3. Having become the fire Vaisvanara I abide in the bodies of living beings and associated with the Prana and the Apana digest the fourfold food
+4. Being the digestive fire dwelling within the bodies of living creatures and being in association with the upward and downward winds of the body I digest the four kinds of food
+5. Becoming the fire of life I pass into their bodies and uniting with the vital streams of Prāṇa and Apāna I digest the various kinds of food
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 15.15 spoken by भगवान. [/INST] Verse 15.15 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: सरवसय चह हद सननवषट मतत समतरजञनमपहन च वदशच सरवरहमव वदय वदनतकदवदवदव चहम 1515
+
+Translations:
+1. And I am seated in the hearts of all From Me come memory knowledge and their removal too Indeed I alone am to be known from all the Vedas I bring about the fruition of the Vedic rituals I alone am the knower of the Vedas
+2. And I am seated in the hearts of all From Me come memory knowledge and their loss I alone am the object to be known through all the Vedas I am also the originator of the Vedanta and I Myself am the knower of the Vedas
+3. And I am seated in the hearts of all from Me come memory and knowledge as well as their absence I am verily That which has to be known by all the Vedas I am indeed the author of the Vedanta and the knower of the Vedas
+4. I am entered in the hearts of all from Me come the faculties of memory knowledge and discernment none but Me is to be known by means of all the Vedas and I am alone the author of the final part of the Vedas and also the author of the Vedas themselves
+5. I am enthroned in the hearts of all memory wisdom and discrimination owe their origins to Me I am He Who is to be realized in the scriptures I inspire their wisdom and I know their truth
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 15.16 spoken by भगवान. [/INST] Verse 15.16 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: दववम परष लक कषरशचकषर एव च कषर सरवण भतन कटसथऽकषर उचयत 1516
+
+Translations:
+1. There are two kinds of persons spoken of in the sastra the perishable ksara and the imperishable aksara All beings are perishable while the imperishable is called the unchanging kutastha
+2. There are two kinds of people in the world the mutable and the immutable The mutable consists of all things the one existing as Maya is referred to as the immutable
+3. Two Purushas there are in this world the perishable and the imperishable All beings are perishable and the Kutasthathe unchangingis called the imperishable
+4. There are two people in the world the perishable and the imperishable The perishable is all elements and the one that speaks is called the imperishable
+5. There are two aspects in Nature the perishable and the imperishable All life in this world belongs to the former while the unchanging element belongs to the latter
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 15.17 spoken by भगवान. [/INST] Verse 15.17 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: उततम परषसतवनय परमतमतयदहत य लकतरयमवशय बभरतयवयय ईशवर 1517
+
+Translations:
+1. There is a Supreme Person other than these He is referred to as the Supreme Self Paramatma in all the Vedas He as the Immutable One and the Lord enters the threefold world and supports it
+2. But the Supreme Person is different He is spoken of as the transcendental Self permeating the three worlds and upholding them and He is the imperishable God
+3. But distinct is the Supreme Purusha called the highest Self indestructible and Lord who pervades the three worlds and sustains them
+4. But the Highest Person distinct from both this is spoken of as the Supreme Self which being the changeless Lord sustains the triad of the world by entering into it
+5. But I am higher than all the Supreme God the Absolute Self the Eternal Lord who pervades and upholds all the worlds
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 15.18 spoken by भगवान. [/INST] Verse 15.18 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: यसमतकषरमततऽहमकषरदप चततम अतऽसम लक वद च परथत परषततम 1518
+
+Translations:
+1. Because I transcend the perishable person and am also higher than the imperishable one therefore I am referred to in the Smrti and the Veda as the Supreme Person Purusotama
+2. Since I am transcendental to the mutable and above even the immutable therefore I am well known in the world and in the Vedas as the supreme Person
+3. As I transcend the perishable and am even higher than the imperishable I am declared to be the highest Purusha in the world and in the Vedas
+4. Because I have transcended both the perishable and the imperishable I am acclaimed in the world and in the Vedas as the highest of persons
+5. I am beyond comparison with the Eternal and the noneternal I am known as the Supreme Personality the Highest God by scriptures and sages
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 15.19 spoken by भगवान. [/INST] Verse 15.19 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: य ममवमसममढ जनत परषततमम स सरववदभजत म सरवभवन भरत 1519
+
+Translations:
+1. He who without delusion thus knows Me as the Supreme Self knows all O Arjuna and worships Me in every way
+2. O scion of the Bharata dynasty he who being free from delusion knows Me the supreme Person thus is allknowing and adores Me with his whole being
+3. He who undeluded knows Me as the highest Purusha he knowing all worships Me with his whole being heart O Arjuna
+4. He who not being deluded thus knows Me as the Highest of personshe knows all and serves Me with his entire being O descendant of Bharata
+5. He who with unclouded vision sees Me as the LordGod knows all that there is to be known and will always worship Me with his whole heart
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 15.20 spoken by भगवान. [/INST] Verse 15.20 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: इत गहयतम शसतरमदमकत मयऽनघ एतदबदधव बदधमनसयतकतकतयशच भरत 1520
+
+Translations:
+1. Thus O sinless one this most mysterious doctrine has been imparted by Me By understanding this one will become truly wise and fulfill their duty
+2. O sinless one I have thus uttered this most secret scripture Understanding this one becomes wise and fulfills their duties O scion of the Bharata dynasty
+3. Thus I have imparted to you this most secret science O sinless one by knowing this one becomes wise and all their duties are accomplished O Arjuna
+4. Thus O sinless one I have imparted to you the most secret scripture by understanding this let a man become wise and also become one who has accomplished what needs to be accomplished O descendant of Bharata
+5. Thus O sinless one I have revealed this most mystic knowledge to thee He who understands it gains wisdom and attains the consummation of life
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 16.1 spoken by भगवान. [/INST] Verse 16.1 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: अभय सततवसशदध जञनयगवयवसथत दन दमशच यजञशच सवधययसतप आरजवम 161
+
+Translations:
+1. The Lord said Fearlessness purity of mind devotion to meditation on the knowledge of the self almsgiving selfcontrol worship study of the Vedas austerity and uprightness
+2. The Blessed Lord said Fearlessness purity of mind persistence in knowledge and yoga charity control of the external organs sacrifice scriptural study austerity and rectitude
+3. The Blessed Lord said Fearlessness purity of heart steadfastness in knowledge and yoga almsgiving control of the senses sacrifice study of scriptures austerity and straightforwardness
+4. The Bhagavat said Fearlessness complete purity of the Sattva steadfastness in knowledgeYoga charity selfrestraint Vedic sacrifice recitation of scriptures austerity and uprightness
+5. Lord Shri Krishna continued Fearlessness clean living unceasing concentration on wisdom readiness to give selfcontrol a spirit of sacrifice regular study of the scriptures austerity candor
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 16.2 spoken by भगवान. [/INST] Verse 16.2 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: अहस सतयमकरधसतयग शनतरपशनम दय भतषवललपतव मरदव हररचपलम 162
+
+Translations:
+1. Noninjury truth freedom from anger renunciation tranquility nonslandering of others compassion for all beings freedom from desire gentleness a sense of shame and freedom from fickleness
+2. Noninjury truthfulness absence of anger renunciation control of the inner self absence of vilification kindness to creatures noncovetousness gentleness modesty and freedom from restlessness
+3. Harmlessness truth absence of anger renunciation peacefulness absence of crookedness compassion for beings noncovetousness gentleness modesty and absence of fickleness
+4. Harmlessness truth absence of anger renunciation absence of attachment absence of slander compassion for living beings and absence of greed gentleness modesty and absence of thoughtlessness
+5. Harmlessness truth absence of wrath renunciation contentment straightforwardness compassion towards all uncovetousness courtesy modesty and constancy
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 16.3 spoken by भगवान. [/INST] Verse 16.3 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: तज कषम धत शचमदरह नतमनत भवनत समपद दवमभजतसय भरत 163
+
+Translations:
+1. Grandeur patience fortitude purity freedom from hatred and overpridethese O Arjuna belong to one who is born to a divine destiny
+2. Vigour forgiveness fortitude purity freedom from malice absence of haughtinessthese O scion of the Bharata dynasty are the qualities of one born destined to have the divine nature
+3. Vigor forgiveness fortitude purity absence of hatred absence of pridethese belong to one born for a divine state O Arjuna
+4. Vital power forgiveness fortitude contentment absence of treachery and absence of excessive pridethese are in the person who is born for divine wealth O Descendant of Bharata
+5. Valor forgiveness fortitude purity freedom from hate and vanitythese are the qualities of one who possesses the divine O Arjuna
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 16.4 spoken by भगवान. [/INST] Verse 16.4 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: दमभ दरपऽभमनशच करध परषयमव च अजञन चभजतसय परथ समपदमसरम 164
+
+Translations:
+1. Pompousness arrogance selfconceit wrath rudeness and ignorancethese O Arjuna belong to one who is born with a demonic destiny
+2. O son of Prtha the attributes of one destined to have the demoniacal nature are religious ostentation pride haughtiness selfconceit anger rudeness and ignorance
+3. Hypocrisy arrogance and selfconceit anger harshness and ignorancethese belong to one who is born for a demoniacal state O Partha
+4. Ostentation arrogance pride anger and harshness as well as ignorance are characteristics of a person born of demoniac wealth O son of Prtha
+5. Hypocrisy pride insolence cruelty and ignorance belong to those born of godless qualities
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 16.5 spoken by भगवान. [/INST] Verse 16.5 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: दव समपदवमकषय नबनधयसर मत म शच समपद दवमभजतऽस पणडव 165
+
+Translations:
+1. The divine destiny is said to lead to liberation while the demoniac to bondage Do not grieve O Arjuna for you are born with a divine destiny
+2. The divine nature is Liberation while the demoniacal is considered to be an inevitable bondage Do not grieve O son of Pandu You are destined to possess the divine nature
+3. The divine nature is deemed conducive to liberation and the demonic to bondage Grieve not O Arjuna for you are born with divine endowments
+4. The divine wealth is meant for total emancipation and the demoniac one for complete bondage Grieve not O son of Pandu for the divine wealth you are born
+5. Godly qualities lead to liberation godless ones lead to bondage Do not be anxious Prince You have the Godly qualities
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 16.6 spoken by भगवान. [/INST] Verse 16.6 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: दव भतसरग लकऽसमन दव आसर एव च दव वसतरश परकत आसर परथ म शरण 166
+
+Translations:
+1. There are two types of beings in this world the divine and the demoniac The divine have been described at length Hear from Me O Arjuna about the demoniac
+2. In this world there are two kinds of creation of beings the divine and the demoniacal The divine has been spoken of elaborately Hear about the demoniacal from Me O son of Prtha
+3. There are two types of beings in this world the divine and the demoniacal The divine has been described at length hear from Me O Arjuna about the demoniacal
+4. There are two types of creations of beings in this world the divine and the demoniac The divine one has been described in detail hear now the demoniac one from Me O son of Prtha
+5. No changes needed
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 16.7 spoken by भगवान. [/INST] Verse 16.7 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: परवतत च नवतत च जन न वदरसर न शच नप चचर न सतय तष वदयत 167
+
+Translations:
+1. The demoniacal men neither know action nor renunciation They have no cleanliness nor right conduct nor truth
+2. Neither do the demoniacal persons understand what should be done and what should not be done nor do they possess purity good conduct or truthfulness
+3. The demoniacal do not know what to do and what to refrain from they have neither purity nor right conduct nor truth
+4. The demoniac do not know the origin and the dissolution neither purity nor good conduct nor truth exists in them
+5. The godless do not know how to act or renounce they lack both purity and truth They do not understand the right principles of conduct
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 16.8 spoken by भगवान. [/INST] Verse 16.8 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: असतयमपरतषठ त जगदहरनशवरम अपरसपरसमभत कमनयतकमहतकम 168
+
+Translations:
+1. They maintain The universe is without truth with no foundation and without a Lord Isvara What else could exist without mutual causation It has lust as its cause
+2. They say that the world is unreal having no basis and without a God It is born of mutual union brought about by passion What other cause could there be
+3. They say This universe is without truth without a moral basis without a God brought about by mutual union with lust as its cause what else
+4. They say that this world is without truth has no basis and has no Lord this is not born on the basis of the mutual causeandeffectrelation of the things it has nothing beyond and has no cause
+5. They say the universe is an accident with no purpose and no God Life is created through sexual union a product of lust and nothing else
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 16.9 spoken by भगवान. [/INST] Verse 16.9 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: एत दषटमवषटभय नषटतमनऽलपबदधय परभवनतयगरकरमण कषयय जगतऽहत 169
+
+Translations:
+1. Holding this view these men of lost souls and feeble understanding do cruel deeds leading to the destruction of the world
+2. Holding onto this view those of depraved character poor intellect and given to fearful and harmful actions wax strong and bring ruin to the world
+3. Holding this view these ruined souls of small intellect and fierce deeds come forth as enemies of the world intent on its destruction
+4. Clinging to this view the inauspicious men of ruined souls poor intellect and cruel deeds strive to destroy the world
+5. Thinking thus these degraded souls these enemies of mankindwhose intelligence is negligible and whose deeds are monstrouscome into the world only to destroy
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 16.10 spoken by भगवान. [/INST] Verse 16.10 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: कममशरतय दषपर दमभमनमदनवत महदगहतवसदगरहनपरवरतनतऽशचवरत 1610
+
+Translations:
+1. Turning to insatiable desires seizing through delusion unjustly acquired wealth and following impious vows they act full of ostentation pride and arrogance
+2. Giving themselves up to insatiable passion filled with vanity pride and arrogance adopting bad adjectives due to delusion and having impure resolves they engage in actions
+3. Filled with insatiable desires full of hypocrisy pride and arrogance holding evil ideas due to delusion they work with impure intentions
+4. Holding to their insatiable desires being possessed by hypocrisy avarice and pride and holding evil intentions these cruel men wander with impure resolves
+5. Giving themselves up to insatiable passions hypocritically selfsufficiently and arrogantly cherishing false conceptions founded on delusion they work only to carry out their own unholy purposes
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 16.11 spoken by भगवान. [/INST] Verse 16.11 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: चनतमपरमय च परलयनतमपशरत कमपभगपरम एतवदत नशचत 1611
+
+Translations:
+1. Obsessed by unlimited cares that end with dissolution looking upon the enjoyment of desires as their highest aim and convinced that this is all
+2. Beset with innumerable cares that end only with death holding that the enjoyment of desirable objects is the highest goal they feel sure that this is all
+3. Giving themselves over to immeasurable cares that end only with death regarding the gratification of lust as their highest aim and feeling sure that that is all
+4. Adhering to their ultimate and unending anxiety viewing the gratification of their desires as their highest goal believing that this is all that exists
+5. Poring anxiously over evil resolutions that only end in death seeking only the gratification of desire as the highest goal and seeing nothing beyond
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 16.12 spoken by भगवान. [/INST] Verse 16.12 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: आशपशशतरबदध कमकरधपरयण ईहनत कमभगरथमनययनरथसञचयन 1612
+
+Translations:
+1. Bound by hundreds of fetters of hopes given over to desire and anger they strive unjustly to gather wealth for the gratification of their desires
+2. Bound by hundreds of shackles in the form of hope giving themselves wholly to passion and anger they endeavor to amass wealth through foul means for the enjoyment of desirable objects
+3. Bound by a hundred ties of hope given over to lust and anger they strive to obtain hoards of wealth by unlawful means for sensual enjoyment
+4. Bound by hundreds of ropes of longing devoted to their desire and anger they seek by unjust means hoards of wealth for the gratification of their desires
+5. Caught in the toils of a hundred vain hopes enslaved by passion and wrath they accumulate hoards of unjust wealth only to indulge their sensual desires
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 16.13 spoken by भगवान. [/INST] Verse 16.13 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: इदमदय मय लबधमम परपसय मनरथम इदमसतदमप म भवषयत पनरधनम 1613
+
+Translations:
+1. This I have gained today and this desire I shall attain This wealth is mine and this will also be mine hereafter
+2. I have gained this today I will acquire this desired object This is in hand and this wealth will also come to me
+3. I have gained this today I will fulfill this desire of mine this is mine and this wealth will be mine in the future
+4. I have gained this today I will attain this object of my desire in the future this is mine now and this wealth will also be mine soon
+5. Today I have gained this tomorrow I will fulfill another desire this wealth is mine now and the rest will soon be mine
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 16.14 spoken by भगवान. [/INST] Verse 16.14 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: अस मय हत शतररहनषय चपरनप ईशवरऽहमह भग सदधऽह बलवनसख 1614
+
+Translations:
+1. I have slain this enemy and I shall slay others too I am the Lord the enjoyer the successful one the strong one and the happy one
+2. I have slain that enemy and I shall slay others too I am the Lord the Enjoyer firmly established powerful and joyous
+3. I have slain that enemy and I shall slay others too I am the Lord I enjoy I am perfect powerful and happy
+4. I have slain that enemy and I shall slay others too I am the Lord I am a man of pleasure I am victorious powerful and content
+5. I have slain one enemy I will slay the others too I am worthy of enjoying I am the Almighty perfect powerful and happy
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 16.15 spoken by भगवान. [/INST] Verse 16.15 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: आढयऽभजनवनसम कऽनयऽसत सदश मय यकषय दसयम मदषय इतयजञनवमहत 1615
+
+Translations:
+1. I am wealthy and highborn who else is equal to me I shall sacrifice I shall give alms I shall rejoice Thus they think deluded by ignorance
+2. I am wealthy and of noble birth who else is like me I shall perform sacrifices I shall give I shall rejoice thus they are deluded by a lack of discernment in diverse ways
+3. I am wealthy and born into a noble family Who is my equal I shall perform sacrifices give charity and rejoice thus deluded by ignorance
+4. I am wealthy I am of noble birth who else is equal to me I shall perform sacrifices I shall give gifts and I shall rejoice deluded by these wrong ideas
+5. I am wealthy I am of noble birth who can compare with me I will sacrifice I will give I will payand I will enjoy Thus blinded by ignorance
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 16.16 spoken by भगवान. [/INST] Verse 16.16 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: अनकचततवभरनत महजलसमवत परसकत कमभगष पतनत नरकऽशच 1616
+
+Translations:
+1. Bewildered by numerous thoughts ensnared in the net of delusion addicted to sensual pleasures they fall into a wretched Naraka
+2. Bewildered by numerous thoughts ensnared in the net of delusion and engrossed in the enjoyment of desirable objects they fall into a foul hell
+3. Bewildered by many fancies entangled in the snare of delusion addicted to the gratification of lust they fall into a foul hell
+4. Endowed with many thoughts highly confused enslaved by their delusion and addicted to the gratification of desires they fall into the hellish and foul
+5. Perplexed by discordant thoughts entangled in the snares of desire infatuated by passion they sink into the depths of hell
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 16.17 spoken by भगवान. [/INST] Verse 16.17 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: आतमसमभवत सतबध धनमनमदनवत यजनत नमयजञसत दमभनवधपरवकम 1617
+
+Translations:
+1. Selfconceited selfsufficient intoxicated by wealth and pride they perform sacrifices in name only ostentatiously and not according to the injunctions of the scriptures
+2. Selfconceited haughty filled with pride and intoxicated by wealth they perform sacrifices that are only in name ostentatiously and without regard for the injunctions
+3. Selfconceited stubborn filled with pride and intoxication of wealth they perform sacrifices in name only for ostentation contrary to scriptural ordinances
+4. Selfconceited stubborn filled with pride and arrogance of wealth they pretend to perform sacrifices hypocritically not following the injunctions of the Vedas
+5. Selfconceited stubborn wealthy proud and insolent they make a show of their patronage disregarding the norms of propriety
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 16.18 spoken by भगवान. [/INST] Verse 16.18 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: अहङकर बल दरप कम करध च सशरत ममतमपरदहष परदवषनतऽभयसयक 1618
+
+Translations:
+1. Depending on their egoism power and pride as well as their desires and wrath these malicious men hate Me in their own bodies and in those of others
+2. Resorting to egotism power arrogance passion and anger hating Me in their own and others bodies they become envious by nature
+3. Given over to egoism power haughtiness lust and anger these malicious people hate Me in their own bodies and in the bodies of others
+4. Clinging fast to egotism force pride craving and anger these envious people hate Me in the bodies of their own and of others
+5. Puffed up by power and inordinate conceit swayed by lust and wrath these wicked people hate Me Who am within them as I am within all
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 16.19 spoken by भगवान. [/INST] Verse 16.19 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: तनह दवषत कररनससरष नरधमन कषपमयजसरमशभनसरषवव यनष 1619
+
+Translations:
+1. Those who are hateful cruel the vilest and most inauspicious of mankind I hurl forever into the cycles of births and deaths into the wombs of demons
+2. I cast forever those hateful cruel evildoers in the worlds the vilest of human beings verily into the demonic classes
+3. Those cruel haters the worst among men in the world I hurl those evildoers into the wombs of demons only
+4. These hateful cruel and base men I hurl incessantly into the inauspicious demoniac wombs alone in the cycle of birth and death
+5. Those who thus hate Me who are cruel the dregs of mankind I condemn them to a continuous miserable and godless rebirth
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 16.20 spoken by भगवान. [/INST] Verse 16.20 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: असर यनमपनन मढ जनमन जनमन ममपरपयव कनतय तत यनतयधम गतम 1620
+
+Translations:
+1. Fallen into demoniac wombs in birth after birth these deluded men not attaining Me further sink down to the lowest level O Arjuna
+2. Being born among the demoniacal species in birth after birth the souls without ever reaching Me O son of Kunti attain conditions lower than that
+3. Entering into demoniacal wombs and deluded birth after birth they do not attain Me thus falling O Arjuna into a condition still lower than that
+4. Having come to the demoniac womb birth after birth and not attaining Me at all these deluded persons therefore pass to the lowest state O son of Kunti
+5. So reborn they spend life after life enveloped in delusion and they never reach Me O Prince but degenerate into even lower forms of life
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 16.21 spoken by भगवान. [/INST] Verse 16.21 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: तरवध नरकसयद दवर नशनमतमन कम करधसतथ लभसतसमदतततरय तयजत 1621
+
+Translations:
+1. Desire wrath and greedthese are the three gateways to Naraka ruinous to the self Therefore one should abandon these three
+2. This door to hell which destroys the soul is of three kindspassion anger and greed Therefore one should forsake these three
+3. There are three gates to this hell destructive of the self lust anger and greed therefore one should abandon these three
+4. To the hell there are three gates that ruin the Self desire anger and greed Hence one should avoid these three
+5. The gates of hell are three lust wrath and avarice they destroy the Self so avoid them
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 16.22 spoken by भगवान. [/INST] Verse 16.22 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: एतरवमकत कनतय तमदवरसतरभरनर आचरतयतमन शरयसतत यत पर गतम 1622
+
+Translations:
+1. One who has been released from these three gates of darkness O Arjuna works for the benefit of the self thus they reach the supreme state
+2. O son of Kunti a person who is free from these three doors to darkness strives for the good of the soul thereby they attain the highest Goal
+3. A person who is liberated from these three gates of darkness O Arjuna practices what is beneficial for them and thus goes to the Supreme Goal
+4. O son of Kunti A man who has deserted these three gates of darkness does what is good for his Self and thereby reaches the highest goal
+5. These are the gates that lead to darkness if one avoids them they will ensure their own welfare and eventually attain liberation
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 16.23 spoken by भगवान. [/INST] Verse 16.23 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: य शसतरवधमतसजय वरतत कमकरत न स सदधमवपनत न सख न पर गतम 1623
+
+Translations:
+1. He who abandoning the injunctions of the Sastras acts under the influence of desire attains neither perfection nor pleasure nor the supreme state
+2. Ignoring the precepts of the scriptures he who acts under the impulse of passion does not attain perfection nor happiness nor the supreme goal
+3. He who having cast aside the ordinances of the scriptures acts under the impulse of desire does not attain perfection nor happiness nor the Supreme Goal
+4. He who neglects the injunctions of the scriptures and acts according to his own will attains neither success nor happiness nor the highest goal of emancipation
+5. But he who neglects the commands of the scriptures and follows the promptings of passion does not attain perfection happiness or the final goal
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 16.24 spoken by भगवान. [/INST] Verse 16.24 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: तसमचछसतर परमण त करयकरयवयवसथत जञतव शसतरवधनकत करम करतमहरहस 1624
+
+Translations:
+1. Therefore let the Sastra be your authority for determining what should be done and what should not be done Knowing what is enjoined in the injunctions of the Sastra you should perform work here
+2. Therefore the scripture is your authority as regards determining what should be done and what should not be done After understanding your duty as presented by scriptural injunction you ought to perform it here
+3. Therefore let the scripture be thy authority in determining what ought to be done and what ought not to be done Having known what is said in the ordinance of the scriptures thou shouldst act in this world
+4. Therefore by considering the scripture as your authority in determining what should be done and what should not be done you should perform actions laid down by the regulations of the scriptures
+5. Therefore whenever there is doubt as to whether you should do something or not let the scriptures guide your conduct In the light of the scriptures you should labor your whole life
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 17.1 spoken by अर्जुन. [/INST] Verse 17.1 of the Bhagavad Gita, spoken by अर्जुन, is as follows:
+
+Sanskrit: य शसतरवधमतसजय यजनत शरदधयऽनवत तष नषठ त क कषण सततवमह रजसतम 171
+
+Translations:
+1. Arjuna said Now O Krsna what is the position or basis of those who despite leaving aside the injunction of the Sastra still worship with faith Is it Sattva Rajas or Tamas
+2. Arjuna said But O Krsna what is the state of those who endued with faith perform sacrifices distribute wealth etc in honour of gods and others while ignoring the injunctions of the scriptures Is it sattva rajas or tamas
+3. Arjuna said What is the condition of those who disregarding the injunctions of the scriptures perform sacrifice with faithis it Sattva Rajas or Tamas O Krishna
+4. Arjuna said What is the state of those who remain faithful but neglect the scriptural injunctionsis it sattva rajas or tamas O Krsna
+5. Arjuna asked My Lord what is the condition of those who perform acts of sacrifice not according to the scriptures but with implicit faith Is it one of purity passion or ignorance
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 17.2 spoken by भगवान. [/INST] Verse 17.2 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: तरवध भवत शरदध दहन स सवभवज सततवक रजस चव तमस चत त शरण 172
+
+Translations:
+1. The Lord said The faith of embodied beings is threefold born of their own nature and constituted of Sattva Rajas and Tamas Now listen to me about it
+2. The Blessed Lord said That faith of the embodied beings born of their own nature is threefoldborn of sattva rajas and tamas Hear about it
+3. The Blessed Lord said There are threefold faiths inherent in the nature of the embodied the sattvic pure the rajasic passionate and the tamasic dark Hear of them
+4. The Bhagavat said The faith of the embodied persons is born of their nature and is of three kinds viz that which is made of Sattva that which is made of Rajas and that which is made of Tamas Listen about them
+5. Lord Shri Krishna replied Man has an inherent faith in one or another of the qualitiespurity passion and ignorance Now listen
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 17.3 spoken by भगवान. [/INST] Verse 17.3 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: सततवनरप सरवसय शरदध भवत भरत शरदधमयऽय परष य यचछरदध स एव स 173
+
+Translations:
+1. O Arjuna the faith of everyone is in accordance with their inner organ Antahkarana Each person consists of faith whatever their faith is that is who they are
+2. O scion of the Bharata dynasty the faith of all beings is in accordance with their minds This person is composed of faith as the dominant factor He is indeed what his faith is
+3. The faith of each is in accordance with their nature O Arjuna People consist of their faith as a persons faith is so are they
+4. Corresponding to ones own sattva O descendant of Bharata everybody has faith The person predominantly consists of faith Whatever one has faith in that he becomes certainly
+5. Every persons faith conforms to their nature By nature they are full of faith They are in fact what their faith makes them
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 17.4 spoken by भगवान. [/INST] Verse 17.4 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: यजनत सततवक दवनयकषरकषस रजस परतनभतगणशचनय यजनत तमस जन 174
+
+Translations:
+1. The sattvic types worship the gods the rajasic types worship yaksas and rakshasas and the others the tamasic types worship the departed ancestors and hosts of bhutas
+2. Those with sattva quality worship the gods those with rajas the demigods and demons and those with tamas ghosts and hosts of spirits
+3. The sattvic or pure men worship the gods the rajasic or passionate worship the yakshas and rakshasas the others the tamasic or deluded people worship ghosts and hosts of naturespirits
+4. The men of the Sattva strand perform sacrifices intending for the gods the men of the Rajas strand do so for the spirits and demons and the men of the Tamas strand perform sacrifices intending for the imps the dead and the ghosts
+5. The pure worship the true God the passionate the powers of wealth and magic the ignorant the spirits of the dead and lower orders of nature
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 17.5 spoken by भगवान. [/INST] Verse 17.5 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: अशसतरवहत घर तपयनत य तप जन दमभहङकरसयकत कमरगबलनवत 175
+
+Translations:
+1. Those men who practice terrible austerities not enjoined by the scriptures given to ostentation and conceit and prompted by the force of sensual desires and passions
+2. Those persons who given to ostentation and pride and possessed of passion attachment and strength undertake severe austerities not sanctioned by the scriptures
+3. Those men who practice terrific austerities not prescribed by the scriptures given to hypocrisy and egoism driven by the force of lust and attachment
+4. Those men who practise terrible austerities not as enjoined in the scriptures who are bound by hypocrisy and conceit and are impelled by the force of passion for desired objects
+5. Those who practice austerities not commanded by scripture who are enslaved to hypocrisy and egotism who are carried away by the fury of desire and passion
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 17.6 spoken by भगवान. [/INST] Verse 17.6 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: करषयनत शररसथ भतगरममचतस म चवनतशररसथ तनवदधयसरनशचयन 176
+
+Translations:
+1. These foolish men who torture the group of elements in their bodies and Me who dwell within the bodyknow them to be demoniacal in their resolves
+2. And those who being nondiscriminating torture all the organs in the body as well as even Me who reside in the bodyknow them to be possessed of demoniacal conviction
+3. Know thou these to be of demonical resolves senselessly torturing all the elements in the body and Me who dwell in the body
+4. Those who unintelligently emaciate the conglomeration of elements in their physical body and emaciate Me dwelling within the physical bodyknow them to be of a demoniac resolve
+5. They are ignorant and torment the organs of the body harassing Me who lives within Know that they are devoted to evil
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 17.7 spoken by भगवान. [/INST] Verse 17.7 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: आहरसतवप सरवसय तरवध भवत परय यजञसतपसतथ दन तष भदमम शरण 177
+
+Translations:
+1. Even the food that is dear to all is threefold so too are sacrifices austerities and gifts Listen to this distinction among them
+2. Food which is dear to all is of three kinds likewise sacrifices austerity and charity are also of three kinds Listen to this classification of them
+3. The food that is dear to each is threefold as well as sacrifice austerity and almsgiving Hear the distinction of these
+4. Further the food which is dear to all is of three kinds So too are their sacrifice austerity and charity Listen to this distinction of them
+5. The food that people enjoy is also threefold like the ways of sacrifice austerity and almsgiving Listen to the distinction
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 17.8 spoken by भगवान. [/INST] Verse 17.8 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: आयसततवबलरगयसखपरतववरधन रसय सनगध सथर हदय आहर सततवकपरय 178
+
+Translations:
+1. Foods that promote longevity intellectual alertness strength health pleasure and happiness and those that are sweet oily substantial and agreeable are dear to sattvic men
+2. Foods that augment life firmness of mind strength health happiness and delight and which are succulent oleaginous substantial and agreeable are dear to one endowed with sattva
+3. The foods that increase life purity strength health joy and cheerfulness good appetite which are savory oily substantial and agreeable are dear to the Sattvic pure people
+4. The foods that increase life energy strength good health happiness and satisfaction which are delicious soft substantial and pleasant to the heart stomach they are dear to the men of the Sattva strand
+5. The foods that prolong life increase purity vigour health cheerfulness and happiness are those that are delicious soothing substantial and agreeable these are loved by the pure
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 17.9 spoken by भगवान. [/INST] Verse 17.9 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: कटवमललवणतयषणतकषणरकषवदहन आहर रजससयषट दखशकमयपरद 179
+
+Translations:
+1. Foods that are bitter sour very salty excessively heating highly pungent dry and burning are all dear to Rajasika men they cause pain sorrow and disease
+2. Foods that are bitter sour salty very hot pungent dry and burning producing pain sorrow and disease are dear to one who has rajas
+3. The foods that are bitter sour salty overly hot pungent dry and burning are liked by the Rajasic and are productive of pain grief and disease
+4. The foods killed by men of the Rajas strand are those that are bitter sour salty very hot harsh dry and burning and which cause pain grief and disease
+5. Those in whom passion is dominant like foods that are bitter sour salty overly hot pungent dry and burning These produce unhappiness repentance and disease
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 17.10 spoken by भगवान. [/INST] Verse 17.10 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: यतयम गतरस पत परयषत च यत उचछषटमप चमधय भजन तमसपरयम 1710
+
+Translations:
+1. That food which is stale tasteless putrid decayed rejected unclean is dear to those of a Tamasic nature
+2. Food that is not properly cooked lacking in essence putrid and stale as well as that which is unfit for sacrifice is dear to one possessed of tamas
+3. That which is stale tasteless putrid rotten rejected and impure is the food liked by the Tamasic
+4. What is old tasteless foulsmelling and stale what is also left over after eating and is impure such food is dear to the men of Tamas Strand
+5. The ignorant love food that is stale not nourishing putrid and corrupt the leftovers of others and unclean
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 17.11 spoken by भगवान. [/INST] Verse 17.11 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: अफलकङकषभरयजञ वधदषट य इजयत यषटवयमवत मन समधय स सततवक 1711
+
+Translations:
+1. The sacrifice worship marked by Sattva is what is offered by those who desire no fruit and have the conviction that it should be performed as prescribed in the scriptures
+2. That sacrifice which is in accordance with the injunctions performed by persons who do not hanker after results and with the mental conviction that it is surely obligatory is done through sattva
+3. That sacrifice which is offered by men without desire for reward as enjoined by the ordinance scripture with a firm faith that doing so is their duty is Sattvic or pure
+4. That sacrifice of the Sattva Strand is offered as prescribed by those who desire no reward steadying their minds with the thought that it is simply something to be offered
+5. Sacrifice is pure when it is offered by one who does not covet the fruit of it when it is done according to the commands of scripture and with implicit faith that the sacrifice is a duty
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 17.12 spoken by भगवान. [/INST] Verse 17.12 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: अभसधय त फल दमभरथमप चव यत इजयत भरतशरषठ त यजञ वदध रजसम 1712
+
+Translations:
+1. But that sacrifice which is offered with the intention of gaining a reward and for the sake of show know it O Arjuna to be Rajasic
+2. But that sacrifice which is performed with an aim for a result as well as for showknow that sacrifice to be done through rajas O greatest among the descendants of Bharata
+3. The sacrifice that is offered O Arjuna seeking a reward and for show know that to be a Rajasic Yajna
+4. What is offered aiming at fruit and also only for the sake of displayknow that sacrifice to be of the Rajas strand and to be transitory and impermanent
+5. Sacrifice which is performed for the sake of its results or for selfglorification that O best of Aryans is the product of passion
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 17.13 spoken by भगवान. [/INST] Verse 17.13 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: वधहनमसषटनन मनतरहनमदकषणम शरदधवरहत यजञ तमस परचकषत 1713
+
+Translations:
+1. That sacrifice which is devoid of authority which uses offerings not sanctioned by the Sastras which is performed without recitation of hymns and devoid of gifts and faith that they say is marked by Tamas
+2. They declare that sacrifice as done through tamas which is contrary to injunction in which no food is distributed in which no mantras are used in which no offerings are made to priests and which is devoid of faith
+3. They declare that sacrifice to be Tamasic which is contrary to the ordinances of the scriptures in which no food is distributed and which is devoid of mantras gifts and faith
+4. They declare that sacrifice to be of the Tamas Strand which is devoid of scriptural injunction in which there is no recitation of Vedic hymns where no food and sacrificial fee are distributed and which is completely devoid of faith
+5. Sacrifice that is contrary to scriptural command that is unaccompanied by prayers or gifts of food or money and is without faiththat is the product of ignorance
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 17.14 spoken by भगवान. [/INST] Verse 17.14 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: दवदवजगरपरजञपजन शचमरजवम बरहमचरयमहस च शरर तप उचयत 1714
+
+Translations:
+1. Worshiping the gods the twiceborn the preceptors the enlightened ones practicing purity uprightness continence and noninjurythese are called austerity of the body
+2. The worship of gods twiceborns venerable persons and the wise purity straightforwardness celibacy and noninjurythese are said to be bodily austerities
+3. Worship of the gods the twiceborn the teachers and the wise purity straightforwardness celibacy and noninjury are all called the austerities of the body
+4. The worship of the gods the twiceborn the elders and the wise purity honesty continence and harmlessnessall this is said to be bodily austerity
+5. Worship of God and the Master respect for the preacher and the philosopher purity rectitude continence and harmlessnessall of these constitute physical austerity
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 17.15 spoken by भगवान. [/INST] Verse 17.15 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: अनदवगकर वकय सतय परयहत च यत सवधययभयसन चव वङमय तप उचयत 1715
+
+Translations:
+1. Speech that causes no shock is true pleasant and beneficial and also the practice of reciting scriptures is called the austerity of speech
+2. That speech which causes no pain which is true agreeable and beneficial as well as the practice of studying the scripturesis said to be the austerity of speech
+3. Speech that causes no excitement is truthful pleasant and beneficial the practice of studying the Vedas is called austerity of speech
+4. The unoffending speech which is true pleasant and beneficial as well as the practice of regular recitation of the Vedasall this is said to be an austerity of the speechsense
+5. Speech that hurts no one that is true pleasant to listen to and beneficial and the constant study of the scripturesthis is austerity of speech
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 17.16 spoken by भगवान. [/INST] Verse 17.16 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: मनपरसद समयतव मनमतमवनगरह भवसशदधरतयतततप मनसमचयत 1716
+
+Translations:
+1. Serenity of mind benevolence silence selfcontrol and purity of mindthese are known as austerity of the mind
+2. Tranquility of mind gentleness reticence withdrawal of the mind purity of heartthese are what are called mental austerities
+3. Serenity of mind goodheartedness selfcontrol and purity of naturethis is called mental austerity
+4. The serenity of mind the stillness the taciturnity the selfcontrol the purity of thoughtall this is called mental austerity
+5. Serenity kindness silence selfcontrol and puritythese are the austerities of the mind
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 17.17 spoken by भगवान. [/INST] Verse 17.17 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: शरदधय परय तपत तपसतततरवध नर अफलकङकषभरयकत सततवक परचकषत 1717
+
+Translations:
+1. The threefold austerity practiced with supreme faith by men who desire no fruit and are devotedthey call it austerity of Sattva
+2. When that threefold austerity is undertaken with supreme faith by people who do not hanker after results and are selfcontrolled they speak of it as being born of sattva
+3. This threefold austerity practiced by steadfast men with the utmost faith desiring no reward is called Sattvic
+4. This threefold austerity observed with best faith by men who are masters of Yoga and have no desire for its fruitsthey call it to be of the Sattva
+5. These threefold austerities performed with faith and without thought of reward can truly be considered pure
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 17.18 spoken by भगवान. [/INST] Verse 17.18 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: सतकरमनपजरथ तप दमभन चव यत करयत तदह परकत रजस चलमधरवम 1718
+
+Translations:
+1. That austerity practiced with ostentation for the sake of gaining respect praise and reverence is here said to be Rajasa It is unsteady and impermanent
+2. That austerity which is undertaken for earning a name being honored and worshipped and also ostentatiouslythat is spoken of as born of rajas belonging to this world uncertain and transitory
+3. The austerity that is practiced with the aim of gaining good reception honor and worship and with hypocrisy is said to be Rajasic unstable and transient
+4. The austerity that is practiced for gaining respect honor and reverence and with sheer showthat is called here austerity of the Rajas and it is unstable and impermanent
+5. Austerity coupled with hypocrisy or performed for the sake of selfglorification popularity or vanity comes from passion and its result is always uncertain and temporary
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 17.19 spoken by भगवान. [/INST] Verse 17.19 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: मढगरहणतमन यतपडय करयत तप परसयतसदनरथ व तततमसमदहतम 1719
+
+Translations:
+1. That austerity which is practised from deluded notions by means of selftorture or to injure another is said to be Tamasika
+2. That austerity which is undertaken with a foolish intent causing pain to oneself or for the destruction of others is said to be born of tamas
+3. That austerity which is practised out of a foolish notion with selftorture or for the purpose of destroying another is declared to be of the Tamasic nature
+4. What austerity is practised with foolish obstinacy and selftorture only in order to destroy othersthat is declared to be of the Tamas
+5. Austerity done under delusion and accompanied with sorcery or the infliction of pain upon oneself or another may be assumed to spring from ignorance
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 17.20 spoken by भगवान. [/INST] Verse 17.20 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: दतवयमत यददन दयतऽनपकरण दश कल च पतर च तददन सततवक समतम 1720
+
+Translations:
+1. Gifts given with the feeling that it is ones own duty to give to one who makes no return at the proper place and time to the deserving personthat is said to be sattvika
+2. That gift is referred to as born of sattva which is given with the idea that it should be given to one who will not serve in return at the right place right time and to the right person
+3. That gift which is given to one who does nothing in return knowing it to be a duty to give in a suitable place and time to a worthy person is held to be Sattvic
+4. A gift that is given with the thought that one must give and is given in an appropriate place and at the right time to a worthy person who is unable to repaythat gift is considered to be of the Sattva
+5. The gift that is given without thought of recompense believing it should be made in an appropriate place at an opportune time and to a deserving personsuch a gift is pure
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 17.21 spoken by भगवान. [/INST] Verse 17.21 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: यतत परतयपकररथ फलमददशय व पन दयत च परकलषट तददन रजस समतम 1721
+
+Translations:
+1. But that which is given as a consideration for something received or in expectation of a future reward or grudgingly is called a Rajasika gift
+2. But the gift which is given expecting reciprocation or with a desire for its result and grudgingly is considered to be born of rajas
+3. And that gift which is given with the intention of receiving something in return or expecting a reward or begrudgingly is considered to be Rajasic
+4. But what is given in return for a favor or with the expectation of a reward and which is done with much agitationthat gift is said to be of the Rajas
+5. That which is given for the sake of the results it will produce or with the hope of recompense or grudginglythat may truly be said to be the outcome of passion
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 17.22 spoken by भगवान. [/INST] Verse 17.22 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: अदशकल यददनमपतरभयशच दयत असतकतमवजञत तततमसमदहतम 1722
+
+Translations:
+1. That gift which is given at the wrong place wrong time to an unworthy recipient without due respect and with contempt is called the gift of a Tamasa nature
+2. The gift which is made at an inappropriate place and time and to undeserving persons without proper respect and with disdain is declared to be born of tamas
+3. The gift that is given in the wrong place and at the wrong time to unworthy persons without respect or with insult is declared to be of a Tamasic nature
+4. The gift which is given at an inappropriate place time and to unworthy persons and which is converted into a bad act and is disrespectedthat is declared to be of the Tamas
+5. And that which is given at an inappropriate place or time or to one who is undeserving or with disrespect or contempt such a gift is the result of ignorance
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 17.23 spoken by भगवान. [/INST] Verse 17.23 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: ततसदत नरदश बरहमणसतरवध समत बरहमणसतन वदशच यजञशच वहत पर 1723
+
+Translations:
+1. Om Tat Satthus Brahman is denoted by this threefold expression In the past Brahmanas the Vedas and sacrifices were ordained in association with these
+2. Omtatsat this is considered to be the threefold designation of Brahman The Brahmanas Vedas and sacrifices were ordained by that in days of yore
+3. Om Tat Sat This has been declared to be the triple designation of Brahman By that the Brahmanas the Vedas and the sacrifices were created formerly
+4. OM TAT SAT This is held to be the threefold indication of Brahman Through this the Vedas and sacrifices were fashioned by Brahma in the past
+5. Om Tat Sat is the triple designation of the Eternal Spirit by which the Vedic Scriptures ceremonials and sacrifices were ordained of old
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 17.24 spoken by भगवान. [/INST] Verse 17.24 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: तसमदमतयदहतय यजञदनतपकरय परवरतनत वधनकत सतत बरहमवदनम 1724
+
+Translations:
+1. Therefore the Vedaenjoined sacrificial acts gifts and austerities expounded by the Vedas or those belonging to the first three stations are always begun after pronouncing Om at the beginning
+2. Therefore acts of sacrifice charity and austerity as prescribed through injunctions of those who study and expound the Vedas always commence after uttering the syllable Om
+3. Therefore with the utterance of Om the acts of sacrifice gift and austerity as enjoined in the scriptures are always begun by the students of Brahman
+4. Therefore the scriptureprescribed acts of sacrifice gift and austerity of those who are habituated to having Brahmandiscourses invariably commence with the utterance of OM
+5. Therefore all acts of sacrifice gifts and austerities prescribed by the scriptures are always begun by those who understand the Spirit with the word Om
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 17.25 spoken by भगवान. [/INST] Verse 17.25 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: तदतयनभसनधय फल यजञतपकरय दनकरयशच ववध करयनत मकषकङकषभ 1725
+
+Translations:
+1. Acts of sacrifice austerity and various gifts are performed without aiming at a reward by those who seek release after pronouncing Tat
+2. After uttering the word tat acts of sacrifice and austerity as well as various acts of charity are performed without regard for results by persons aspiring for liberation
+3. Uttering Tat without aiming for the fruits are the acts of sacrifice austerity and the various acts of gifts performed by those seeking liberation
+4. With the utterance of TAT and without aiming for the fruit those who seek emancipation perform acts of sacrifice austerity and various acts of giving
+5. Those who desire deliverance begin their acts of sacrifice austerity or gift with the word Tat meaning That without thought of reward
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 17.26 spoken by भगवान. [/INST] Verse 17.26 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: सदभव सधभव च सदतयततपरयजयत परशसत करमण तथ सचछबद परथ यजयत 1726
+
+Translations:
+1. This term Sat is used in the sense of existence and goodness And so also O Arjuna the word Sat is applied to an auspicious action
+2. This word sat is used with regard to something coming into being and someone becoming good Likewise O son of Prtha the word sat is used with regard to an auspicious rite
+3. The word Sat is used to refer to reality and goodness likewise O Arjuna the word Sat is used to refer to an auspicious act
+4. In the sense of right or manifesting as being and in the sense of proper or manifesting perfectly this word SAT is employed Likewise the word SAT is used with regard to the praiseworthy act O son of Prtha
+5. Sat means Reality or the highest Good and also O Arjuna it is used to denote an action of exceptional merit
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 17.27 spoken by भगवान. [/INST] Verse 17.27 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: यजञ तपस दन च सथत सदत चचयत करम चव तदरथय सदतयवभधयत 1727
+
+Translations:
+1. Devotion to sacrifice austerity and gifts is also referred to as Sat and thus any action for such purposes is known as Sat
+2. And the steadfastness in sacrifice austerity and charity is spoken of as sat good And even the action meant for these is indeed called as sat
+3. Steadfastness in sacrifice austerity and gift is also called Sat and action in connection with these or for the sake of the Supreme is also called Sat
+4. Steadfastness is performing sacrifice austerity and giving gifts this act is hence justly called SAT
+5. Conviction in sacrifice austerity and giving is also called Sat So too an action done only for the Lords sake
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 17.28 spoken by भगवान. [/INST] Verse 17.28 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: अशरदधय हत दतत तपसतपत कत च यत असदतयचयत परथ न च ततपरतय न इह 1728
+
+Translations:
+1. Whatever offering or gift is made whatever austerity is practiced and whatever action is performed without faith that is called Asat O Arjuna It is of no value here or hereafter
+2. O son of Prtha whatever is offered in sacrifice and given in charity as also whatever austerity is undertaken or whatever is done without faith is said to be of no avail And it is of no consequence after death nor here
+3. Whatever is sacrificed given or performed and whatever austerity is practiced without faith it is called Asat O Arjuna it is of no value here or hereafter after death
+4. Without faith whatever oblation is offered whatever gift is made whatever austerity is practiced and whatever action is undertaken that is called ASAT and it is of no avail after ones death or in this world
+5. Whatever is done without faith whether it be sacrifice austerity gift or anything else is called Asat meaning Unreal for it is the negation of Sat O Arjuna Such an act has no significance here or hereafter
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 18.1 spoken by अर्जुन. [/INST] Verse 18.1 of the Bhagavad Gita, spoken by अर्जुन, is as follows:
+
+Sanskrit: सनयससय महबह तततवमचछम वदतम तयगसय च हषकश पथककशनषदन 181
+
+Translations:
+1. Arjuna said I desire to know the truth about renunciation and abnegation separately O Krishna
+2. Arjuna said O mightyarmed Hrsikesa O slayer of Kesi I want to know separately the truth about sannyasa as well as about tyaga
+3. Arjuna said O mightyarmed Hrishikesa I desire to know the essence or truth of renunciation and abandonment severally O slayer of Kesi
+4. Arjuna said O Mightyarmed One I desire to know in detail the distinctive nature of renunciation and relinquishment O Hrsikesa O Slayer of Kesin
+5. Arjuna asked O Mighty One I desire to know how relinquishment is distinguished from renunciation
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 18.2 spoken by भगवान. [/INST] Verse 18.2 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: कमयन करमण नयस सनयस कवय वद सरवकरमफलतयग परहसतयग वचकषण 182
+
+Translations:
+1. The Lord said The sages hold that Sannyasa is the giving up of all works motivated by desire and the wise declare Tyaga to be the abandonment of the fruits of all works
+2. The Blessed Lord said The learned ones know sannyasa to be the giving up of actions done with a desire for reward The adepts call the abandonment of the results of all works tyaga
+3. The Blessed Lord said The sages understand sannyasa to be the renunciation of action with desire the wise declare the abandonment of the fruits of all actions to be tyaga
+4. The Bhagavat said The seers understand the act of renouncing desiremotivated actions as renunciation the experts declare the relinquishment of the fruits of all actions to be relinquishment
+5. Lord Shri Krishna replied The sages say that renunciation is forgoing an action that springs from desire and relinquishing is the surrender of its fruit
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 18.3 spoken by भगवान. [/INST] Verse 18.3 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: तयजय दषवदतयक करम परहरमनषण यजञदनतपकरम न तयजयमत चपर 183
+
+Translations:
+1. Some sages say that all actions should be abandoned as evil others declare that works such as sacrifices gifts and austerities should not be abandoned
+2. Some learned persons say that action beset with evil as it is should be abandoned and others say that the practice of sacrifice charity and austerity should not be abandoned
+3. Some philosophers declare that actions should be abandoned as evil while others declare that acts of sacrifice gift and austerity should not be relinquished
+4. Certain wise men declare that the harmful action should be relinquished while others say that the actions of performing sacrifices giving gifts and observing austerities should not be relinquished
+5. Some philosophers say that all action is evil and should be abandoned whereas others maintain that acts of sacrifice benevolence and austerity should not be given up
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 18.4 spoken by भगवान. [/INST] Verse 18.4 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: नशचय शरण म ततर तयग भरतसततम तयग ह परषवयघर तरवध सपरकरतत 184
+
+Translations:
+1. Listen to My decision O Arjuna concerning abandonment for abandonment is declared to be of three kinds
+2. O the most excellent among the descendants of Bharata hear from Me the firm conclusion regarding that tyaga For O greatest among men tyaga has been clearly declared to be of three kinds
+3. Hear from Me the conclusion or the final truth about this abandonment O best of the Bharatas abandonment indeed O best of men has been declared to be of three kinds
+4. O best of Bharatas descendants Listen to My considered view about relinquishing Indeed the act of relinquishing is rightly spoken to be threefold O best among men
+5. O best of Indians Listen to my judgment regarding this problem It has a threefold aspect
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 18.5 spoken by भगवान. [/INST] Verse 18.5 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: यजञदनतपकरम न तयजय करयमव तत यजञ दन तपशचव पवनन मनषणम 185
+
+Translations:
+1. a The acts of sacrifice gifts and austerities should not be relinquished but should be performed b For sacrifices gifts and austerities are the means of purification for the wise
+2. The practice of sacrifice charity and austerity should not be abandoned it should certainly be undertaken Sacrifice charity and austerity are indeed the purifiers of the wise
+3. Acts of sacrifice gift and austerity should not be abandoned but should be performed for sacrifice gift and austerity are the purifiers of the wise
+4. The actions of Vedic sacrifice gift and austerity should not be relinquished and they must necessarily be performed for the men of wisdom the Vedic sacrifice gift and austerity are the means of purification
+5. Acts of sacrifice benevolence and austerity should not be given up but should be performed for they purify the aspiring soul
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 18.6 spoken by भगवान. [/INST] Verse 18.6 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: एतनयप त करमण सङग तयकतव फलन च करतवयनत म परथ नशचत मतमततमम 186
+
+Translations:
+1. It is My decided and final view that even these acts should be done O Arjuna with relinquishment of attachment and the forsaking of the fruits thereof
+2. But even these actions must be undertaken by renouncing attachment and hankering for results This is My firm and definitive conclusion O Partha
+3. But even these actions should be performed leaving aside attachment and the desire for rewards O Arjuna this is my certain and most assured conviction
+4. Even these actions should be performed by relinquishing attachment and the fruits thereof this is my considered best opinion O son of Prtha
+5. But they should be done with detachment and without thought of reward This is my final judgement
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 18.7 spoken by भगवान. [/INST] Verse 18.7 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: नयतसय त सनयस करमण नपपदयत महततसय परतयगसतमस परकरतत 187
+
+Translations:
+1. But the renunciation of obligatory acts is not proper abandonment of these through delusion is declared to be of a Tamasic nature
+2. Abandoning ones daily obligatory acts is not justifiable giving up those through delusion is said to be rooted in tamas
+3. Verily the renunciation of obligatory action is not proper the abandonment of the same out of delusion is declared to be Tamasic
+4. The renunciation of the enjoined action does not make sense and completely relinquishing it out of ignorance is proclaimed on all sides as an act of Tamas Strand
+5. It is not right to give up actions which are obligatory and if they are misunderstood it is the result of sheer ignorance
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 18.8 spoken by भगवान. [/INST] Verse 18.8 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: दखमतयव यतकरम कयकलशभयततयजत स कतव रजस तयग नव तयगफल लभत 188
+
+Translations:
+1. He who renounces acts that are painful out of fear of bodily suffering performs a Rajasika abandonment however he does not gain the fruit of such abandonment
+2. Whatever action one may relinquish merely as being painful out of fear of physical suffering he having resorted to renunciation based on rajas will surely not acquire the fruits of renunciation
+3. He who abandons action out of fear of bodily trouble because it is painful does not obtain the merit of renunciation by performing such Rajasic renunciation
+4. He who would out of fear of bodily exertion relinquish an action just because it is painfulthat person having thus made relinquishment an act of the Rajas Strand would not at all gain the fruit of that relinquishment
+5. To avoid an action out of fear of physical suffering as it is likely to be painful is to act out of passion and the benefit of renunciation will not be gained
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 18.9 spoken by भगवान. [/INST] Verse 18.9 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: करयमतयव यतकरम नयत करयतऽरजन सङग तयकतव फल चव स तयग सततवक मत 189
+
+Translations:
+1. When actions are performed as they ought to be done O Arjuna renouncing attachment and the results thereof such abandonment is regarded as Sattvika
+2. Whatever obligatory duty is performed just because it is a bounden duty O Arjuna by giving up attachment and the results as wellthat renunciation is considered to be based on sattva
+3. Whatever obligatory action is done O Arjuna merely because it ought to be done abandoning attachment and also the desire for reward that renunciation is regarded as sattvic pure
+4. This is a thing to be performed just on that ground whatever usual action is performed relinquishing attachment and also fruit that act of relinquishment is deemed to be of the Sattva strand
+5. He who performs an obligatory action believing it to be a duty that ought to be done without any personal desire to do the act or to receive any returnsuch renunciation is pure
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 18.10 spoken by भगवान. [/INST] Verse 18.10 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: न दवषटयकशल करम कशल ननषजजत तयग ���ततवसमवषट मधव छननसशय 1810
+
+Translations:
+1. One who has abandoned imbued with Sattva wise and whose doubts have been dispelledsuch a person neither hates disagreeable acts nor clings to agreeable ones
+2. The man of renunciation imbued with sattva wise and free from doubts does not hate unbecoming action nor does he become attached to becoming activity
+3. The man of renunciation pervaded by purity intelligent and with his doubts cut asunder does not hate an unpleasant task nor is he attached to a pleasant one
+4. The man of renunciation who is wellpossessed of Sattva is wise and has his doubts destroyedhe does not hate unskilled action and does not cling to skilled action
+5. The wise man who has attained purity whose doubts are resolved who is filled with the spirit of selfabnegation does not shy away from action due to its pain nor does he crave it due to its pleasure
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 18.11 spoken by भगवान. [/INST] Verse 18.11 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: न ह दहभत शकय तयकत करमणयशषत यसत करमफलतयग स तयगतयभधयत 1811
+
+Translations:
+1. For it is impossible for one who has a body to completely abandon actions But he who gives up the results of his works is called the one who has abandoned them
+2. Since it is not possible for one who holds onto a body to give up actions entirely therefore he who renounces the results of his actions is called a man of renunciation
+3. Indeed it is not possible for an embodied being to completely abandon actions however he who relinquishes the rewards of actions is truly called a man of renunciation
+4. Indeed to relinquish actions entirely is not possible for a bodybearing one but whoever relinquishes the fruits of actions he is said to be a man of true relinquishment
+5. But since those still in the body cannot entirely avoid action in their case the abandonment of the fruit of action is considered as complete renunciation
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 18.12 spoken by भगवान. [/INST] Verse 18.12 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: अनषटमषट मशर च तरवध करमण फलम भवतयतयगन परतय न त सनयसन कवचत 1812
+
+Translations:
+1. Undesirable desirable and mixedthus threefold is the fruit of work that accrues after death to those who have not renounced but to those who have renounced none accrues whatsoever
+2. The threefold results of actionsthe undesirable the desirable and the mixedaccrue after death to those who do not resort to renunciation but never to those who resort to renunciation
+3. The threefold fruit of action evil good and mixed accrues after death to those who do not abandon it but never to those who do
+4. The threefold fruit of actionthe undesired the desired and the mixedaccrues even after death to those who are not men of renunciation but never to those who are men of renunciation
+5. For those who cannot renounce all desires the fruit of action hereafter is threefoldgood evil and partly good and partly evil But for him who has renounced there is none
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 18.13 spoken by भगवान. [/INST] Verse 18.13 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: पञचतन महबह करणन नबध म सखय कतनत परकतन सदधय सरवकरमणम 1813
+
+Translations:
+1. Learn from Me O Arjuna these five causes for the accomplishment of all acts as described in Sankhyakrtantathe science of exact understanding of thingsfor the accomplishment of works
+2. O mightyarmed one learn from Me these five factors for the accomplishment of all actions which have been spoken of in the Vedanta in which actions terminate
+3. Learn from Me O mightyarmed Arjuna these five causes as declared in the Sankhya system for the accomplishment of all actions
+4. O mightyarmed one Learn from Me these five causes declared in the conclusion of deliberations on proper knowledge for the accomplishment of all actions
+5. I will now tell you O Mighty Man the five causes that must come together according to the final decision of philosophy for an action to be accomplished
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 18.14 spoken by भगवान. [/INST] Verse 18.14 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: अधषठन तथ करत करण च पथगवधम ववधशच पथकचषट दव चवतर पञचमम 1814
+
+Translations:
+1. The seat of action the agent the various kinds of organs the different and distinctive functions of vital air and the fifth among theseDivinityall these
+2. The locus the agent the different kinds of organs the many and varied activities and the divine are the fifth here
+3. The body the doer the various senses the different functions of various kinds and the presiding deitythe fifth
+4. The basis the agent the various instruments the distinct activities of various kinds and Destiny which is the fifth factor are all present
+5. They have a body a personality physical organs and manifold activities and destinies
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 18.15 spoken by भगवान. [/INST] Verse 18.15 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: शररवङमनभरयतकरम पररभत नर नययय व वपरत व पञचत तसय हतव 1815
+
+Translations:
+1. For whatever action a person undertakes with their body speech and mind whether right or wrong ie enjoined or forbidden by the Sastras the following five are its causes
+2. Whatever action a person performs with their body speech and mind whether it be just or its opposite these five are the causes of it
+3. Whatever action a person performs with their body speech and mind whether right or wrong these five are its causes
+4. O Arjuna Whatever action is undertaken with the body speech or mind whether it is lawful or otherwise its factors are these five
+5. Whatever action a person performs whether by muscular effort speech or thought and whether it be right or wrong these five are the essential causes
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 18.16 spoken by भगवान. [/INST] Verse 18.16 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: ततरव सत करतरमतमन कवल त य पशयतयकतबदधतवनन स पशयत दरमत 1816
+
+Translations:
+1. Therefore he who due to his uncultivated understanding perceives only the self as the agent he of wicked mind does not truly perceive
+2. Therefore anyone whose intellect is imperfect and perceives the Absolute Self as the agent does not perceive properly and has a distorted intellect
+3. Now such being the case verily he who owing to an untrained understanding looks upon his Self which is isolated as the agent he of perverted intelligence does not see
+4. But this being the case whoever views himself as the sole agent due to their imperfect intellectthey the defectiveminded ones do not view things rightly
+5. But the fool who due to his immature judgment supposes that it is his own Self alone that acts perverts the truth and does not see rightly
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 18.17 spoken by भगवान. [/INST] Verse 18.17 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: यसय नहकत भव बदधरयसय न लपयत हतवप स इमललकनन हनत न नबधयत 1817
+
+Translations:
+1. He who is free from the notion of I am the doer and whose understanding is not tainted does not slay even though he slays all these men nor is he bound
+2. He who has no feeling of egoism whose intellect is untainted he does not kill nor does he become boundeven by killing these creatures
+3. He who is free from the egoistic notion whose intelligence is not tainted by good or evil though he slays these people he does not slay nor is he bound by the action
+4. He whose mental disposition is not dominated by the sense of I and whose intellect is not stainedhe even if he slays these worlds does not really slay any and is not fettered
+5. He who has no pride and whose intellect is unalloyed by attachment even though he kills these people he does not kill them and his act does not bind him
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 18.18 spoken by भगवान. [/INST] Verse 18.18 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: जञन जञय परजञत तरवध करमचदन करण करम करतत तरवध करमसगरह 1818
+
+Translations:
+1. Knowledge the object of knowledge and the knower are the threefold incitements to action The instrument the act and the agent are the threefold constituents of action
+2. Knowledge the object of knowledge and the knowerthese are the threefold inducements to action The comprehension of actions comes under three heads the instruments the object and the subject
+3. Knowledge the knowable and the knower form the threefold impulse for action the organ the action and the agent form the threefold basis of action
+4. The instrument of knowledge the object of knowledge and the knowing subjectthe prompting in action consisting of these threefold elementsis the proper grasping of action with threefold elements namely the instrument the object and the agent
+5. Knowledge the knower and the object of knowledge are the three incentives to action and the act the actor and the instrument are the threefold constituents
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 18.19 spoken by भगवान. [/INST] Verse 18.19 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: जञन करम च करत च तरधव गणभदत परचयत गणसखयन यथवचछण तनयप 1819
+
+Translations:
+1. Knowledge action and agent are declared in the science of the Gunas to be of three kinds according to the difference in the Gunas Listen to them also as they are
+2. Knowledge action and agent are stated in the teaching about the gunas to be only of three kinds according to the differences of the gunas Hear about them also as they are
+3. Knowledge action and actor are declared in the science of the Gunas Sankhya philosophy to be of three kinds only according to the distinction of the Gunas Of these hear duly
+4. The instrument of knowledge the object and the agent are just three kinds due to the differences in the strandsthus it is declared in enumerating the strands You must also listen to these from Me as they are
+5. The knowledge the action and the doer differ according to their qualities Listen to this as well
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 18.20 spoken by भगवान. [/INST] Verse 18.20 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: सरवभतष यनक भवमवययमकषत अवभकत वभकतष तजजञन वदध सततवकम 1820
+
+Translations:
+1. Know that knowledge to be sattvika by which one sees in all beings an immutable existence undivided even in the divided
+2. Know that knowledge to originate from sattva through which one sees a single undecaying undivided entity in all the diversified things
+3. That by which one sees the indestructible Reality in all beings not separate in any of themknow that knowledge to be Sattvic
+4. That instrument of knowledge by means of which one perceives the singular immutable existence in all beings the unclassified among the classified onesthat you must know to be born of the Sattva Strand
+5. That knowledge which sees the One Indestructible in all beings the One Indivisible in all separate lives can be truly called Pure Knowledge
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 18.21 spoken by भगवान. [/INST] Verse 18.21 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: पथकतवन त यजजञन ननभवनपथगवधन वतत सरवष भतष तजजञन वदध रजसम 1821
+
+Translations:
+1. But that knowledge which sees all beings due to their individual nature as distinct entitiesknow that knowledge to be Rajasic
+2. But know that knowledge to originate from rajas which amidst all things apprehends the different entities of various kinds as distinct as possessing distinct selves
+3. But that knowledge which sees in all beings various entities of distinct kinds as being distinct from one another know thou that knowledge to be Rajasic
+4. That instrument of knowledge by means of which one considers the varied natures of different sorts in all beings as truly distinctthat is regarded to be of the Rajas strand
+5. The knowledge that perceives the manifold existence in all beings as separate comes from passion
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 18.22 spoken by भगवान. [/INST] Verse 18.22 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: यतत कतसनवदकसमनकरय सकतमहतकम अतततवरथवदलप च तततमसमदहतम 1822
+
+Translations:
+1. But that knowledge is declared to be Tamasika which clings to one single act as if it were the whole which is not based on reason and which is false and insignificant
+2. But that knowledge is said to be born of tamas which is confined to one form as if it were all which is irrational unconcerned with truth and trivial
+3. But that which clings to one single effect as if it were the whole without reason without any foundation in Truth and is trivialthat is declared to be Tamasic
+4. That instrumentofknowledge because of which one not realizing the whole gets indulged without reason in a particular activity and which is unconcerned with the real nature of things and is insignificantthat is declared to be of the Tamas Strand
+5. But that which clings blindly to one idea as if it were all without logic truth or insight has its origin in darkness
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 18.23 spoken by भगवान. [/INST] Verse 18.23 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: नयत सङगरहतमरगदवषत कतम अफलपरपसन करम यतततसततवकमचयत 1823
+
+Translations:
+1. That obligatory act is said to be Sattvika which is done without attachment without desire or aversion and by one who seeks no fruit
+2. The daily obligatory action which is performed without attachment and without likes or dislikes by one who does not hanker for rewards is said to be born of sattva
+3. An action that is ordained free from attachment done without love or hatred and without desire for reward is declared to be Sattvic
+4. The object that has been acquired with determination without attachment and without desire or hatred by one who does not crave to reap the fruit of their action that is declared to be of the Sattva Strand
+5. An obligatory action done by one who is disinterested who neither likes nor dislikes it and gives no thought to the consequences that may follow such an action is Pure
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 18.24 spoken by भगवान. [/INST] Verse 18.24 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: यतत कमपसन करम सहङकरण व पन करयत बहलयस तदरजसमदहतम 1824
+
+Translations:
+1. But that act is said to be Rajasic which is performed with great effort by one who seeks to gratify their desires and under the prompting of egoism
+2. But that action is said to be born of rajas which is done by one desirous of results or by one who is egotistical and which is highly strenuous
+3. But that action which is done by one longing for the fulfillment of desires or gain with egotism or with much effort is declared to be Rajasic passionate
+4. The object which is abundant in afflictions and which is further desired by one who craves to attain the desired thing with the feeling of Ithat is considered to be of the Rajas Strand
+5. But even though an action involves the most strenuous endeavor yet if the doer is seeking to gratify their desires and is filled with personal vanity it may be assumed to originate in passion
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 18.25 spoken by भगवान. [/INST] Verse 18.25 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: अनबनध कषय हसमनपकषय च परषम महदरभयत करम यततततमसमचयत 1825
+
+Translations:
+1. That act is said to be Tamasika which is undertaken through delusion without regard to consequences loss injury and ones own capacity
+2. That action is said to be born of tamas which is undertaken out of delusion without consideration of its consequences loss harm and ability
+3. That action which is undertaken from delusion without regard for the consequences loss injury and ones own ability is declared to be Tamasic dark
+4. The object which is gained due to ignorance without considering the result the loss the injury to others and ones own strengththat is declared to be of the Tamas Strand
+5. An action undertaken through delusion with no regard to the spiritual implications the capacity of the doer or the potential harm that may follow is assumed to be a product of ignorance
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 18.26 spoken by भगवान. [/INST] Verse 18.26 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: मकतसङगऽनहवद धतयतसहसमनवत सदधयसदधयरनरवकर करत सततवक उचयत 1826
+
+Translations:
+1. That agent is said to be Sattvika who is free from attachment who does not boast of himself who is endowed with steadiness and zeal and who is unaffected by success and failure
+2. Ast introduces this verse with Idanim kartrbhedah ucyate Now is being stated the distinctions among the agentsTr The agent who is free from attachment Attachment to results or the idea of agentship not egotistical endowed with fortitude and diligence and unperturbed by success and failure is said to be possessed of sattva
+3. An agent who is free from attachment nonegoistic endowed with firmness and enthusiasm and unaffected by success or failure is considered to be of a Sattvic pure nature
+4. The agent who is free from attachment who does not make any speech of egoism who is full of contentment and enthusiasm and who does not change mentally in success or failurethat agent is said to be of the Sattva nature
+5. But when a person has no sentiment or ego when they possess courage and confidence not caring whether they succeed or fail then their action arises from purity
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 18.27 spoken by भगवान. [/INST] Verse 18.27 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: रग करमफलपरपसरलबध हसतमकऽशच हरषशकनवत करत रजस परकरतत 1827
+
+Translations:
+1. That doer is called Rajasika who is passionate who seeks the fruits of his actions who is greedy harmful and impure and who is swayed by delight and grief
+2. The agent who has attachment who is desirous of the results of actions covetous cruel by nature unclean and subject to joy and sorrow is declared to be possessed of rajas
+3. Passionate desiring to obtain the reward of their actions greedy cruel impure moved by joy and sorrow such an agent is said to be Rajasic
+4. The agent who is a man of passion who craves the fruit of his actions and is avaricious who is injurious by nature impure and is overpowered by joy and griefthat agent is proclaimed to be of the Rajas Strand
+5. In one who is impulsive greedy looking for reward violent impure and torn between joy and sorrow it may be assumed that Passion is predominant
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 18.28 spoken by भगवान. [/INST] Verse 18.28 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: अयकत परकत सतबध शठ नषकतकऽलस वषद दरघसतर च करत तमस उचयत 1828
+
+Translations:
+1. That doer is said to be Tamasika who is unqualified unrefined obstinate depraved dishonest indolent despondent and lethargic
+2. The agent who is unsteady naive inflexible deceitful wicked lazy sullen and procrastinating is said to be possessed of tamas
+3. Unsteady vulgar inflexible deceitful malicious lazy despondent and procrastinatingsuch an agent is called Tamasic
+4. The agent who does not exert is vulgar obstinate and deceitful they are a man of wickedness and are lazy sorrowful and procrastinatingsuch an agent is said to be of the Tamas strand
+5. While he whose purpose is weak who is lowminded stubborn dishonest malicious lazy despondent and procrastinatinghe may be assumed to be in darkness
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 18.29 spoken by भगवान. [/INST] Verse 18.29 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: बदधरभद धतशचव गणतसतरवध शरण परचयमनमशषण पथकतवन धनञजय 1829
+
+Translations:
+1. Hear now O Arjuna the threefold division of Buddhi reason and Dhrti fortitude according to the Gunas to be fully and severally set forth
+2. O Dhananjaya listen to the classification of the intellect and fortitude which is threefold according to the gunas while it is being stated in detail and separately
+3. Hear thou the threefold division of intellect and firmness according to the Gunas as I declare them fully and distinctly O Arjuna
+4. You must listen to Me as I expound the threefold division of the intellect and content both completely and individually based on the Strands O Dhananjaya
+5. Reason and conviction are threefold according to the quality that is dominant I will explain them fully and separately O Arjuna
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 18.30 spoken by भगवान. [/INST] Verse 18.30 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: परवतत च नवतत च करयकरय भयभय बनध मकष च य वतत बदध स परथ सततवक 1830
+
+Translations:
+1. That Buddhi O Arjuna which knows activity and renunciation what should be done and what should not be done fear and fearlessness bondage and releasethat Buddhi is Sattvika
+2. O Partha that intellect is born of sattva which understands action and withdrawal duty and what is not duty the sources of fear and fearlessness as well as bondage and freedom
+3. The intellect which knows the path of work and renunciation what should be done and what should not be done fear and fearlessness bondage and liberationthat intellect is Sattvic pure O Arjuna
+4. The intellect which knows the activity and the cessation from activity the proper and improper actions the fear and nonfear and the bondage and emancipationthat intellect is considered to be of the Sattva Strand
+5. That intellect which understands the creation and dissolution of life what actions should be done and what not which discriminates between fear and fearlessness bondage and deliverance is Pure
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 18.31 spoken by भगवान. [/INST] Verse 18.31 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: यय धरममधरम च करय चकरयमव च अयथवतपरजनत बदध स परथ रजस 1831
+
+Translations:
+1. The Buddhi that gives an erroneous knowledge of Dharma and Adharma its opposite and also of what should be done and what should not be done O Arjuna is Rajasic
+2. O Partha that intellect is born of rajas with which one wrongly understands virtue and vice as well as what ought to be done and ought not to be done
+3. That by which one wrongly understands dharma and adharma and also what ought to be done and what ought not to be donethat intellect O Arjuna is rajasic passionate
+4. The intellect by means of which one decides incorrectly between the righteous and the unrighteous and what is a proper action and an improper onethat intellect is of the Rajas O son of Prtha
+5. The intellect that does not understand what is right and wrong and what should be done and not done is under the sway of Passion
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 18.32 spoken by भगवान. [/INST] Verse 18.32 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: अधरम धरममत य मनयत तमसऽऽवत सरवरथनवपरतशच बदध स परथ तमस 1832
+
+Translations:
+1. That Buddhi O Arjuna which enveloped in darkness regards Adharma as Dharma and reverses every value is Tamasika
+2. O Partha that intellect is born of tamas which being covered by darkness considers vice as virtue and indeed perceives all things contrary to what they are
+3. That intellect O Arjuna which is enveloped in darkness and sees Adharma as Dharma and all things perverted is Tamasic dark
+4. The intellect which containing darkness ignorance conceives the unrighteous one as righteous and all things topsyturvythat intellect is deemed to be of the Tamas Strand
+5. And that which shrouded in Ignorance thinks wrong to be right and sees everything perversely O Arjuna that intellect is ruled by Darkness
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 18.33 spoken by भगवान. [/INST] Verse 18.33 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: धतय यय धरयत मनपरणनदरयकरय यगनवयभचरणय धत स परथ सततवक 1833
+
+Translations:
+1. That fortitude by which one maintains the unwavering activities of the mind and vital force and these senseorgans through yogathat fortitude is of the nature of sattva
+2. O Partha the firmness that is unfailing through concentration with which one restrains the functions of the mind vital forces and the organsthat firmness is born of sattva
+3. The unwavering firmness through which Yoga restrains the functions of the mind lifeforce and sensesthat firmness O Arjuna is Sattvic pure
+4. The unfailing content by which one restrains through Yoga the activities of the mind the living breath and the senses is considered to be of the Sattva strand
+5. The conviction and steady concentration with which the mind the energy and the senses are controlledO Arjunaare the result of purity
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 18.34 spoken by भगवान. [/INST] Verse 18.34 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: यय त धरमकमरथन धतय धरयतऽरजन परसङगन फलकङकष धत स परथ रजस 1834
+
+Translations:
+1. That dhṛti O Arjuna by which one who is desirous of fruits longs for them with intense attachment and holds fast to duty desire and wealththat dhṛti is rajasika
+2. But O Partha the steadfastness with which one holds on to righteousness covetable things and wealth desiring their fruits as the occasion for each arises that steadfastness is born of rajas
+3. But that O Arjuna by which one holds fast to Dharma duty enjoyment of pleasures and earning of wealth on account of attachment and desire for rewardthat firmness O Arjuna is Rajasic passionate
+4. O Arjuna The contentment by which one restrains ones bounden duty pleasure and wealth and consequently desires the fruits of actionthat contentment is of the Rajas strand O son of Prtha
+5. The conviction that always holds fast to rituals selfinterest and wealth for the sake of what they may bring forth comes from passion
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 18.35 spoken by भगवान. [/INST] Verse 18.35 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: यय सवपन भय शक वषद मदमव च न वमञचत दरमध धत स परथ तमस 1835
+
+Translations:
+1. That Dhrti by which a foolish person does not give up sleep fear grief depression and passion O Arjuna is of the nature of Tamas
+2. That firmness is considered to be born of tamas due to which a person with a corrupt intellect does not give up sleep fear sorrow despondency as well as sensuality
+3. That firmness O Arjuna by which a stupid man does not abandon sleep fear grief despair and conceit is Tamasic
+4. The contentment where a foolish man does not give up his sleep fear grief despondency and arrogancethat contentment is deemed to be of the Tamas Strand
+5. And that which clings perversely to false idealism fear grief despair and vanity is the product of ignorance
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 18.36 spoken by भगवान. [/INST] Verse 18.36 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: सख तवदन तरवध शरण म भरतरषभ अभयसदरमत यतर दखनत च नगचछत 1836
+
+Translations:
+1. Now hear from Me O Arjuna the threefold division of pleasure৷৷ that in which one rejoices through long practice and in which one comes to the end of pain
+2. Now hear from Me O scion of the Bharata dynasty as regards the three kinds of joy That in which one delights due to habit and certainly attains the cessation of sorrows S and SS take the second line of this verse along with the next verse referring to sattvika happinessTr
+3. And now O Arjuna hear from Me of the threefold pleasure in which one rejoices through practice and surely comes to the end of pain
+4. O best among the Bharatas Now you must also listen to Me about the threefold happiness wherein one delights in practice and attains the end of suffering
+5. Hear further the three kinds of pleasure That which increases day by day delivers one from misery
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 18.37 spoken by भगवान. [/INST] Verse 18.37 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: यततदगर वषमव परणमऽमतपमम ततसख सततवक परकतमतमबदधपरसदजम 1837
+
+Translations:
+1. That which at first is like a poison but becomes like an elixir in the end born from the serene state of mind focused on the Selfsuch pleasure is said to be Sattvika
+2. That which is like poison in the beginning but is likened to nectar in the end and which arises from the purity of ones intellectthat joy is spoken of as born of sattva
+3. That which is like poison at first but in the end like nectarthat happiness is declared to be sattvic born of the purity of ones own mind due to selfrealization
+4. The happiness which is like poison in the moment but is like nectar in the resultthat happiness born of serenity of the soul and intellect you must know to be of the sattva strand
+5. Which at first seems like poison but afterwards acts like nectarthat pleasure is pure for it is born of wisdom
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 18.38 spoken by भगवान. [/INST] Verse 18.38 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: वषयनदरयसयगदयततदगरऽमतपमम परणम वषमव ततसख रजस समतम 1838
+
+Translations:
+1. That pleasure which arises from the contact of senses with their objects which is like elixir at first but like poison in the end is said to be Rajasic
+2. That joy is referred to as born of rajas which arising from the contact of the organs and their objects is like nectar in the beginning but like poison in the end
+3. That happiness which arises from the contact of the senses with the objects which is initially like nectar but eventually like poison is said to be Rajasic
+4. The happiness which is like nectar at its due time due to the contact between the senses and senseobjects but which is like poison at the time of its resultthat is considered to be of the Rajas Strand
+5. That which at first is like nectar as the senses revel in their objects but in the end acts like poisonthat pleasure arises from Passion
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 18.39 spoken by भगवान. [/INST] Verse 18.39 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: यदगर चनबनध च सख महनमतमन नदरलसयपरमदतथ तततमसमदहतम 1839
+
+Translations:
+1. That pleasure which at the beginning and end deludes the self through sleep sloth and error is declared to be tamasic
+2. That joy is said to be born of tamas which both in the beginning and in the end is delusive to oneself and arises from sleep laziness and inadvertence
+3. That happiness which at first as well as in the end deludes the self and which arises from sleep indolence and heedlessnessthat is declared to be Tamasic
+4. The happiness that both initially and subsequently is of the nature of deluding the Self and which results from sleep indolence and heedlessnessthat is stated to be of the Tamas Strand
+5. While the pleasure that drugs the senses from start to finish which springs from indolence lethargy and follythat pleasure flows from Ignorance
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 18.40 spoken by भगवान. [/INST] Verse 18.40 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: न तदसत पथवय व दव दवष व पन सततव परकतजरमकत यदभ सयततरभरगण 1840
+
+Translations:
+1. There is no creature on earth or among the gods in heaven that is exempt from these three Gunas born of Prakrti
+2. There is no entity in the world nor among the gods in heaven that can be free from these three gunas born of Nature
+3. There is no being on earth or in heaven among the gods that is liberated from the three qualities born of Nature
+4. Whether on earth or among the gods in heaven there is not a single being that is free from these three strands born of material nature
+5. There is nothing anywhere on earth or in the higher worlds that is free from the three Qualities for they are born of Nature
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 18.41 spoken by भगवान. [/INST] Verse 18.41 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: बरहमणकषतरयवश शदरण च परतप करमण परवभकतन सवभवपरभवरगण 1841
+
+Translations:
+1. The duties of the Brahmanas Ksatriyas Vaisyas and Sudras are clearly divided O Arjuna according to their Gunas born of their nature
+2. O scorcher of enemies the duties of the Brahmanas Ksatriyas Vaisyas and Sudras have been fully classified according to the gunas born from Nature
+3. Of Brahmanas Kshatriyas Vaisyas and Sudras O Arjuna the duties are distributed according to the qualities born of their own nature
+4. The duties of the Brahmanas the Kshatriyas the Vaishyas and the Shudras are properly classified according to the qualities that are the sources of their nature O scorcher of foes
+5. O Arjuna The duties of spiritual teachers the soldiers the traders and the servants have all been fixed according to the dominant quality in their nature
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 18.42 spoken by भगवान. [/INST] Verse 18.42 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: शम दमसतप शच कषनतररजवमव च जञन वजञनमसतकय बरहमकरम सवभवजम 1842
+
+Translations:
+1. The control of the senses and mind austerity purity forbearance uprightness knowledge special knowledge and faithall these constitute the duty of a Brahmana born of his inherent nature
+2. The natural duties of the Brahmanas are the control of the internal and external organs austerity purity forgiveness straightforwardness knowledge as well as wisdom Knowledge refers to the understanding of subjects presented by the scriptures wisdom means making them matters of ones own experience and faith
+3. Serenity selfrestraint austerity purity forgiveness and uprightness as well as knowledge realization and belief in God are the duties of Brahmanas born of their own nature
+4. Quietude selfcontrol purity forbearance straightforwardness knowledge wisdom and faith in another world are the duties of the Brahmanas born of their nature
+5. Serenity selfrestraint austerity purity forgiveness uprightness knowledge wisdom and faith in Godthese constitute the duty of a spiritual teacher
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 18.43 spoken by भगवान. [/INST] Verse 18.43 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: शरय तज धतरदकषय यदध चपयपलयनम दनमशवरभवशच कषतर करम सवभवजम 1843
+
+Translations:
+1. Valor invincibility steadiness dexterity and not fleeing in battle generosity and regality are the duties of a Kshatriya born of his inherent nature
+2. The natural duties of the Ksatriyas are heroism boldness fortitude capability and not retreating from battle generosity and lordliness
+3. Prowess splendor firmness dexterity and not fleeing from battle generosity and lordliness are the duties of the Kshatriyas born of their own nature
+4. Heroic deeds fiery energy firmness dexterity and also nonattachment form the duties of the Ksatriyas born of their nature in battle giving gifts and overlordship
+5. Valor glory firmness skill generosity steadiness in battle and the ability to rulethese constitute the duty of a soldier They flow from his own nature
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 18.44 spoken by भगवान. [/INST] Verse 18.44 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: कषगरकषयवणजय वशयकरम सवभवजम परचरयतमक करम शदरसयप सवभवजम 1844
+
+Translations:
+1. Agriculture cattlebreeding and trade are the duties of the Vaisya born of their nature And the duty of a Sudra is one of service born of their nature
+2. The natural duties of the Vaisyas are agriculture cattlerearing and trading The natural duty of the Sudras too is in the form of service
+3. Agriculture cattlerearing and trade are the duties of the Vaisya merchant born of their own nature and service is the duty of the Sudra servantclass born of their own nature
+4. Ploughing tending to cattle and trading are the actions of the Vaisyas born of their nature The action of service is of the Sudras born of their nature
+5. Agriculture the protection of cows and trade are the duties of a trader in accordance with his nature The duty of a servant is to serve which also agrees with his nature
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 18.45 spoken by भगवान. [/INST] Verse 18.45 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: सव सव करमणयभरत ससदध लभत नर सवकरमनरत सदध यथ वनदत तचछण 1845
+
+Translations:
+1. Devoting oneself to ones duty one attains perfection Hear now how one devoted to their own duty attains perfection
+2. Being devoted to his own duty one attains complete success Hear how one devoted to their own duty achieves success
+3. Each person devoted to their own duty attains perfection How they attain perfection while being engaged in their own duty hear now
+4. A person devoted to their own respective action attains success How one attains success through devotion to their own action that you must hear from Me
+5. Perfection is attained when one diligently attends to their duty Listen and I will tell you how it is attained by one who always minds their own duty
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 18.46 spoken by भगवान. [/INST] Verse 18.46 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: यत परवततरभतन यन सरवमद ततम सवकरमण तमभयरचय सदध वनदत मनव 1846
+
+Translations:
+1. From whom all beings arise and by whom all this is pervadedby worshipping Him with ones own duty one reaches perfection
+2. A human being achieves success by adoring through his own duties Him from whom is the origin of creatures and by whom all this is pervaded
+3. He from whom all the beings have evolved and by whom all this is pervaded worshipping Him with his own duty one attains perfection
+4. From whence the activities of the beings arise and by which this universe is pervadedworshipping That by ones own prescribed action one attains success
+5. One reaches perfection by dedicating their actions to God Who is the source of all being and fills everything
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 18.47 spoken by भगवान. [/INST] Verse 18.47 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: शरयनसवधरम वगण परधरमतसवनषठतत सवभवनयत करम करवननपनत कलबषम 1847
+
+Translations:
+1. Better is ones own duty though ill done than the duty of another though wellperformed When one does the duty ordained by their own nature they incur no stain
+2. Ones own duty though defective is superior to anothers duty well performed By performing a duty according to ones own nature one does not incur sin
+3. Better is ones own duty even if it is destitute of merits than the duty of another well performed He who does the duty ordained by his own nature incurs no sin
+4. Better is ones own prescribed duties born of ones nature even though it is devoid of excellence than anothers duty well executed the doer of duty dependent on ones own nature does not incur sin
+5. It is better to do ones own duty however defective it may be than to follow the duty of another however well one may perform it He who does his duty as his own nature reveals it never commits a sin
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 18.48 spoken by भगवान. [/INST] Verse 18.48 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: सहज करम कनतय सदषमप न तयजत सरवरमभ ह दषण धमनगनरववत 1848
+
+Translations:
+1. One should not relinquish ones work O Arjuna though it may be imperfect for all endeavors are enveloped by imperfections as fire is by smoke
+2. O son of Kunti one should not give up the duty to which one is born even though it be imperfect For all undertakings are surrounded by evil as fire is with smoke
+3. One should not O Arjuna abandon the duty to which one is born though it may be faulty for all undertakings are enveloped by evil just as fire is by smoke
+4. O son of Kunti One should not give up their natureborn duty even if it appears to be defective For all beginnings are enveloped by harm just as fire is by smoke
+5. The duty that falls to ones lot of its own accord should not be abandoned though it may have its defects All acts are marred by defects just as fire is obscured by smoke
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 18.49 spoken by भगवान. [/INST] Verse 18.49 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: असकतबदध सरवतर जततम वगतसपह नषकरमयसदध परम सनयसनधगचछत 1849
+
+Translations:
+1. He whose understanding is unattached on all sides whose self is controlled who is free from desireshe attains the supreme perfection transcending all activity through renunciation
+2. He whose intellect remains unattached to everything who has conquered his internal organs and is desireless attains through monasticism the supreme perfection consisting of the state of one free from duties
+3. He whose intellect is unattached everywhere who has subdued his self from whom desire has fled he attains the supreme state of freedom from action through renunciation
+4. He whose mind entertains no attachment to anything who is selfcontrolled and is free from cravinghe attains by means of renunciation the supreme success of actionlessness
+5. He whose mind is entirely detached who has conquered himself and whose desires have vanished reaches that stage of perfect freedom through his renunciation where action completes itself and leaves no seed
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 18.50 spoken by भगवान. [/INST] Verse 18.50 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: सदध परपत यथ बरहम तथपनत नबध म समसनव कनतय नषठ जञनसय य पर 1850
+
+Translations:
+1. Learn from me O Arjuna in brief how one who has attained perfection attains the Brahmanthe supreme consummation of knowledge
+2. Understand for certain from Me in brief indeed O son of Kunti that process by which one who has achieved success attains Brahman which is the supreme consummation of knowledge
+3. Learn from Me O Arjuna in brief how one who has attained perfection reaches Brahmanthe Eternal that supreme state of knowledge
+4. Having attained success how one attains Brahmanan attainment which is confirmed to be the final beatitude of true knowledgethat you must learn from Me briefly
+5. I will now state briefly how one who has reached perfection finds the Eternal Spirit the state of Supreme Wisdom
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 18.51 spoken by भगवान. [/INST] Verse 18.51 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: बदधय वशदधय यकत धतयऽऽतमन नयमय च शबददन वषयसतयकतव रगदवष वयदसय च 1851
+
+Translations:
+1. Endowed with a purified understanding subduing the mind with steadiness relinquishing sound and other objects of the senses and casting aside love and hate
+2. Endowed with a pure intellect and controlling oneself with fortitude one should reject the objects beginning from sound sound touch form color taste and smell Tr and eliminate attachment and hatred
+3. Endowed with a pure intellect controlling the self through firmness relinquishing sound and other objects and abandoning attraction and hatred
+4. He who has attained a completely pure intellect by firmly controlling his mind and renouncing senseobjects sound and driving out desire and hatred
+5. Guided always by pure reason bravely restraining himself renouncing the objects of sense and giving up attachment and hatred he attains peace
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 18.52 spoken by भगवान. [/INST] Verse 18.52 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: ववकतसव लघवश यतवककयमनस धयनयगपर नतय वरगय समपशरत 1852
+
+Translations:
+1. Resorting to solitude eating sparingly restraining speech body and mind ever engaged in the yoga of meditation and taking refuge in dispassion
+2. One who resorts to solitude eats sparingly has control over their speech body and mind for whom meditation and concentration are ever the highest duty and who is possessed of dispassion
+3. Dwelling in solitude eating sparingly with speech body and mind subdued always engaged in meditation and concentration and resorting to dispassion
+4. Who enjoys solitude eats sparingly has controlled their speech body and mind who is devoted to the practice of meditation and yoga and who has taken refuge in perpetual desirelessness
+5. Enjoying solitude being abstemious having his body mind and speech under perfect control and being absorbed in meditation he becomes freealways filled with the spirit of renunciation
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 18.53 spoken by भगवान. [/INST] Verse 18.53 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: अहङकर बल दरप कम करध परगरहम वमचय नरमम शनत बरहमभयय कलपत 1853
+
+Translations:
+1. Forsaking egoism power pride desire wrath and possessions with no feeling of mine and tranquil he becomes worthy of the state of Brahman
+2. Having discarded egotism force pride desire anger and superfluous possessions and being free from the idea of possession and serene that person is fit for becoming Brahman
+3. Having abandoned egoism strength arrogance desire anger and covetousness and being free from the notion of mine and peaceful he is fit for becoming Brahman
+4. Relinquishing egotism violence pride desire wrath and the sense of possession he the unselfish and calm one is capable of becoming the Brahman
+5. Having abandoned selfishness power arrogance anger and desire possessing nothing of his own and having attained peace he is fit to join the Eternal Spirit
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 18.54 spoken by भगवान. [/INST] Verse 18.54 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: बरहमभत परसननतम न शचत न कङकषत सम सरवष भतष मदभकत लभत परम 1854
+
+Translations:
+1. Having realized the state of Brahman tranquil he neither grieves nor craves Regarding all beings alike he attains supreme devotion to Me
+2. One who has become Brahman and has attained the blissful Self does not grieve nor desire Becoming the same towards all beings he attains supreme devotion to Me
+3. Becoming Brahman serene in the Self he neither grieves nor desires he is the same to all beings and obtains supreme devotion to Me
+4. Having become the Brahman the sereneminded one neither grieves nor rejoices remaining equal to all beings he gains the highest devotion to Me
+5. When he unites with the Eternal and his soul knows the bliss of the Self he feels no desire or regret he regards all beings equally and enjoys the blessing of supreme devotion to Me
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 18.55 spoken by भगवान. [/INST] Verse 18.55 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: भकतय ममभजनत यवनयशचसम तततवत तत म तततवत जञतव वशत तदननतरम 1855
+
+Translations:
+1. Through devotion he comes to know Me fullywho and what I am in reality who I am and how I am Knowing Me thus in truth he forthwith enters into Me
+2. Through devotion he knows Me in reality as to what and who I am Then having known Me truly he enters into Me immediately afterward
+3. By devotion he knows Me in truth who and what I am then having known Me in truth he immediately enters into the Supreme
+4. Through devotion he comes to know of Me Who I am and how in fact I amhaving correctly known Me he enters into Me Then afterwards
+5. By such devotion he sees Me who I am and what I am and thus realizing the truth he enters into My kingdom
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 18.56 spoken by भगवान. [/INST] Verse 18.56 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: सरवकरमणयप सद करवण मदवयपशरय मतपरसददवपनत शशवत पदमवययम 1856
+
+Translations:
+1. Taking refuge in Me and performing all works constantly one by My grace attains the eternal and immutable abode
+2. Ever engaging in all actions one to whom I am the refuge attains the eternal immutable state through my grace
+3. Having taken refuge in Me and doing all actions by My grace he obtains the eternal indestructible state of being
+4. Performing all his actions all the time and taking refuge in Me he attains through My grace the eternal changeless state
+5. Relying on Me in all his actions and doing them for My sake he attains by My grace eternal and unchangeable life
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 18.57 spoken by भगवान. [/INST] Verse 18.57 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: चतस सरवकरमण मय सनयसय मतपर बदधयगमपशरतय मचचतत सतत भव 1857
+
+Translations:
+1. Surrender all your actions to Me with your mind keep Me as your goal and practice Buddhiyoga focusing your thoughts on Me always
+2. Mentally surrendering all actions to Me and accepting Me as the supreme keep your mind ever fixed on Me by resorting to the concentration of your intellect
+3. Mentally renouncing all actions in Me having Me as the highest goal and resorting to the yoga of discrimination do thou ever fix thy mind on Me
+4. Hence O descendant of Bharata renounce all actions in Me by your mind and take hold of the knowledgeYoga Always keep your thoughtorgan directed towards Me
+5. Surrender your actions to Me live in Me focus your intellect on Me and always think of Me
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 18.58 spoken by भगवान. [/INST] Verse 18.58 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: मचचतत सरवदरगण मतपरसदततरषयस अथ चततवमहङकरनन शरषयस वनङकषयस 1858
+
+Translations:
+1. Focusing your thoughts on Me you shall by My grace cross over all difficulties If however out of selfconceit you do not heed Me you will perish
+2. Having your mind fixed on Me you will cross over all difficulties by My grace If however you do not listen out of egotism you will be destroyed
+3. Fixing your mind on Me you shall by My grace overcome all obstacles but if you will not hear Me due to egoism you shall perish
+4. Having your thoughtorgan turned towards Me you shall pass over all obstacles by My Grace On the other hand if you dont give up your sense of ego you will not liberate yourself instead you will perish
+5. Fix your mind on Me and by My grace you will overcome the obstacles in your path But if misled by pride you do not listen then you will indeed be lost
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 18.59 spoken by भगवान. [/INST] Verse 18.59 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: यदहङकरमशरतय न यतसय इत मनयस मथयष वयवसयसत परकतसतव नयकषयत 1859
+
+Translations:
+1. If in your selfconceit you think I will not fight your resolve is futile Nature will compel you
+2. Though you think I shall not fight relying on egotism this determination of yours is vain Your nature will impel you
+3. If filled with egoism thou thinkest I will not fight then thy resolve is vain nature will compel thee
+4. In case holding fast to the sense of ego you think I shall not fight that resolve of yours will be useless Your own natural condition will incite you to fight
+5. If you in your vanity think of avoiding this fight your will shall not be fulfilled for Nature herself will compel you
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 18.60 spoken by भगवान. [/INST] Verse 18.60 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: सवभवजन कनतय नबदध सवन करमण करत नचछस यनमहतकरषयसयवशऽप तत 1860
+
+Translations:
+1. O Arjuna bound by your own duty born out of your own inner disposition and having no control over your own will you will be compelled to do that very thing which you now do not desire to do through delusion
+2. Being bound by your own duty born of nature O son of Kunti you will being helpless verily do that which you do not wish to do owing to indiscretion
+3. O Arjuna bound by your own Karma action born of your own nature that which from delusion you wish not to do even that you shall do helplessly
+4. O son of Kunti Being firmly bound by your own duty born of your own nature and thus not being independent you would perform what you do not wish to do due to your delusion
+5. O Arjuna Your duty binds you It has arisen from your own nature and that which you do not desire to do in your delusion you will do that very thing You are helpless
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 18.61 spoken by भगवान. [/INST] Verse 18.61 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: ईशवर सरवभतन हददशऽरजन तषठत भरमयनसरवभतन यनतररढन मयय 1861
+
+Translations:
+1. The Lord O Arjuna abides in the heart of every being spinning them round and round as if mounted on a wheel by His power
+2. O Arjuna the Lord resides in the region of the hearts of all creatures revolving through Maya all the creatures as though mounted on a machine
+3. The Lord dwells in the hearts of all beings O Arjuna causing all beings by His illusory power to revolve as if mounted on a machine
+4. O Arjuna This Lord dwells in the hearts of all beings causing by His trick of illusion all beings to whirl round as if they are mounted on a revolving mechanical contrivance
+5. God dwells in the hearts of all beings O Arjuna He causes them to revolve as it were on a wheel by His mystic power
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 18.62 spoken by भगवान. [/INST] Verse 18.62 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: तमव शरण गचछ सरवभवन भरत ततपरसदतपर शनत सथन परपसयस शशवतम 1862
+
+Translations:
+1. Seek refuge in Him alone O Arjuna with the entirety of your being By His grace you shall find supreme peace and an eternal abode
+2. Take refuge in Him alone with your whole being O scion of the Bharata dynasty Through His grace you will attain supreme peace and the eternal abode
+3. Fly to Him for refuge with all your being O Arjuna by His grace you will obtain supreme peace and the eternal abode
+4. To Him alone O descendant of Bharata you must go for refuge with all your thoughts Through My grace you will attain success and the eternal abode
+5. With all your strength fly to Him and surrender yourself and by His grace you will attain Supreme Peace and reach the Eternal Home
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 18.63 spoken by भगवान. [/INST] Verse 18.63 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: इत त जञनमखयत गहयदगहयतर मय वमशयतदशषण यथचछस तथ कर 1863
+
+Translations:
+1. Thus the knowledge the mystery of mysteries has been declared to you by Me Reflecting on it fully do as you will
+2. To you I have imparted this knowledge which is more secret than any secret Ponder over this as a whole and do as you like
+3. Thus wisdom more secret than secrecy itself has been declared to you by me Reflect on it fully then act as you wish
+4. Thus the path of wisdom a better secret than all other secrets has been expounded to you by Me comprehend it fully and then act as you wish
+5. Thus I have revealed to you the truth the mystery of mysteries Having thought it over you are free to act as you wish
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 18.64 spoken by भगवान. [/INST] Verse 18.64 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: सरवगहयतम भय शरण म परम वच इषटऽस म दढमत तत वकषयम त हतम 1864
+
+Translations:
+1. Hear again My supreme word the most secret of all as I am exceedingly fond of you I am telling you what is good for you
+2. Listen again to My highest utterance which is the most profound of all Since you are ever dear to Me I shall speak what is beneficial to you
+3. Hear again My supreme word most secret of all for you are dearly beloved of Me I will tell you what is good
+4. Yet again you must listen to My ultimate supreme messagethe highest secret of all You are My dear one and have a firm intellect so I shall tell you what is good for you
+5. Listen to My last word once more the deepest secret of all you are My beloved you are My friend and I speak for your welfare
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 18.65 spoken by भगवान. [/INST] Verse 18.65 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: मनमन भव मदभकत मदयज म नमसकर ममवषयस सतय त परतजन परयऽस म 1865
+
+Translations:
+1. Focus your mind on Me Be My devotee Worship Me Prostrate before Me You will come to Me alone I promise you truly for you are dear to Me
+2. Fix your mind on Me be devoted to Me offer sacrifices to Me and bow down to Me Thus you will come to Me alone I promise you this truth for you are dear to Me
+3. Fix your mind on Me be devoted to Me sacrifice to Me bow down to Me You will come to Me I truly promise you this for you are dear to Me
+4. Fix your mind on Me be devoted to Me offer oblations to Me and bow down to Me you will come to Me alone I promise you this truly for you are dear to Me
+5. Dedicate yourself to Me worship Me sacrifice all for Me prostrate yourself before Me and you will surely come to Me I truly pledge to you you are My beloved
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 18.66 spoken by भगवान. [/INST] Verse 18.66 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: सरवधरमनपरतयजय ममक शरण वरज अह तव सरवपपभय मकषयषयम म शच 1866
+
+Translations:
+1. Relinquishing all Dharmas completely seek Me alone for refuge I will release you from all sins grieve not
+2. Abandon all forms of rites and duties and take refuge in Me alone I will free you from all sins do not grieve
+3. Abandon all duties and take refuge in Me alone I will liberate you from all sins do not grieve
+4. Abandon all attributes and come to Me as your only refuge I will rescue you from all sins do not be sorrowful
+5. Give up your earthly duties surrender yourself to Me alone Do not be anxious I will absolve you from all your sins
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 18.67 spoken by भगवान. [/INST] Verse 18.67 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: इद त नतपसकय नभकतय कदचन न चशशरषव वचय न च म यऽभयसयत 1867
+
+Translations:
+1. Never should this be told by you to one who is not austere who is not a devotee nor to one who has no desire to listen nor certainly to him who speaks ill of Me
+2. This that I have taught should never be taught to one who is devoid of austerities one who is not a devotee one who does not render service or one who cavils at Me
+3. Never speak this to one who is devoid of austerities or devotion who does not render service who does not desire to listen or who cavils at Me
+4. This knowledge is for you and it should never be imparted to one who does not observe austerities to one who has no devotion to one who has no desire to listen and to one who is indignant towards Me
+5. Do not speak this to one who has not practiced austerities or to one who does not love or who will not listen or who mocks
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 18.68 spoken by भगवान. [/INST] Verse 18.68 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: य इम परम गहय मदभकतषवभधसयत भकत मय पर कतव ममवषयतयसशय 1868
+
+Translations:
+1. He who proclaims this supreme mystery among My devotees shall come to Me acquiring supreme devotion towards Me There is no doubt about this
+2. He who entertaining supreme devotion to Me speaks of this highest secret to My devotees will without doubt reach Me alone
+3. He who with supreme devotion to Me teaches this supreme secret to My devotees shall undoubtedly come to Me
+4. Whoever declares this highest secret to My devotees cultivating an utmost devotion towards Me and not entertaining any doubt shall reach Me
+5. But he who teaches this great secret to My devotees his is the highest devotion and he shall surely come to Me
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 18.69 spoken by भगवान. [/INST] Verse 18.69 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: न च तसमनमनषयष कशचनम परयकततम भवत न च म तसमदनय परयतर भव 1869
+
+Translations:
+1. There is no one among men who does dearer service to Me than him Nor shall there be anyone on earth dearer to Me than him
+2. And compared to him no other human is better at accomplishing what is dear to Me Furthermore there will be no one else in the world dearer to Me than him
+3. There is no one among men who does service dearer to Me nor shall there be anyone on earth dearer to Me than him
+4. And except for him there would be no one among men who is the best performer of what is dear to Me and there shall be no one else dearer to Me on earth
+5. There is no one among men who can perform a service dearer to Me than this nor is there any man on earth more beloved by Me than him
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 18.70 spoken by भगवान. [/INST] Verse 18.70 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: अधयषयत च य इम धरमय सवदमवय जञनयजञन तनहमषट सयमत म मत 1870
+
+Translations:
+1. And he who will study our dialogue which is consistent with Dharma by him I shall be worshipped through the sacrifice of knowledge that is My view
+2. And he who will study this sacred conversation between us two which is conducive to virtue by him I shall be adored through the Sacrifice of Knowledge This is My judgment
+3. And he who studies this sacred dialogue of ours by him I shall have been worshipped through the sacrifice of wisdom such is my conviction
+4. Whoever would learn this sacred dialogue of both of us by them I am delighted through the knowledgesacrifice This is my opinion
+5. He who will study this spiritual discourse of ours I assure you they shall thereby worship Me at the altar of Wisdom
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 18.71 spoken by भगवान. [/INST] Verse 18.71 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: शरदधवननसयशच शरणयदप य नर सऽप मकत शभललकनपरपनयतपणयकरमणम 1871
+
+Translations:
+1. And the man who listens to it with faith and without cavil he too shall be released and shall reach the auspicious realms of those who have performed virtuous deeds
+2. Any man who being reverent and free from caviling listens to this teaching with reverence he too becoming free shall attain the blessed worlds of those who perform virtuous deeds
+3. Also the man who hears this full of faith and free from malice shall attain to the happy worlds of those of righteous deeds and be liberated
+4. A man who would at least hear this with faith and without indignationhe too freed from sins will attain the auspicious worlds of those who have performed meritorious acts
+5. Yes he who listens to it with faith and without doubt even he freed from evil will rise to the worlds which the virtuous attain through righteous deeds
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 18.72 spoken by भगवान. [/INST] Verse 18.72 of the Bhagavad Gita, spoken by भगवान, is as follows:
+
+Sanskrit: कचचदतचछरत परथ तवयकगरण चतस कचचदजञनसमह परनषटसत धनञजय 1872
+
+Translations:
+1. Have you heard this O Arjuna with a singleminded focus Has your delusion caused by ignorance been dispelled
+2. O Partha have you listened to this with a onepointed mind O Dhananjaya has your delusion caused by ignorance been dispelled
+3. Has this been heard O Arjuna with onepointed focus Has the delusion of your ignorance been destroyed O Dhananjaya
+4. O son of Prtha Have you heard this with an attentive mind O Dhananjaya Has your strong delusion born of ignorance been completely destroyed
+5. O Arjuna have you listened attentively to My words Has your ignorance and delusion gone
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 18.73 spoken by अर्जुन. [/INST] Verse 18.73 of the Bhagavad Gita, spoken by अर्जुन, is as follows:
+
+Sanskrit: नषट मह समतरलबध तवतपरसदनमयचयत सथतऽसम गतसनदह करषय वचन तव 1873
+
+Translations:
+1. Arjuna said My delusion has been destroyed and by Your grace O Krsna I have gained knowledge Smrti Freed from doubts I stand steadfast and I will fulfill Your will
+2. Arjuna said O Acyuta my delusion has been destroyed and my memory has been regained through Your grace I stand with my doubt removed I shall follow Your instructions
+3. Arjuna said My delusion has been destroyed for I have gained my knowledge memory through Your grace O Krishna I am now free from doubts I will act according to Your word
+4. Arjuna said My delusion is destroyed I have regained my recollection through your grace O Acyuta I stand firm free of doubts I shall execute your command
+5. Arjuna replied My Lord O Immutable One My delusion has fled By Your Grace O Changeless One the light has dawned My doubts have been dispelled and I stand before You ready to do Your will
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 18.74 spoken by सञ्जय. [/INST] Verse 18.74 of the Bhagavad Gita, spoken by सञ्जय, is as follows:
+
+Sanskrit: इतयह वसदवसय परथसय च महतमन सवदमममशरषमदभत रमहरषणम 1874
+
+Translations:
+1. Sanjaya said Thus I have heard this wondrous dialogue between Vasudeva and the greatminded Arjuna which makes my hair stand on end
+2. Sanjaya said I thus heard this conversation between Vasudeva and the greatsouled Partha which is unique and makes ones hair stand on end
+3. Sanjaya said Thus I have heard this wonderful dialogue between Krishna and the highsouled Arjuna which causes ones hair to stand on end
+4. Sanjaya said Thus I have heard this wonderful and thrilling dialogue between Vasudeva and the mightyminded son of Prtha
+5. Sanjaya said I heard this rare wonderful and soulstirring discourse between Lord Shri Krishna and the greatsouled Arjuna
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 18.75 spoken by सञ्जय. [/INST] Verse 18.75 of the Bhagavad Gita, spoken by सञ्जय, is as follows:
+
+Sanskrit: वयसपरसदचछरतवनतदगहयमह परम यग यगशवरतकषणतसकषतकथयत सवयम 1875
+
+Translations:
+1. By the grace of Vyasa I have heard this supreme mystery of Yoga declared in person by Krsna the Lord of Yoga
+2. Through the favor of Vyasa I heard this secret concerning the supreme Yoga from Krishna the Lord of Yogas while He Himself was speaking
+3. Through the grace of Vyasa I have heard this supreme and most secret Yoga directly from Krishna the Lord of Yoga Himself declaring it
+4. Through the grace of Vyasa I have heard this highly secret supreme Yoga from Krsna the Lord of Yogis while He was imparting it personally
+5. Through the blessing of the sage Vyasa I heard this secret and noble science from the lips of its Master Lord Shri Krishna
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 18.76 spoken by सञ्जय. [/INST] Verse 18.76 of the Bhagavad Gita, spoken by सञ्जय, is as follows:
+
+Sanskrit: रजनससमतय ससमतय सवदमममदभतम कशवरजनय पणय हषयम च महरमह 1876
+
+Translations:
+1. O King remembering again and again this wondrous and auspicious dialogue between Sri Krishna and Arjuna I rejoice time and again
+2. And O King while repeatedly remembering this unique sacred dialogue between Kesava and Arjuna I rejoice every moment
+3. O King remembering this wonderful and holy dialogue between Krishna and Arjuna I continually rejoice
+4. O King By repeatedly recollecting this wonderful pious dialogue between Kesava and Arjuna I am filled with delight again and again
+5. O King The more I think of that marvelous and holy discourse the more I lose myself in joy
+</s>
+
+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 18.77 spoken by सञ्जय. [/INST] Verse 18.77 of the Bhagavad Gita, spoken by सञ्जय, is as follows:
+
+Sanskrit: तचच ससमतय ससमतय रपमतयदभत हर वसमय म महन रजन हषयम च पन पन 1877
+
+Translations:
+1. And remembering over and over again that most marvelous form of Hari great is my amazement O King and I rejoice again and again
+2. O King repeatedly recollecting that greatly extraordinary form of Hari I am struck with wonder and rejoice again and again
+3. And remembering again and again that most wonderful form of Hari I am filled with great wonder O King and I rejoice again and again
+4. O great king On recalling in my mind that extremely wonderful supreme form of Hari I am amazed and experience joy again and again
+5. As I recall again and again the exceeding beauty of the Lord I am filled with amazement and joy
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+<s>[INST] Provide the meaning and context of Bhagavad Gita verse 18.78 spoken by सञ्जय. [/INST] Verse 18.78 of the Bhagavad Gita, spoken by सञ्जय, is as follows:
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+Sanskrit: यतर यगशवर कषण यतर परथ धनरधर ततर शरर���जय भतरधरव नतरमतरमम 1878
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+Translations:
+1. Wherever there is Sri Krsna the Lord of Yoga and Arjuna the archer there is always fortune victory wealth and sound morality This is my firm conviction
+2. Where there is Krishna the Lord of yogas and where there is Partha the wielder of the bow there is fortune victory prosperity and unfailing prudence Such is my conviction
+3. Wherever Krishna the Lord of Yoga is and wherever Arjuna the wielder of the bow is there is prosperity victory happiness and a firm policy this is my conviction
+4. Where Krishna the Lord of Yogis remains where the son of Prtha holds his bow there lies fortune victory prosperity and firm justiceso I believe
+5. Wherever Lord Shri Krishna the Prince of Wisdom and Arjuna the Great Archer are I am certain that good fortune victory happiness and righteousness will follow
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