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I will declare that which is the object of knowledge, knowing which, one reaches immortality; the highest Brahman, having no beginning nor end, which cannot be said to be existent or non-existent. It has hands and feet on all sides, it has eyes, heads, and faces on all sides, it has ears on all sides, it stands pervading everything in the world. Possessed of the qualities of all the senses, (but) devoid of all senses, unattached, it supports all, is devoid of qualities, and the enjoyer of qualities. | Describe the scene or conversation in Bhagavad Gita Chapter 13, sentences 12-14. |
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It has hands and feet on all sides, it has eyes, heads, and faces on all sides, it has ears on all sides, it stands pervading everything in the world. Possessed of the qualities of all the senses, (but) devoid of all senses, unattached, it supports all, is devoid of qualities, and the enjoyer of qualities. It is within all things and without them; it is movable and also immovable; it is unknowable through (its) subtlety; it stands afar and near. | Describe the scene or conversation in Bhagavad Gita Chapter 13, sentences 13-15. |
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Possessed of the qualities of all the senses, (but) devoid of all senses, unattached, it supports all, is devoid of qualities, and the enjoyer of qualities. It is within all things and without them; it is movable and also immovable; it is unknowable through (its) subtlety; it stands afar and near. Not different in (different) things, but standing as though different, it should be known to be the supporter of (all) things, and that which absorbs and creates (them). | Describe the scene or conversation in Bhagavad Gita Chapter 13, sentences 14-16. |
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It is within all things and without them; it is movable and also immovable; it is unknowable through (its) subtlety; it stands afar and near. Not different in (different) things, but standing as though different, it should be known to be the supporter of (all) things, and that which absorbs and creates (them). It is the radiance even of the radiant (bodies); it is said (to be) beyond darkness. It is knowledge, the object of knowledge, that which is to be attained to by knowledge, and placed in the heart of all. | Describe the scene or conversation in Bhagavad Gita Chapter 13, sentences 15-17. |
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Not different in (different) things, but standing as though different, it should be known to be the supporter of (all) things, and that which absorbs and creates (them). It is the radiance even of the radiant (bodies); it is said (to be) beyond darkness. It is knowledge, the object of knowledge, that which is to be attained to by knowledge, and placed in the heart of all. Thus in brief have Kshetra, knowledge, and the object of knowledge been declared. My devotee, knowing this, becomes fit for assimilation with me. | Describe the scene or conversation in Bhagavad Gita Chapter 13, sentences 16-18. |
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It is the radiance even of the radiant (bodies); it is said (to be) beyond darkness. It is knowledge, the object of knowledge, that which is to be attained to by knowledge, and placed in the heart of all. Thus in brief have Kshetra, knowledge, and the object of knowledge been declared. My devotee, knowing this, becomes fit for assimilation with me. Know nature and spirit both (to be) without beginning, and know all developments and qualities (to be) produced from nature. | Describe the scene or conversation in Bhagavad Gita Chapter 13, sentences 17-19. |
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Thus in brief have Kshetra, knowledge, and the object of knowledge been declared. My devotee, knowing this, becomes fit for assimilation with me. Know nature and spirit both (to be) without beginning, and know all developments and qualities (to be) produced from nature. Nature is said to be the origin of the capacity of working (residing) in the body and the senses; and spirit is said (to be) the origin of the capacity of enjoying pleasures and pains. | Describe the scene or conversation in Bhagavad Gita Chapter 13, sentences 18-20. |
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Know nature and spirit both (to be) without beginning, and know all developments and qualities (to be) produced from nature. Nature is said to be the origin of the capacity of working (residing) in the body and the senses; and spirit is said (to be) the origin of the capacity of enjoying pleasures and pains. For spirit with nature joined, enjoys the qualities born of nature. And the cause of its birth in good or evil wombs is the connexion with the qualities. | Describe the scene or conversation in Bhagavad Gita Chapter 13, sentences 19-21. |
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Nature is said to be the origin of the capacity of working (residing) in the body and the senses; and spirit is said (to be) the origin of the capacity of enjoying pleasures and pains. For spirit with nature joined, enjoys the qualities born of nature. And the cause of its birth in good or evil wombs is the connexion with the qualities. The supreme spirit in this body is called supervisor, adviser, supporter, enjoyer, the great lord, and the supreme self also. | Describe the scene or conversation in Bhagavad Gita Chapter 13, sentences 20-22. |
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For spirit with nature joined, enjoys the qualities born of nature. And the cause of its birth in good or evil wombs is the connexion with the qualities. The supreme spirit in this body is called supervisor, adviser, supporter, enjoyer, the great lord, and the supreme self also. He who thus knows nature and spirit, together with the qualities, is not born again, however living. | Describe the scene or conversation in Bhagavad Gita Chapter 13, sentences 21-23. |
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The supreme spirit in this body is called supervisor, adviser, supporter, enjoyer, the great lord, and the supreme self also. He who thus knows nature and spirit, together with the qualities, is not born again, however living. Some by concentration see the self in the self by the self; others by the Sankhya-yoga; and others still by the Karma-yoga; | Describe the scene or conversation in Bhagavad Gita Chapter 13, sentences 22-24. |
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He who thus knows nature and spirit, together with the qualities, is not born again, however living. Some by concentration see the self in the self by the self; others by the Sankhya-yoga; and others still by the Karma-yoga; others yet, not knowing this, practise concentration, after hearing from others. They, too, being (thus) devoted to hearing (instruction) cross beyond death. | Describe the scene or conversation in Bhagavad Gita Chapter 13, sentences 23-25. |
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Some by concentration see the self in the self by the self; others by the Sankhya-yoga; and others still by the Karma-yoga; others yet, not knowing this, practise concentration, after hearing from others. They, too, being (thus) devoted to hearing (instruction) cross beyond death. Whatever thing movable or immovable comes into existence, know that to be from the connexion of Kshetra and Kshetragna, O chief of the descendants of Bharata! | Describe the scene or conversation in Bhagavad Gita Chapter 13, sentences 24-26. |
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others yet, not knowing this, practise concentration, after hearing from others. They, too, being (thus) devoted to hearing (instruction) cross beyond death. Whatever thing movable or immovable comes into existence, know that to be from the connexion of Kshetra and Kshetragna, O chief of the descendants of Bharata! He sees (truly), who sees the supreme lord abiding alike in all entities, and not destroyed though they are destroyed. | Describe the scene or conversation in Bhagavad Gita Chapter 13, sentences 25-27. |
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Whatever thing movable or immovable comes into existence, know that to be from the connexion of Kshetra and Kshetragna, O chief of the descendants of Bharata! He sees (truly), who sees the supreme lord abiding alike in all entities, and not destroyed though they are destroyed. For he who sees the lord abiding everywhere alike, does not destroy himself by himself, and then reaches the highest goal. | Describe the scene or conversation in Bhagavad Gita Chapter 13, sentences 26-28. |
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He sees (truly), who sees the supreme lord abiding alike in all entities, and not destroyed though they are destroyed. For he who sees the lord abiding everywhere alike, does not destroy himself by himself, and then reaches the highest goal. He sees (truly), who sees (all) actions (to be) in every way done by nature alone, and likewise the self (to be) not the doer. | Describe the scene or conversation in Bhagavad Gita Chapter 13, sentences 27-29. |
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For he who sees the lord abiding everywhere alike, does not destroy himself by himself, and then reaches the highest goal. He sees (truly), who sees (all) actions (to be) in every way done by nature alone, and likewise the self (to be) not the doer. When a man sees all the variety of entities as existing in one, and (all as) emanating from that, then he becomes (one with) the Brahman. | Describe the scene or conversation in Bhagavad Gita Chapter 13, sentences 28-30. |
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He sees (truly), who sees (all) actions (to be) in every way done by nature alone, and likewise the self (to be) not the doer. When a man sees all the variety of entities as existing in one, and (all as) emanating from that, then he becomes (one with) the Brahman. This inexhaustible supreme self, being without beginning and without qualities, does not act, and is not tainted, O son of Kunti! though stationed in the body. | Describe the scene or conversation in Bhagavad Gita Chapter 13, sentences 29-31. |
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When a man sees all the variety of entities as existing in one, and (all as) emanating from that, then he becomes (one with) the Brahman. This inexhaustible supreme self, being without beginning and without qualities, does not act, and is not tainted, O son of Kunti! though stationed in the body. As by (reason of its) subtlety the all-pervading space is not tainted, so the self stationed in every body is not tainted. | Describe the scene or conversation in Bhagavad Gita Chapter 13, sentences 30-32. |
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This inexhaustible supreme self, being without beginning and without qualities, does not act, and is not tainted, O son of Kunti! though stationed in the body. As by (reason of its) subtlety the all-pervading space is not tainted, so the self stationed in every body is not tainted. | Describe the scene or conversation in Bhagavad Gita Chapter 13, sentences 31-33. |
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As by (reason of its) subtlety the all-pervading space is not tainted, so the self stationed in every body is not tainted. As the sun singly lights up all this world, so the Kshetragna, O descendant of Bharata! lights up the whole Kshetra. Those who, with the eye of knowledge, thus understand the difference between Kshetra and Kshetragna, and the destruction of the nature of all entities, go to the supreme. The Deity said: Again I will declare (to you) the highest knowledge, the best of (all sorts of) knowledge, having learnt which, all sages have reached perfection beyond (the bonds of) this (body). | Describe the scene or conversation in Bhagavad Gita Chapter 14, sentences 32-1. |
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As the sun singly lights up all this world, so the Kshetragna, O descendant of Bharata! lights up the whole Kshetra. Those who, with the eye of knowledge, thus understand the difference between Kshetra and Kshetragna, and the destruction of the nature of all entities, go to the supreme. The Deity said: Again I will declare (to you) the highest knowledge, the best of (all sorts of) knowledge, having learnt which, all sages have reached perfection beyond (the bonds of) this (body). Those who, resorting to this knowledge, reach assimilation with my essence, are not born at the creation, and are not afflicted at the destruction (of the universe). | Describe the scene or conversation in Bhagavad Gita Chapter 14, sentences 33-2. |
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The Deity said: Again I will declare (to you) the highest knowledge, the best of (all sorts of) knowledge, having learnt which, all sages have reached perfection beyond (the bonds of) this (body). Those who, resorting to this knowledge, reach assimilation with my essence, are not born at the creation, and are not afflicted at the destruction (of the universe). The great Brahman is a womb for me, in which I cast the seed. From that, O descendant of Bharata! is the birth of all things. | Describe the scene or conversation in Bhagavad Gita Chapter 14, sentences 1-3. |
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Those who, resorting to this knowledge, reach assimilation with my essence, are not born at the creation, and are not afflicted at the destruction (of the universe). The great Brahman is a womb for me, in which I cast the seed. From that, O descendant of Bharata! is the birth of all things. Of the bodies, O son of Kunti! which are born from all wombs, the (main) womb is the great Brahman, and I (am) the father, the giver of the seed. | Describe the scene or conversation in Bhagavad Gita Chapter 14, sentences 2-4. |
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The great Brahman is a womb for me, in which I cast the seed. From that, O descendant of Bharata! is the birth of all things. Of the bodies, O son of Kunti! which are born from all wombs, the (main) womb is the great Brahman, and I (am) the father, the giver of the seed. Goodness, passion, darkness, these qualities born from nature, O you of mighty arms! bind down the inexhaustible soul in the body. | Describe the scene or conversation in Bhagavad Gita Chapter 14, sentences 3-5. |
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Of the bodies, O son of Kunti! which are born from all wombs, the (main) womb is the great Brahman, and I (am) the father, the giver of the seed. Goodness, passion, darkness, these qualities born from nature, O you of mighty arms! bind down the inexhaustible soul in the body. Of these, goodness, which, in consequence of being untainted, is enlightening and free from (all) misery, binds the soul, O sinless one! with the bond of pleasure and the bond of knowledge. | Describe the scene or conversation in Bhagavad Gita Chapter 14, sentences 4-6. |
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Goodness, passion, darkness, these qualities born from nature, O you of mighty arms! bind down the inexhaustible soul in the body. Of these, goodness, which, in consequence of being untainted, is enlightening and free from (all) misery, binds the soul, O sinless one! with the bond of pleasure and the bond of knowledge. Know that passion consists in being enamoured, and is produced from craving and attachment. That, O son of Kunti! binds down the embodied (self) with the bond of action. | Describe the scene or conversation in Bhagavad Gita Chapter 14, sentences 5-7. |
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Of these, goodness, which, in consequence of being untainted, is enlightening and free from (all) misery, binds the soul, O sinless one! with the bond of pleasure and the bond of knowledge. Know that passion consists in being enamoured, and is produced from craving and attachment. That, O son of Kunti! binds down the embodied (self) with the bond of action. Darkness (you must) know to be born of ignorance, it deludes all embodied (selfs). And that, O descendant of Bharata! binds down (the self) with heedlessness, indolence, and sleep. | Describe the scene or conversation in Bhagavad Gita Chapter 14, sentences 6-8. |
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Know that passion consists in being enamoured, and is produced from craving and attachment. That, O son of Kunti! binds down the embodied (self) with the bond of action. Darkness (you must) know to be born of ignorance, it deludes all embodied (selfs). And that, O descendant of Bharata! binds down (the self) with heedlessness, indolence, and sleep. Goodness unites (the self) with pleasure; passion, O descendant of Bharata! with action; and darkness with heedlessness, after shrouding up knowledge. | Describe the scene or conversation in Bhagavad Gita Chapter 14, sentences 7-9. |
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Darkness (you must) know to be born of ignorance, it deludes all embodied (selfs). And that, O descendant of Bharata! binds down (the self) with heedlessness, indolence, and sleep. Goodness unites (the self) with pleasure; passion, O descendant of Bharata! with action; and darkness with heedlessness, after shrouding up knowledge. Passion and darkness being repressed, goodness stands, O descendant of Bharata! Passion and goodness (being repressed), darkness; and likewise darkness and goodness (being repressed), passion. | Describe the scene or conversation in Bhagavad Gita Chapter 14, sentences 8-10. |
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Goodness unites (the self) with pleasure; passion, O descendant of Bharata! with action; and darkness with heedlessness, after shrouding up knowledge. Passion and darkness being repressed, goodness stands, O descendant of Bharata! Passion and goodness (being repressed), darkness; and likewise darkness and goodness (being repressed), passion. When in this body at all portals light (that is to say) knowledge prevails, then should one know goodness to be developed. | Describe the scene or conversation in Bhagavad Gita Chapter 14, sentences 9-11. |
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Passion and darkness being repressed, goodness stands, O descendant of Bharata! Passion and goodness (being repressed), darkness; and likewise darkness and goodness (being repressed), passion. When in this body at all portals light (that is to say) knowledge prevails, then should one know goodness to be developed. Avarice, activity, performance of actions, want of tranquillity, desire, these are produced, O chief of the descendants of Bharata! when passion is developed. | Describe the scene or conversation in Bhagavad Gita Chapter 14, sentences 10-12. |
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When in this body at all portals light (that is to say) knowledge prevails, then should one know goodness to be developed. Avarice, activity, performance of actions, want of tranquillity, desire, these are produced, O chief of the descendants of Bharata! when passion is developed. Want of light, want of activity heedlessness, and delusion, these are produced, O descendant of Kuru! when darkness is developed. | Describe the scene or conversation in Bhagavad Gita Chapter 14, sentences 11-13. |
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Avarice, activity, performance of actions, want of tranquillity, desire, these are produced, O chief of the descendants of Bharata! when passion is developed. Want of light, want of activity heedlessness, and delusion, these are produced, O descendant of Kuru! when darkness is developed. When an embodied (self) encounters death, while goodness is developed, then he reaches the untainted worlds of those who know the highest. | Describe the scene or conversation in Bhagavad Gita Chapter 14, sentences 12-14. |
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Want of light, want of activity heedlessness, and delusion, these are produced, O descendant of Kuru! when darkness is developed. When an embodied (self) encounters death, while goodness is developed, then he reaches the untainted worlds of those who know the highest. Encountering death during (the prevalence of) passion, he is born among those attached to action. Likewise, dying during (the prevalence of) darkness, he is born in the wombs of the ignorant. | Describe the scene or conversation in Bhagavad Gita Chapter 14, sentences 13-15. |
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When an embodied (self) encounters death, while goodness is developed, then he reaches the untainted worlds of those who know the highest. Encountering death during (the prevalence of) passion, he is born among those attached to action. Likewise, dying during (the prevalence of) darkness, he is born in the wombs of the ignorant. The fruit of meritorious action is said to be good, untainted; while the fruit of passion is misery; and the fruit of darkness ignorance. | Describe the scene or conversation in Bhagavad Gita Chapter 14, sentences 14-16. |
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Encountering death during (the prevalence of) passion, he is born among those attached to action. Likewise, dying during (the prevalence of) darkness, he is born in the wombs of the ignorant. The fruit of meritorious action is said to be good, untainted; while the fruit of passion is misery; and the fruit of darkness ignorance. From goodness is produced knowledge, from passion avarice, and from darkness heedlessness and delusion and ignorance also. | Describe the scene or conversation in Bhagavad Gita Chapter 14, sentences 15-17. |
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The fruit of meritorious action is said to be good, untainted; while the fruit of passion is misery; and the fruit of darkness ignorance. From goodness is produced knowledge, from passion avarice, and from darkness heedlessness and delusion and ignorance also. Those who adhere to (the ways of) goodness go up; the passionate remain in the middle; while those of the qualities of darkness, adhering to the ways of the lowest quality, go down. | Describe the scene or conversation in Bhagavad Gita Chapter 14, sentences 16-18. |
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From goodness is produced knowledge, from passion avarice, and from darkness heedlessness and delusion and ignorance also. Those who adhere to (the ways of) goodness go up; the passionate remain in the middle; while those of the qualities of darkness, adhering to the ways of the lowest quality, go down. When a right-seeing person sees none but the qualities (to be) the doers (of all action), and knows what is above the qualities, he enters into my essence. | Describe the scene or conversation in Bhagavad Gita Chapter 14, sentences 17-19. |
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Those who adhere to (the ways of) goodness go up; the passionate remain in the middle; while those of the qualities of darkness, adhering to the ways of the lowest quality, go down. When a right-seeing person sees none but the qualities (to be) the doers (of all action), and knows what is above the qualities, he enters into my essence. The embodied (self), who transcends these three qualities, from which bodies are produced, attains immortality, being freed from birth and death and old age and misery. | Describe the scene or conversation in Bhagavad Gita Chapter 14, sentences 18-20. |
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When a right-seeing person sees none but the qualities (to be) the doers (of all action), and knows what is above the qualities, he enters into my essence. The embodied (self), who transcends these three qualities, from which bodies are produced, attains immortality, being freed from birth and death and old age and misery. Arguna said: What are the characteristics, O lord! of one who has transcended these three qualities? What is his conduct, and how does he transcend these three qualities? | Describe the scene or conversation in Bhagavad Gita Chapter 14, sentences 19-21. |
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The embodied (self), who transcends these three qualities, from which bodies are produced, attains immortality, being freed from birth and death and old age and misery. Arguna said: What are the characteristics, O lord! of one who has transcended these three qualities? What is his conduct, and how does he transcend these three qualities? The Deity said: He is said to have transcended the qualities, O son of Pandu! who is not averse to light and activity and delusion (when they) prevail, and who does not desire (them when they) cease; | Describe the scene or conversation in Bhagavad Gita Chapter 14, sentences 20-22. |
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Arguna said: What are the characteristics, O lord! of one who has transcended these three qualities? What is his conduct, and how does he transcend these three qualities? The Deity said: He is said to have transcended the qualities, O son of Pandu! who is not averse to light and activity and delusion (when they) prevail, and who does not desire (them when they) cease; who sitting like one unconcerned is never perturbed by the qualities; who remains steady and moves not, (thinking) merely that the qualities exist; who is self-contained; | Describe the scene or conversation in Bhagavad Gita Chapter 14, sentences 21-23. |
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The Deity said: He is said to have transcended the qualities, O son of Pandu! who is not averse to light and activity and delusion (when they) prevail, and who does not desire (them when they) cease; who sitting like one unconcerned is never perturbed by the qualities; who remains steady and moves not, (thinking) merely that the qualities exist; who is self-contained; to whom pain and pleasure are alike; to whom a sod and a stone and gold are alike; to whom what is agreeable and what is disagreeable are alike; who has discernment; | Describe the scene or conversation in Bhagavad Gita Chapter 14, sentences 22-24. |
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who sitting like one unconcerned is never perturbed by the qualities; who remains steady and moves not, (thinking) merely that the qualities exist; who is self-contained; to whom pain and pleasure are alike; to whom a sod and a stone and gold are alike; to whom what is agreeable and what is disagreeable are alike; who has discernment; to whom censure and praise of himself are alike; who is alike in honour and dishonour; who is alike towards the sides of friends and foes; and who abandons all action. | Describe the scene or conversation in Bhagavad Gita Chapter 14, sentences 23-25. |
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to whom pain and pleasure are alike; to whom a sod and a stone and gold are alike; to whom what is agreeable and what is disagreeable are alike; who has discernment; to whom censure and praise of himself are alike; who is alike in honour and dishonour; who is alike towards the sides of friends and foes; and who abandons all action. And he who worships me with an unswerving devotion, transcends these qualities, and becomes fit for (entrance into) the essence of the Brahman. | Describe the scene or conversation in Bhagavad Gita Chapter 14, sentences 24-26. |
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to whom censure and praise of himself are alike; who is alike in honour and dishonour; who is alike towards the sides of friends and foes; and who abandons all action. And he who worships me with an unswerving devotion, transcends these qualities, and becomes fit for (entrance into) the essence of the Brahman. | Describe the scene or conversation in Bhagavad Gita Chapter 14, sentences 25-27. |
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And he who worships me with an unswerving devotion, transcends these qualities, and becomes fit for (entrance into) the essence of the Brahman. For I am the embodiment of the Brahman, of indefeasible immortality, of eternal piety, and of unbroken happiness. The Deity said: They say the inexhaustible Asvattha has (its) roots above, (its) branches below; the Khandas are its leaves. He who knows it knows the Vedas. | Describe the scene or conversation in Bhagavad Gita Chapter 15, sentences 26-1. |
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For I am the embodiment of the Brahman, of indefeasible immortality, of eternal piety, and of unbroken happiness. The Deity said: They say the inexhaustible Asvattha has (its) roots above, (its) branches below; the Khandas are its leaves. He who knows it knows the Vedas. Upwards and downwards extend its branches, which are enlarged by the qualities, and the sprouts of which are sensuous objects. And downwards to this human world are continued its roots which lead on to action. | Describe the scene or conversation in Bhagavad Gita Chapter 15, sentences 27-2. |
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The Deity said: They say the inexhaustible Asvattha has (its) roots above, (its) branches below; the Khandas are its leaves. He who knows it knows the Vedas. Upwards and downwards extend its branches, which are enlarged by the qualities, and the sprouts of which are sensuous objects. And downwards to this human world are continued its roots which lead on to action. Its form is not thus known here, nor (its) end, nor beginning, nor support. But having with the firm weapon of unconcern, cut this Asvattha, whose roots are firmly fixed, | Describe the scene or conversation in Bhagavad Gita Chapter 15, sentences 1-3. |
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Upwards and downwards extend its branches, which are enlarged by the qualities, and the sprouts of which are sensuous objects. And downwards to this human world are continued its roots which lead on to action. Its form is not thus known here, nor (its) end, nor beginning, nor support. But having with the firm weapon of unconcern, cut this Asvattha, whose roots are firmly fixed, then should one seek for that seat from which those that go there never return, (thinking) that one rests on that same primal being, from whom the ancient course (of worldly life) emanated. | Describe the scene or conversation in Bhagavad Gita Chapter 15, sentences 2-4. |
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Its form is not thus known here, nor (its) end, nor beginning, nor support. But having with the firm weapon of unconcern, cut this Asvattha, whose roots are firmly fixed, then should one seek for that seat from which those that go there never return, (thinking) that one rests on that same primal being, from whom the ancient course (of worldly life) emanated. Those who are free from pride and delusion, who have overcome the evils of attachment, who are constant in (contemplating) the relation of the supreme and individual self, from whom desire has departed, who are free from the pairs (of opposites) called pleasure and pain, go undeluded to that imperishable seal. | Describe the scene or conversation in Bhagavad Gita Chapter 15, sentences 3-5. |
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then should one seek for that seat from which those that go there never return, (thinking) that one rests on that same primal being, from whom the ancient course (of worldly life) emanated. Those who are free from pride and delusion, who have overcome the evils of attachment, who are constant in (contemplating) the relation of the supreme and individual self, from whom desire has departed, who are free from the pairs (of opposites) called pleasure and pain, go undeluded to that imperishable seal. The sun does not light it, nor the moon, nor fire. That is my highest abode, going to which none returns. | Describe the scene or conversation in Bhagavad Gita Chapter 15, sentences 4-6. |
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Those who are free from pride and delusion, who have overcome the evils of attachment, who are constant in (contemplating) the relation of the supreme and individual self, from whom desire has departed, who are free from the pairs (of opposites) called pleasure and pain, go undeluded to that imperishable seal. The sun does not light it, nor the moon, nor fire. That is my highest abode, going to which none returns. An eternal portion of me it is, which, becoming an individual soul in the mortal world, draws (to itself) the senses with the mind as the sixth. | Describe the scene or conversation in Bhagavad Gita Chapter 15, sentences 5-7. |
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The sun does not light it, nor the moon, nor fire. That is my highest abode, going to which none returns. An eternal portion of me it is, which, becoming an individual soul in the mortal world, draws (to itself) the senses with the mind as the sixth. Whenever the ruler (of the bodily frame) obtains or quits a body, he goes taking these (with him) as the wind (takes) perfumes from (their) seats. | Describe the scene or conversation in Bhagavad Gita Chapter 15, sentences 6-8. |
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An eternal portion of me it is, which, becoming an individual soul in the mortal world, draws (to itself) the senses with the mind as the sixth. Whenever the ruler (of the bodily frame) obtains or quits a body, he goes taking these (with him) as the wind (takes) perfumes from (their) seats. And presiding over the senses of hearing and seeing and touch, and taste, and smell, and the mind, he enjoys sensuous objects. | Describe the scene or conversation in Bhagavad Gita Chapter 15, sentences 7-9. |
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Whenever the ruler (of the bodily frame) obtains or quits a body, he goes taking these (with him) as the wind (takes) perfumes from (their) seats. And presiding over the senses of hearing and seeing and touch, and taste, and smell, and the mind, he enjoys sensuous objects. Those who are deluded do not see (him) remaining in or quitting (a body), enjoying or joined to the qualities; they see, who have eyes of knowledge. | Describe the scene or conversation in Bhagavad Gita Chapter 15, sentences 8-10. |
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And presiding over the senses of hearing and seeing and touch, and taste, and smell, and the mind, he enjoys sensuous objects. Those who are deluded do not see (him) remaining in or quitting (a body), enjoying or joined to the qualities; they see, who have eyes of knowledge. Devotees making efforts perceive him abiding within their selfs. But those whose selfs have not been refined, and who have no discernment, do not perceive him even (after) making efforts. | Describe the scene or conversation in Bhagavad Gita Chapter 15, sentences 9-11. |
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Those who are deluded do not see (him) remaining in or quitting (a body), enjoying or joined to the qualities; they see, who have eyes of knowledge. Devotees making efforts perceive him abiding within their selfs. But those whose selfs have not been refined, and who have no discernment, do not perceive him even (after) making efforts. Know that glory (to be) mine which, dwelling in the sun, lights up the whole world, or in the moon or fire. | Describe the scene or conversation in Bhagavad Gita Chapter 15, sentences 10-12. |
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Devotees making efforts perceive him abiding within their selfs. But those whose selfs have not been refined, and who have no discernment, do not perceive him even (after) making efforts. Know that glory (to be) mine which, dwelling in the sun, lights up the whole world, or in the moon or fire. Entering the earth, I by my power support all things, and becoming the juicy moon, I nourish all herbs. | Describe the scene or conversation in Bhagavad Gita Chapter 15, sentences 11-13. |
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Know that glory (to be) mine which, dwelling in the sun, lights up the whole world, or in the moon or fire. Entering the earth, I by my power support all things, and becoming the juicy moon, I nourish all herbs. I becoming the fire, and dwelling in the bodies of (all) creatures, and united with the upward and downward life-breaths, cause digestion of the fourfold food. | Describe the scene or conversation in Bhagavad Gita Chapter 15, sentences 12-14. |
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Entering the earth, I by my power support all things, and becoming the juicy moon, I nourish all herbs. I becoming the fire, and dwelling in the bodies of (all) creatures, and united with the upward and downward life-breaths, cause digestion of the fourfold food. And I am placed in the heart of all; from me (come) memory, knowledge, and their removal; I alone am to be learnt from all the Vedas; I am the author of the Vedantas; and I alone know the Vedas. | Describe the scene or conversation in Bhagavad Gita Chapter 15, sentences 13-15. |
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I becoming the fire, and dwelling in the bodies of (all) creatures, and united with the upward and downward life-breaths, cause digestion of the fourfold food. And I am placed in the heart of all; from me (come) memory, knowledge, and their removal; I alone am to be learnt from all the Vedas; I am the author of the Vedantas; and I alone know the Vedas. There are these two beings in the world, the destructible and the indestructible. The destructible (includes) all things. The unconcerned one is (what is) called the indestructible. | Describe the scene or conversation in Bhagavad Gita Chapter 15, sentences 14-16. |
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And I am placed in the heart of all; from me (come) memory, knowledge, and their removal; I alone am to be learnt from all the Vedas; I am the author of the Vedantas; and I alone know the Vedas. There are these two beings in the world, the destructible and the indestructible. The destructible (includes) all things. The unconcerned one is (what is) called the indestructible. But the being supreme is yet another, called the highest self, who as the inexhaustible lord, pervading the three worlds, supports (them). | Describe the scene or conversation in Bhagavad Gita Chapter 15, sentences 15-17. |
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There are these two beings in the world, the destructible and the indestructible. The destructible (includes) all things. The unconcerned one is (what is) called the indestructible. But the being supreme is yet another, called the highest self, who as the inexhaustible lord, pervading the three worlds, supports (them). And since I transcend the destructible, and since I am higher also than the indestructible, therefore am I celebrated in the world and in the Vedas as the best of beings. | Describe the scene or conversation in Bhagavad Gita Chapter 15, sentences 16-18. |
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But the being supreme is yet another, called the highest self, who as the inexhaustible lord, pervading the three worlds, supports (them). And since I transcend the destructible, and since I am higher also than the indestructible, therefore am I celebrated in the world and in the Vedas as the best of beings. He who, undeluded, thus knows me the best of beings, worships me every way, O descendant of Bharata! knowing everything. | Describe the scene or conversation in Bhagavad Gita Chapter 15, sentences 17-19. |
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And since I transcend the destructible, and since I am higher also than the indestructible, therefore am I celebrated in the world and in the Vedas as the best of beings. He who, undeluded, thus knows me the best of beings, worships me every way, O descendant of Bharata! knowing everything. | Describe the scene or conversation in Bhagavad Gita Chapter 15, sentences 18-20. |
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He who, undeluded, thus knows me the best of beings, worships me every way, O descendant of Bharata! knowing everything. Thus, O sinless one! have I proclaimed this most mysterious science. He who knows this, has done all he need do, and he becomes possessed of discernment. Freedom from fear, purity of heart, perseverance in (pursuit of) knowledge and abstraction of mind, gifts, self-restraint, and sacrifice, study of the Vedas, penance, straightforwardness, | Describe the scene or conversation in Bhagavad Gita Chapter 16, sentences 19-1. |
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Thus, O sinless one! have I proclaimed this most mysterious science. He who knows this, has done all he need do, and he becomes possessed of discernment. Freedom from fear, purity of heart, perseverance in (pursuit of) knowledge and abstraction of mind, gifts, self-restraint, and sacrifice, study of the Vedas, penance, straightforwardness, harmlessness, truth, freedom from anger, renunciation, tranquillity, freedom from the habit of backbiting, compassion for (all) beings, freedom from avarice, gentleness, modesty, absence of vain activity, | Describe the scene or conversation in Bhagavad Gita Chapter 16, sentences 20-2. |
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Freedom from fear, purity of heart, perseverance in (pursuit of) knowledge and abstraction of mind, gifts, self-restraint, and sacrifice, study of the Vedas, penance, straightforwardness, harmlessness, truth, freedom from anger, renunciation, tranquillity, freedom from the habit of backbiting, compassion for (all) beings, freedom from avarice, gentleness, modesty, absence of vain activity, noblemindedness, forgiveness, courage, purity, freedom from a desire to injure others, absence of vanity, (these), O descendant of Bharata! are his who is born to godlike endowments. | Describe the scene or conversation in Bhagavad Gita Chapter 16, sentences 1-3. |
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harmlessness, truth, freedom from anger, renunciation, tranquillity, freedom from the habit of backbiting, compassion for (all) beings, freedom from avarice, gentleness, modesty, absence of vain activity, noblemindedness, forgiveness, courage, purity, freedom from a desire to injure others, absence of vanity, (these), O descendant of Bharata! are his who is born to godlike endowments. Ostentatiousness, pride, vanity, anger, and also harshness and ignorance (are) his, O son of Pritha! who is born to demoniac endowments. | Describe the scene or conversation in Bhagavad Gita Chapter 16, sentences 2-4. |
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noblemindedness, forgiveness, courage, purity, freedom from a desire to injure others, absence of vanity, (these), O descendant of Bharata! are his who is born to godlike endowments. Ostentatiousness, pride, vanity, anger, and also harshness and ignorance (are) his, O son of Pritha! who is born to demoniac endowments. Godlike endowments are deemed to be (means) for final emancipation, demoniac for bondage. Grieve not, O descendant of Bharata! you are born to god-like endowments. | Describe the scene or conversation in Bhagavad Gita Chapter 16, sentences 3-5. |
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Ostentatiousness, pride, vanity, anger, and also harshness and ignorance (are) his, O son of Pritha! who is born to demoniac endowments. Godlike endowments are deemed to be (means) for final emancipation, demoniac for bondage. Grieve not, O descendant of Bharata! you are born to god-like endowments. (There are) two classes of created beings in this world, the godlike and the demoniac; the godlike (class) has been described at length; now hear from me, O son of Pritha! about the demoniac. | Describe the scene or conversation in Bhagavad Gita Chapter 16, sentences 4-6. |
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Godlike endowments are deemed to be (means) for final emancipation, demoniac for bondage. Grieve not, O descendant of Bharata! you are born to god-like endowments. (There are) two classes of created beings in this world, the godlike and the demoniac; the godlike (class) has been described at length; now hear from me, O son of Pritha! about the demoniac. Demoniac persons know not action or inaction, neither purity nor yet (correct) conduct nor veracity are in them. | Describe the scene or conversation in Bhagavad Gita Chapter 16, sentences 5-7. |
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(There are) two classes of created beings in this world, the godlike and the demoniac; the godlike (class) has been described at length; now hear from me, O son of Pritha! about the demoniac. Demoniac persons know not action or inaction, neither purity nor yet (correct) conduct nor veracity are in them. They say the universe is devoid of truth, devoid of fixed principle, and devoid of a ruler, produced by union (of male and female) caused by lust, and nothing else. | Describe the scene or conversation in Bhagavad Gita Chapter 16, sentences 6-8. |
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Demoniac persons know not action or inaction, neither purity nor yet (correct) conduct nor veracity are in them. They say the universe is devoid of truth, devoid of fixed principle, and devoid of a ruler, produced by union (of male and female) caused by lust, and nothing else. Holding this view, (these) enemies of the world, of ruined; selfs, of little knowledge, and of ferocious actions, are born for the destruction (of the world). | Describe the scene or conversation in Bhagavad Gita Chapter 16, sentences 7-9. |
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They say the universe is devoid of truth, devoid of fixed principle, and devoid of a ruler, produced by union (of male and female) caused by lust, and nothing else. Holding this view, (these) enemies of the world, of ruined; selfs, of little knowledge, and of ferocious actions, are born for the destruction (of the world). Entertaining insatiable desire, full of vanity, ostentatiousness, and frenzy, they adopt false notions through delusion, and engage in unholy observances. | Describe the scene or conversation in Bhagavad Gita Chapter 16, sentences 8-10. |
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Holding this view, (these) enemies of the world, of ruined; selfs, of little knowledge, and of ferocious actions, are born for the destruction (of the world). Entertaining insatiable desire, full of vanity, ostentatiousness, and frenzy, they adopt false notions through delusion, and engage in unholy observances. Indulging in boundless thoughts ending with death, given up to the enjoyment of objects of desire, being resolved that that is all, | Describe the scene or conversation in Bhagavad Gita Chapter 16, sentences 9-11. |
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Entertaining insatiable desire, full of vanity, ostentatiousness, and frenzy, they adopt false notions through delusion, and engage in unholy observances. Indulging in boundless thoughts ending with death, given up to the enjoyment of objects of desire, being resolved that that is all, bound down by nets of hopes in hundreds, given up to anger and desire, they wish to obtain heaps of wealth unfairly for enjoying objects of desire. | Describe the scene or conversation in Bhagavad Gita Chapter 16, sentences 10-12. |
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Indulging in boundless thoughts ending with death, given up to the enjoyment of objects of desire, being resolved that that is all, bound down by nets of hopes in hundreds, given up to anger and desire, they wish to obtain heaps of wealth unfairly for enjoying objects of desire. `This have I obtained to-day; this wish I will obtain; this wealth is mine; and this also shall be mine; | Describe the scene or conversation in Bhagavad Gita Chapter 16, sentences 11-13. |
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bound down by nets of hopes in hundreds, given up to anger and desire, they wish to obtain heaps of wealth unfairly for enjoying objects of desire. `This have I obtained to-day; this wish I will obtain; this wealth is mine; and this also shall be mine; this foe I have killed; others too I will destroy; I am lord, I am the enjoyer, I am perfect, strong, happy; | Describe the scene or conversation in Bhagavad Gita Chapter 16, sentences 12-14. |
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`This have I obtained to-day; this wish I will obtain; this wealth is mine; and this also shall be mine; this foe I have killed; others too I will destroy; I am lord, I am the enjoyer, I am perfect, strong, happy; I have wealth; I am of noble birth; who else is like me? I will sacrifice; I will make gifts; I will rejoice.' Thus deluded by ignorance, | Describe the scene or conversation in Bhagavad Gita Chapter 16, sentences 13-15. |
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this foe I have killed; others too I will destroy; I am lord, I am the enjoyer, I am perfect, strong, happy; I have wealth; I am of noble birth; who else is like me? I will sacrifice; I will make gifts; I will rejoice.' Thus deluded by ignorance, tossed about by numerous thoughts, surrounded by the net of delusion, and attached to the enjoyment of objects of desire, they fall down into impure hell. | Describe the scene or conversation in Bhagavad Gita Chapter 16, sentences 14-16. |
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I have wealth; I am of noble birth; who else is like me? I will sacrifice; I will make gifts; I will rejoice.' Thus deluded by ignorance, tossed about by numerous thoughts, surrounded by the net of delusion, and attached to the enjoyment of objects of desire, they fall down into impure hell. Honoured (only) by themselves, void of humility, and full of the pride and frenzy of wealth, these calumniators; (of the virtuous) perform sacrifices, which are sacrifices only in name, with ostentatiousness and against prescribed rules; | Describe the scene or conversation in Bhagavad Gita Chapter 16, sentences 15-17. |
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tossed about by numerous thoughts, surrounded by the net of delusion, and attached to the enjoyment of objects of desire, they fall down into impure hell. Honoured (only) by themselves, void of humility, and full of the pride and frenzy of wealth, these calumniators; (of the virtuous) perform sacrifices, which are sacrifices only in name, with ostentatiousness and against prescribed rules; indulging (their) vanity, brute force, arrogance, lust, and anger; and hating me in their own bodies and in those of others. | Describe the scene or conversation in Bhagavad Gita Chapter 16, sentences 16-18. |
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Honoured (only) by themselves, void of humility, and full of the pride and frenzy of wealth, these calumniators; (of the virtuous) perform sacrifices, which are sacrifices only in name, with ostentatiousness and against prescribed rules; indulging (their) vanity, brute force, arrogance, lust, and anger; and hating me in their own bodies and in those of others. These enemies, ferocious, meanest of men, and unholy, I continually hurl down to these worlds, only into demoniac wombs. | Describe the scene or conversation in Bhagavad Gita Chapter 16, sentences 17-19. |
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indulging (their) vanity, brute force, arrogance, lust, and anger; and hating me in their own bodies and in those of others. These enemies, ferocious, meanest of men, and unholy, I continually hurl down to these worlds, only into demoniac wombs. Coming into demoniac wombs, deluded in every birth, they go down to the vilest state, O son of Kunti! without ever coming to me. | Describe the scene or conversation in Bhagavad Gita Chapter 16, sentences 18-20. |
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These enemies, ferocious, meanest of men, and unholy, I continually hurl down to these worlds, only into demoniac wombs. Coming into demoniac wombs, deluded in every birth, they go down to the vilest state, O son of Kunti! without ever coming to me. Threefold is this way to hell, ruinous to the self, lust, anger, and likewise avarice; therefore one should abandon this triad. | Describe the scene or conversation in Bhagavad Gita Chapter 16, sentences 19-21. |
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Coming into demoniac wombs, deluded in every birth, they go down to the vilest state, O son of Kunti! without ever coming to me. Threefold is this way to hell, ruinous to the self, lust, anger, and likewise avarice; therefore one should abandon this triad. Released from these three ways to darkness, O son of Kunti! a man works out his own salvation, and then proceeds to the highest goal. | Describe the scene or conversation in Bhagavad Gita Chapter 16, sentences 20-22. |
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Threefold is this way to hell, ruinous to the self, lust, anger, and likewise avarice; therefore one should abandon this triad. Released from these three ways to darkness, O son of Kunti! a man works out his own salvation, and then proceeds to the highest goal. He who abandoning scripture ordinances, acts under the impulse of desire, does not attain perfection, nor happiness, nor the highest goal. | Describe the scene or conversation in Bhagavad Gita Chapter 16, sentences 21-23. |
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Released from these three ways to darkness, O son of Kunti! a man works out his own salvation, and then proceeds to the highest goal. He who abandoning scripture ordinances, acts under the impulse of desire, does not attain perfection, nor happiness, nor the highest goal. | Describe the scene or conversation in Bhagavad Gita Chapter 16, sentences 22-24. |
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He who abandoning scripture ordinances, acts under the impulse of desire, does not attain perfection, nor happiness, nor the highest goal. Therefore in discriminating between what should be done and what should not be done, your authority (must be) scripture. And knowing what is declared by the ordinances of scripture, you should perform action in this world. Arguna said: What is the state of those, O Krishna! who worship with faith, (but) abandoning scripture ordinances goodness, passion, or darkness? | Describe the scene or conversation in Bhagavad Gita Chapter 17, sentences 23-1. |
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Therefore in discriminating between what should be done and what should not be done, your authority (must be) scripture. And knowing what is declared by the ordinances of scripture, you should perform action in this world. Arguna said: What is the state of those, O Krishna! who worship with faith, (but) abandoning scripture ordinances goodness, passion, or darkness? The Deity said: Faith is of three kinds in embodied (beings), it is produced from dispositions. It is of the quality of goodness, of the quality of passion, and of the quality of darkness. Hear about it. | Describe the scene or conversation in Bhagavad Gita Chapter 17, sentences 24-2. |
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Arguna said: What is the state of those, O Krishna! who worship with faith, (but) abandoning scripture ordinances goodness, passion, or darkness? The Deity said: Faith is of three kinds in embodied (beings), it is produced from dispositions. It is of the quality of goodness, of the quality of passion, and of the quality of darkness. Hear about it. The faith of all, O descendant of Bharata! is conformable to the heart. A being here is full of faith, and whatever is a man's faith, that is a man himself. | Describe the scene or conversation in Bhagavad Gita Chapter 17, sentences 1-3. |
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The Deity said: Faith is of three kinds in embodied (beings), it is produced from dispositions. It is of the quality of goodness, of the quality of passion, and of the quality of darkness. Hear about it. The faith of all, O descendant of Bharata! is conformable to the heart. A being here is full of faith, and whatever is a man's faith, that is a man himself. Those of the quality of goodness worship the gods; those of the quality of passion the Yakshas and Rakshases; and the others, the people of the quality of darkness, worship departed (spirits) and the multitudes of Bhutas. | Describe the scene or conversation in Bhagavad Gita Chapter 17, sentences 2-4. |
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The faith of all, O descendant of Bharata! is conformable to the heart. A being here is full of faith, and whatever is a man's faith, that is a man himself. Those of the quality of goodness worship the gods; those of the quality of passion the Yakshas and Rakshases; and the others, the people of the quality of darkness, worship departed (spirits) and the multitudes of Bhutas. Know those to-be of demoniac convictions, who practise fierce penance not ordained by scripture; who are full of ostentatiousness and egoism, and of desire, attachment, and stubbornness; who are without discernment; | Describe the scene or conversation in Bhagavad Gita Chapter 17, sentences 3-5. |
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Those of the quality of goodness worship the gods; those of the quality of passion the Yakshas and Rakshases; and the others, the people of the quality of darkness, worship departed (spirits) and the multitudes of Bhutas. Know those to-be of demoniac convictions, who practise fierce penance not ordained by scripture; who are full of ostentatiousness and egoism, and of desire, attachment, and stubbornness; who are without discernment; and who torment the groups of organs in (their) bodies, and me also seated within (those) bodies. | Describe the scene or conversation in Bhagavad Gita Chapter 17, sentences 4-6. |
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Know those to-be of demoniac convictions, who practise fierce penance not ordained by scripture; who are full of ostentatiousness and egoism, and of desire, attachment, and stubbornness; who are without discernment; and who torment the groups of organs in (their) bodies, and me also seated within (those) bodies. The food also, which is liked by all, and likewise the sacrifice, the penance, and gifts, are of three kinds. Listen to the distinctions regarding them as follows. | Describe the scene or conversation in Bhagavad Gita Chapter 17, sentences 5-7. |
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and who torment the groups of organs in (their) bodies, and me also seated within (those) bodies. The food also, which is liked by all, and likewise the sacrifice, the penance, and gifts, are of three kinds. Listen to the distinctions regarding them as follows. The kinds of food which increase life, energy, strength, health, comfort, and relish, which are savoury, oleaginous, full of nutrition, and agreeable, are liked by the good. | Describe the scene or conversation in Bhagavad Gita Chapter 17, sentences 6-8. |
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The food also, which is liked by all, and likewise the sacrifice, the penance, and gifts, are of three kinds. Listen to the distinctions regarding them as follows. The kinds of food which increase life, energy, strength, health, comfort, and relish, which are savoury, oleaginous, full of nutrition, and agreeable, are liked by the good. The kinds of food which are bitter, acid, saltish, too hot, sharp, rough, and burning, and which cause pain, grief, and disease, are desired by the passionate. | Describe the scene or conversation in Bhagavad Gita Chapter 17, sentences 7-9. |