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@@ -5,8 +5,18 @@
     "sanskrit": "धृतराष्ट्र उवाच |धर्मक्षेत्रे कुरुक्षेत्रे समवेता युयुत्सवः |मामकाः पाण्डवाश्चैव किमकुर्वत सञ्जय ||1||",
     "transliteration": "dhṛitarāśhtra uvāchadharma-kṣhetre kuru-kṣhetre samavetā yuyutsavaḥmāmakāḥ pāṇḍavāśhchaiva kimakurvata sañjaya",
     "word_by_word_meaning": "dhṛitarāśhtraḥ uvācha—Dhritarashtra said; dharma-kṣhetre—the land of dharma; kuru-kṣhetre—at Kurukshetra; samavetāḥ—having gathered; yuyutsavaḥ—desiring to fight; māmakāḥ—my sons; pāṇḍavāḥ—the sons of Pandu; cha—and; eva—certainly; kim—what; akurvata—did they do; sañjaya—Sanjay",
-    "translation": "Dhritarashtra said: Having assembled on the holy plain in Kurukshetra desirous of fighting the battle, what did my people and the Pandavas do? O Sanjaya!",
-    "commentary": "The Gita begins with the word Dharma. It is an auspicious word. By using it first Veda Vyasa gives an auspicious opening to his great work. The Lord is the embodiment of Dharma, Reverence for Dharma is worship of the Lord himself, by the utterence of his name. The aim of the Gita and its main teaching are determined by the very first word. It is Dharma. The lord incarnates himself from time to time to establish Dharma.",
+    "translation": [
+      "Dhritarashtra said: Having assembled on the holy plain in Kurukshetra desirous of fighting the battle, what did my people and the Pandavas do? O Sanjaya!"
+    ],
+    "commentary": [
+      "The Gita begins with the word Dharma. It is an auspicious word. By using it first Veda Vyasa gives an auspicious opening to his great work. The Lord is the embodiment of Dharma, Reverence for Dharma is worship of the Lord himself, by the utterence of his name. The aim of the Gita and its main teaching are determined by the very first word. It is Dharma. The lord incarnates himself from time to time to establish Dharma.",
+      "Dhritarashtra:The word means one who holds a kingdom. He who appropriates to himself a kingdom which is not his, is Dhritarashtra The word has an inner meaning. The real man has nothing to do with the kingdom of the body, senses and mind. These are all objects perceived by the real man who is the seer. The body and the world are objects seen. But the ignorant man considers the body to be himself, and develops attachment and egotism in relation to the world. Therefore every ignorant man is a Dhritarashtra. To remove the blindness of ignorance by the light of the Gita is the duty of every individual.",
+      "Kurukshetra:It is a holy plain which lies in Punjab, south of Ambala and north of Delhi. In the 87th Chapter of Vanaparva and the 56th Chapter of Salyaparva, the greatness of Kurukshetra is vividly described. Brahma, Indra, and Agni performed tapas in that sacred place in former yugas. Emperor Kuru, the ancestor of the Kauravas and the Pandavas, ploughed the holy plain, and so it is called Kurukshetra. Indra offered a boon to Kuru that anyone who performed tapas or left his mortal body there would ascend to higher realms of existence. Parasurama offered oblations to his ancestors there. Many great and holy men performed meritorious acts of Dharma in that place, and so it is called Dharma Kshetra.",
+      "It is quite possible that Dhritarashtra might have expected some change of heart and mental conversion on the part of his sons and the Pandavas, under the influence of that holy place, and both sides might desist from the fratricidal war. Hence Dhritarashtra might have put the question in that form.",
+      "My people:Dhritarashtra refers to his sons – “my people” – excluding the Pandavas, and so it is evident that the blind King is partial to his own children.",
+      "Sanjaya:Samyak Jaya – Sanjaya. One whose victory is perfect is Sanjaya. It means one who has conquered his body, senses and mind. Sanjaya is the official war-reporter of the Gita. It shows that only a man of self-control and purity of heart was qualified to hear, understand, and communicate the teaching of the Gita. Moreover, Sanjaya by his personal merit, purity, and the grace of Vyasa and other sages, rendered himself fit to hear Lord Krishna’s message directly, and see the Viswarupa of the Lord. Such good fortune befell Sanjaya. Caste, race, and colour are no bar to religious merit and spiritual advancement.",
+      "To the first question of Dhritarashtra, Sanjaya gives a direct answer in thelast (78th) verse of the 18th discourse."
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-1-Verse-1.mp3",
     "source": "https://vivekavani.com/b1v1/"
   },
@@ -16,8 +26,18 @@
     "sanskrit": "सञ्जय उवाच ।दृष्ट्वा तु पाण्डवानीकं व्यूढं दुर्योधनस्तदा ।आचार्यमुपसङ्गम्य राजा वचनम���्रवीत् ।। 2।।",
     "transliteration": "sañjaya uvāchadṛiṣhṭvā tu pāṇḍavānīkaṁ vyūḍhaṁ duryodhanastadāāchāryamupasaṅgamya rājā vachanamabravīt",
     "word_by_word_meaning": "sanjayaḥ uvācha—Sanjay said; dṛiṣhṭvā—on observing; tu—but; pāṇḍava-anīkam—the Pandava army; vyūḍham—standing in a military formation; duryodhanaḥ—King Duryodhan; tadā—then; āchāryam—teacher; upasaṅgamya—approached; rājā—the king; vachanam—words; abravīt—spoke",
-    "translation": "Sanjaya said: On seeing the Pāndava army arrayed for battle, King Duryodhana went to his teacher and spoke these words:",
-    "commentary": "Dhrishtadyumna, the son of King Drupada was the commander of the Pandava army. He arranged the army in a special formation known as Vajra Vyuha in the science of war. Duryodhana might have approached Dronacharya for the purpose of asking him to arrange his own army in a more powerful formation.",
+    "translation": [
+      "Sanjaya said: On seeing the Pāndava army arrayed for battle, King Duryodhana went to his teacher and spoke these words:"
+    ],
+    "commentary": [
+      "Dhrishtadyumna, the son of King Drupada was the commander of the Pandava army. He arranged the army in a special formation known as Vajra Vyuha in the science of war. Duryodhana might have approached Dronacharya for the purpose of asking him to arrange his own army in a more powerful formation.",
+      "Duryodhana was a king possessing overall command of the entire army. Drona was one of the commanders. How does it happen that the king, instead of asking the commander to meet him, should himself approach him personally? This doubt may be cleared by considering the following points.",
+      "1. Duryodhana might have been struck with fear when he saw the enemy-army and heroes like Bhima and Arjuna. Fear, of course, is not an auspicious sign.",
+      "2. Drona was a commander and should have been at the post of duty from whence he should not be disturbed at that time.",
+      "3. Drona was a teacher, learned and old, and it was the duty of Duryodhana to show him respect.",
+      "4. The purpose of Duryodhana was to win the favour of Drona for achieving his own selfish object of winning the war against his cousins, who were also the disciples of Drona.",
+      "It should be noted that Duryodhana, like Arjuna, later saw the armies on both sides. But what a difference in attitude! Duryodhana never had any qualms of conscience, nor any feeling of pity for those who would be destroyed on both sides, nor the supreme question of what is Dharma under these circumstances, nor any reconsideration of his attitude which would naturally arise in the heart of an evolved being. Arjuna was far superior to Duryodhana as a man, and so his reaction was entirely different, and the divine message of the Gita was offered to him."
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-1-Verse-2.mp3",
     "source": "https://vivekavani.com/b1v2/"
   },
@@ -27,8 +47,13 @@
     "sanskrit": "पश्यैतां पाण्डुपुत्राणामाचार्य महतीं चमूम् ।व्यूढां द्रुपदपुत्रेण तव शिष्येण धीमता ।। 3।।",
     "transliteration": "paśhyaitāṁ pāṇḍu-putrāṇām āchārya mahatīṁ chamūmvyūḍhāṁ drupada-putreṇa tava śhiṣhyeṇa dhīmatā",
     "word_by_word_meaning": "paśhya—behold; etām—this; pāṇḍu-putrāṇām—of the sons of Pandu; āchārya—respected teacher; mahatīm—mighty; chamūm—army; vyūḍhām—arrayed in a military formation; drupada-putreṇa—son of Drupad, Dhrishtadyumna; tava—by your; śhiṣhyeṇa—disciple; dhī-matā—intelligent",
-    "translation": "O teacher, behold the great army of the sons of Pāndu arrayed by your talented disciple, the son of Drupada.",
-    "commentary": "This and the following verses are spoken by Duryodhana. According to common usage, it should be mentioned here as Duryodhana Uvacha.’ But Veda Vyasa does not give him the privilege of naming him as the speaker because he is evil-minded.",
+    "translation": [
+      "O teacher, behold the great army of the sons of Pāndu arrayed by your talented disciple, the son of Drupada."
+    ],
+    "commentary": [
+      "This and the following verses are spoken by Duryodhana. According to common usage, it should be mentioned here as Duryodhana Uvacha.’ But Veda Vyasa does not give him the privilege of naming him as the speaker because he is evil-minded.",
+      "Duryodhana is deeply skilled in diplomacy. He tries to curry the favour of Drona by personally approaching him. Not only that, he tries to rouse Drona’s passions of anger and hatred by referring to Drishtadyumna as the son of King Drupada. Duryodhana knows how Drupada insulted Drona and how Drona avenged the insult by humiliating the king with the help of Arjuna, and how later, Drupada, in a vengeful spirit, obtained through holy sacrifice a son who would cause the death of Drona, and that son was no other than the present commander of the Pandava Army. Duryodhana tries to fan into flame the ancient hatred between Drona and Drupada. His purpose is evidently to rouse the combative spirit of his Master by speaking highly about the enemy-formation under the leadership of his disciple Drishtadyumna is spoken of as ‘dhimata‘ – well-versed in the art of war. So it is that the Pandavas chose him as the Commander of their army."
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-1-Verse-3.mp3",
     "source": "https://vivekavani.com/b1v3/"
   },
@@ -38,8 +63,20 @@
     "sanskrit": "अत्र शूरा महेष्वासा भीमार्जुनसमा युधियुयुधानो विराटश्च द्रुपदश्च महारथ: || 4||धृष्टकेतुश्चेकितान: काशिराजश्च वीर्यवान् |पुरुजित्कुन्तिभोजश्च शैब्यश्च नरपुङ्गव: || 5||युधामन्युश्च विक्रान्त उत्तमौजाश्च वीर्यवान् |सौभद्रो द्रौपदेयाश्च सर्व एव महारथा: || 6||",
     "transliteration": "atra śhūrā maheṣhvāsā bhīmārjuna-samā yudhiyuyudhāno virāṭaśhcha drupadaśhcha mahā-rathaḥdhṛiṣhṭaketuśhchekitānaḥ kāśhirājaśhcha vīryavānpurujit kuntibhojaśhcha śhaibyaśhcha nara-puṅgavaḥyudhāmanyuśhcha vikrānta uttamaujāśhcha vīryavānsaubhadro draupadeyāśhcha sarva eva mahā-rathāḥ",
     "word_by_word_meaning": "atra—here; śhūrāḥ—powerful warriors; mahā-iṣhu-āsāḥ—great bowmen; bhīma-arjuna-samāḥ—equal to Bheem and Arjun; yudhi—in military prowess; yuyudhānaḥ—Yuyudhan; virāṭaḥ—Virat; cha—and; drupadaḥ—Drupad; cha—also; mahā-rathaḥ—warriors who could single handedly match the strength of ten thousand ordinary warriors; dhṛiṣhṭaketuḥ—Dhrishtaketu; chekitānaḥ—Chekitan; kāśhirājaḥ—Kashiraj; cha—and; vīrya-vān—heroic; purujit—Purujit; kuntibhojaḥ—Kuntibhoj; cha—and; śhaibyaḥ—Shaibya; cha—and; nara-puṅgavaḥ—best of men; yudhāmanyuḥ—Yudhamanyu; cha—and; vikrāntaḥ—courageous; uttamaujāḥ—Uttamauja; cha—and; vīrya-vān—gallant; saubhadraḥ—the son of Subhadra; draupadeyāḥ—the sons of Draupadi; cha—and; sarve—all; eva—indeed; mahā-rathāḥ—warriors who could single handedly match the strength of ten thousand ordinary warriors",
-    "translation": "In that army are mighty archers and heroes, in battle equal to Bhima and Arjuna: Yuyudhāna, Virāta, and Drupada, each a mahāratha;",
-    "commentary": "Heroic Dhrishtaketu, Chekitāna, and the king of Kāśi; Purujit, Kuntibhoja, and Śaivya, all the best of men;",
+    "translation": [
+      "In that army are mighty archers and heroes, in battle equal to Bhima and Arjuna: Yuyudhāna, Virāta, and Drupada, each a mahāratha;",
+      "Heroic Dhrishtaketu, Chekitāna, and the king of Kāśi; Purujit, Kuntibhoja, and Śaivya, all the best of men;",
+      "Powerful Yudhāmanyu, brave Uttamaujā, Subhadrā’s son, and the sons of Draupadi— all mahārathas indeed."
+    ],
+    "commentary": [
+      "Duryodhana refers to the heroes and mighty archers of the Pandava army as warriors equal to Bhima and Arjuna. Evidently these two Pandava Princes strike terror into his mind.",
+      "There may be two reasons why Duryodhana mentions first the warriors of the enemy-forces, instead of those on his side. 1. He wants to rouse the combative spirit of Drona, 2. He feels somewhat discouraged by contrasting the power of his own army with that of the enemy.",
+      "Maharathah:One who can fight single-handed with ten thousand archers, and who has mastered the use of all weapons of offence and defence is called a Maharatha.",
+      "Yuyudhana:He is also known by the name Satyaki.",
+      "Drstaketuḥ:The son of Sisupala, King of Chedi.",
+      "Purujit, Kuntibhojah:The brothers of Kunti.",
+      "Draupadeyāḥ:The five sons of the five Pandava Princes through Draupadi (1) Prativindya (2) Sritasoma. (3) Sritakirti (4) Satanika (5) Sritasena."
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-1-Verse-4-6.mp3",
     "source": "https://vivekavani.com/b1v4/"
   },
@@ -49,8 +86,12 @@
     "sanskrit": "Having named some of the foremost heroes of the Pandava Army, Duryodhana mentions the names of warriors on his side —",
     "transliteration": "अस्माकं तु विशिष्टा ये तान्निबोध द्विजोत्तम |नायका मम सैन्यस्य संज्ञार्थं तान्ब्रवीमि ते || 7||",
     "word_by_word_meaning": "asmākam—ours; tu—but; viśhiṣhṭāḥ—special; ye—who; tān—them; nibodha—be informed; dwija-uttama—best of Brahmins; nāyakāḥ—principal generals; mama—our; sainyasya—of army; sanjñā-artham—for information; tān—them; bravīmi—I recount; te—unto you",
-    "translation": "O best of the twice-born, let me also recount to you the leaders of my own army, those distinguished amongst ourselves. I shall name them, that you may know them all:",
-    "commentary": "Duryodhana now tries to infuse fresh courage into himself by recalling the names of the eminent warriors and commanders of his own.",
+    "translation": [
+      "O best of the twice-born, let me also recount to you the leaders of my own army, those distinguished amongst ourselves. I shall name them, that you may know them all:"
+    ],
+    "commentary": [
+      "Duryodhana now tries to infuse fresh courage into himself by recalling the names of the eminent warriors and commanders of his own."
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-1-Verse-7.mp3",
     "source": "https://vivekavani.com/b1v7/"
   },
@@ -60,8 +101,14 @@
     "sanskrit": "भवान्भीष्मश्च कर्णश्च कृपश्च समितिञ्जय: |अश्वत्थामा विकर्णश्च सौमदत्तिस्तथैव च || 8||अन्ये च बहव: शूरा मदर्थे त्यक्तजीविता: |नानाशस्त्रप्रहरणा: सर्वे युद्धविशारदा: || 9||",
     "transliteration": "bhavānbhīṣhmaśhcha karṇaśhcha kṛipaśhcha samitiñjayaḥaśhvatthāmā vikarṇaśhcha saumadattis tathaiva chaanye cha bahavaḥ śhūrā madarthe tyaktajīvitāḥnānā-śhastra-praharaṇāḥ sarve yuddha-viśhāradāḥ",
     "word_by_word_meaning": "bhavān—yourself; bhīṣhmaḥ—Bheeshma; cha—and; karṇaḥ—Karna; cha—and; kṛipaḥ—Kripa; cha—and; samitim-jayaḥ—victorious in battle; aśhvatthāmā—Ashvatthama; vikarṇaḥ—Vikarna; cha—and; saumadattiḥ—Bhurishrava; tathā—thus; eva—even; cha—also; anye—others; cha—also; bahavaḥ—many; śhūrāḥ—heroic warriors; mat-arthe—for my sake; tyakta-jīvitāḥ—prepared to lay down their lives; nānā-śhastra-praharaṇāḥ—equipped with various kinds of weapons; sarve—all; yuddha-viśhāradāḥ—skilled in the art of warfare",
-    "translation": "Yourself and Bhishma and Karna; Kripa, who is ever victorious in war; Aśvatthāmā, Vikarna, Jayadratha, and Somadatta’s son;",
-    "commentary": "And many other heroes besides, armed with many weapons, each well skilled in battle, and all resolved to lay down their lives to serve my cause.",
+    "translation": [
+      "Yourself and Bhishma and Karna; Kripa, who is ever victorious in war; Aśvatthāmā, Vikarna, Jayadratha, and Somadatta’s son;",
+      "And many other heroes besides, armed with many weapons, each well skilled in battle, and all resolved to lay down their lives to serve my cause."
+    ],
+    "commentary": [
+      "While mentioning the heroes on his side, Duryodhana first refers to Drona, and next to Bhishma, though the latter was the first supreme commander of the army. Duryodhana might have referred thus just because he was directly speaking to Drona or because it should be proper to refer to his teacher first, or because it would inspire Drona to do his best in the battle.",
+      "Though Drona knew the chief heroes on either side, Duryodhana, on the pretext of reminding him, enumerates them again, and calculated the difference in strength between the two armies. He means of course that all the warriors on his side are determined to fight to the last, to lay down their lives for his sake. But by a stroke of tragic irony, it is indicative of their destruction in battle. Some commentators hold the view that it is an ill-omen for Duryodhana."
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-1-Verse-8-9.mp3",
     "source": "https://vivekavani.com/b1v8/"
   },
@@ -71,8 +118,14 @@
     "sanskrit": "Having named the various warriors on both sides Duryodhana now declares that his own army is superior.",
     "transliteration": "अपर्याप्तं तदस्माकं बलं भीष्माभिरक्षितम् |पर्याप्तं त्विदमेतेषां बलं भीमाभिरक्षितम् || 10||",
     "word_by_word_meaning": "aparyāptam—unlimited; tat—that; asmākam—ours; balam—strength; bhīṣhma—by Grandsire Bheeshma; abhirakṣhitam—safely marshalled; paryāptam—limited; tu—but; idam—this; eteṣhām—their; balam—strength; bhīma—Bheem; abhirakṣhitam—carefully marshalled",
-    "translation": "But this army of ours, protected by Bhishma, is unlimited, and that army of theirs, protected by Bhima, is limited.",
-    "commentary": "There is a difference of view among the commentators about the meaning of the wordsaparyaptamandparyaptam. Anandagiri, Sankarananda and others give the meaning ‘limitless’ to the wordaparyaptam, Sridhara and others give the opposite meaning ‘limited’. But it appears that the first meaning is more appropriate to the context, and is consistent with the earlier estimate given by Duryodhana. In the Udyoga Parva (54, 60, 70) and in the Bhishma Parva (51-4-6) Duryodhana, speaking to his father and Drona respectively glorifies the strength of his own army. There is every reason why he should speak well of his own army in the present situation, when they are about to fight the battle. It should also be remembered that in the Bhishma Parva speaking to Drona, Duryodhana utters exactly the same verse while estimating the superior power of his own army",
+    "translation": [
+      "But this army of ours, protected by Bhishma, is unlimited, and that army of theirs, protected by Bhima, is limited."
+    ],
+    "commentary": [
+      "There is a difference of view among the commentators about the meaning of the wordsaparyaptamandparyaptam. Anandagiri, Sankarananda and others give the meaning ‘limitless’ to the wordaparyaptam, Sridhara and others give the opposite meaning ‘limited’. But it appears that the first meaning is more appropriate to the context, and is consistent with the earlier estimate given by Duryodhana. In the Udyoga Parva (54, 60, 70) and in the Bhishma Parva (51-4-6) Duryodhana, speaking to his father and Drona respectively glorifies the strength of his own army. There is every reason why he should speak well of his own army in the present situation, when they are about to fight the battle. It should also be remembered that in the Bhishma Parva speaking to Drona, Duryodhana utters exactly the same verse while estimating the superior power of his own army",
+      "Well-protected by Bhima – Why should Duryodhana refer to the Pandava army as well-protected by Bhima, when Dhristadyumna is the actual commander? The following reasons may be considered.",
+      "1. Duryodhana naturally thinks of Bhima as the most deadly enemy to himself and to his brothers 2. Though Dhristadyumna is the commander, Bhima was entrusted with the task of protecting the army. 3. On the first day, Bhima was posted at the foremost point of the Vajra Vyuha. So it is quite probable that Duryodhana should see Bhima first at the head of the Pandava Army."
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-1-Verse-10.mp3",
     "source": "https://vivekavani.com/b1v10/"
   },
@@ -82,8 +135,12 @@
     "sanskrit": "अयनेषु च सर्वेषु यथाभागमवस्थिता: |भीष्ममेवाभिरक्षन्तु भवन्त: सर्व एव हि || 11||",
     "transliteration": "ayaneṣhu cha sarveṣhu yathā-bhāgamavasthitāḥbhīṣhmamevābhirakṣhantu bhavantaḥ sarva eva hi",
     "word_by_word_meaning": "ayaneṣhu—at the strategic points; cha—also; sarveṣhu—all; yathā-bhāgam—in respective position; avasthitāḥ—situated; bhīṣhmam—to Grandsire Bheeshma; eva—only; abhirakṣhantu—defend; bhavantaḥ—you; sarve—all; eva hi—even as",
-    "translation": "Now take your proper places in front of your marshalled troops and protect Bhishma alone.",
-    "commentary": "Bhishma was the most powerful hero well capable of protecting himself. Why should Duryodhana caution others to keep him safe and well-protected? There is a reason for it. The son of Drupada, Sikhandi, was first a eunuch. Bhishma has pledged that he would never face a eunuch in battle. So, if the Pandavas should place Sikhandi at the foremost point of their army, Bhishma would not face it, and so his power would be partially neutralised. Taking advantage of it, the enemies might injure and kill him. Duryodhana knew the secret. So he directs all the leaders of his army to see that Sikhandi is kept out of the way, so that Bhishma would be free to fight at his best. If Bhishma was safe, he would be able to make the most powerful onslaught on the enemy, and be the bulwark of defense for the entire Kaurava army. Knowing this he directed all to protect Bhishma in all possible ways.",
+    "translation": [
+      "Now take your proper places in front of your marshalled troops and protect Bhishma alone."
+    ],
+    "commentary": [
+      "Bhishma was the most powerful hero well capable of protecting himself. Why should Duryodhana caution others to keep him safe and well-protected? There is a reason for it. The son of Drupada, Sikhandi, was first a eunuch. Bhishma has pledged that he would never face a eunuch in battle. So, if the Pandavas should place Sikhandi at the foremost point of their army, Bhishma would not face it, and so his power would be partially neutralised. Taking advantage of it, the enemies might injure and kill him. Duryodhana knew the secret. So he directs all the leaders of his army to see that Sikhandi is kept out of the way, so that Bhishma would be free to fight at his best. If Bhishma was safe, he would be able to make the most powerful onslaught on the enemy, and be the bulwark of defense for the entire Kaurava army. Knowing this he directed all to protect Bhishma in all possible ways."
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-1-Verse-11.mp3",
     "source": "https://vivekavani.com/b1v11/"
   },
@@ -93,8 +150,14 @@
     "sanskrit": "तस्य सञ्जनयन्हर्षं कुरुवृद्ध: पितामह: |सिंहनादं विनद्योच्चै: शङ्खं दध्मौ प्रतापवान् || 12||",
     "transliteration": "tasya sañjanayan harṣhaṁ kuru-vṛiddhaḥ pitāmahaḥsiṁha-nādaṁ vinadyochchaiḥ śhaṅkhaṁ dadhmau pratāpavān",
     "word_by_word_meaning": "tasya—his; sañjanayan—causing; harṣham—joy; kuru-vṛiddhaḥ—the grand old man of the Kuru dynasty (Bheeshma); pitāmahaḥ—grandfather; sinha-nādam—lion’s roar; vinadya—sounding; uchchaiḥ—very loudly; śhaṅkham—conch shell; dadhmau—blew; pratāpa-vān—the glorious",
-    "translation": "Bhishma the grandsire, the glorious, the oldest of the Kurus, gave forth a lion-roar and blew his conch, causing joy to Duryodhana.",
-    "commentary": "The glorious:Bhishma is spoken of as the ‘glorious’. He defeated mighty warriors like Parasurama and others.",
+    "translation": [
+      "Bhishma the grandsire, the glorious, the oldest of the Kurus, gave forth a lion-roar and blew his conch, causing joy to Duryodhana."
+    ],
+    "commentary": [
+      "The glorious:Bhishma is spoken of as the ‘glorious’. He defeated mighty warriors like Parasurama and others.",
+      "Eldest of the Kauravas:Bhishma with the exception of Bahlika was the eldest of the Kauravas. He was also the grandsire.",
+      "Finding that Duryodhana was somewhat agitated by surveying the powerful Pandava army, Bhishma raised his war cry and sounded the conch at the highest pitch to infuse courage into the King and his army. The blowing of the conch indicates that the battle is about to start."
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-1-Verse-12.mp3",
     "source": "https://vivekavani.com/b1v12/"
   },
@@ -104,8 +167,12 @@
     "sanskrit": "Following the example of Bhishma, other heroes blew the conches, and drums, trumpets, and horns were sounded.",
     "transliteration": "तत: शङ्खाश्च भेर्यश्च पणवानकगोमुखा: |सहसैवाभ्यहन्यन्त स शब्दस्तुमुलोऽभवत् || 13||",
     "word_by_word_meaning": "tataḥ—thereafter; śhaṅkhāḥ—conches; cha—and; bheryaḥ—bugles; cha—and; paṇava-ānaka—drums and kettledrums; go-mukhāḥ—trumpets; sahasā—suddenly; eva—indeed; abhyahanyanta—blared forth; saḥ—that; śhabdaḥ—sound; tumulaḥ—overwhelming; abhavat—was",
-    "translation": "Then conchs and kettle-drums, tabors and trumpets and cow-horns suddenly blared forth; and the sound was stupendous.",
-    "commentary": "The Kaurava army was roused into action by the war-cry of Bhishma. Having described what happened in the Kaurava army, Sanjaya now narrates the incidents of the Pandava Army.",
+    "translation": [
+      "Then conchs and kettle-drums, tabors and trumpets and cow-horns suddenly blared forth; and the sound was stupendous."
+    ],
+    "commentary": [
+      "The Kaurava army was roused into action by the war-cry of Bhishma. Having described what happened in the Kaurava army, Sanjaya now narrates the incidents of the Pandava Army."
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-1-Verse-13.mp3",
     "source": "https://vivekavani.com/b1v13/"
   },
@@ -115,8 +182,16 @@
     "sanskrit": "तत: श्वेतैर्हयैर्युक्ते महति स्यन्दने स्थितौ |माधव: पाण्डवश्चैव दिव्यौ शङ्खौ प्रदध्मतु: || 14||",
     "transliteration": "tataḥ śhvetairhayairyukte mahati syandane sthitaumādhavaḥ pāṇḍavaśhchaiva divyau śhaṅkhau pradadhmatuḥ",
     "word_by_word_meaning": "tataḥ—then; śhvetaiḥ—by white; hayaiḥ—horses; yukte—yoked; mahati—glorious; syandane—chariot; sthitau—seated; mādhavaḥ—Shree Krishna, the husband of the goddess of fortune, Lakshmi; pāṇḍavaḥ—Arjun; cha—and; eva—also; divyau—Divine; śhaṅkhau—conch shells; pradadhmatuḥ—blew",
-    "translation": "Whereupon Mādhava and Pāndava, seated in their magnificent chariot yoked to white horses, also blew their celestial conchs.",
-    "commentary": "It is here that Lord Krishna and Arjuna first appear in the Gita, seated in the wonderful chariot drawn by milk-white horses; Nara and Narayana appear before us in their beautiful manifestation as Arjuna and Krishna. White indicates Sattva and reflects Dharma, and where Dharma is there is victory.",
+    "translation": [
+      "Whereupon Mādhava and Pāndava, seated in their magnificent chariot yoked to white horses, also blew their celestial conchs."
+    ],
+    "commentary": [
+      "It is here that Lord Krishna and Arjuna first appear in the Gita, seated in the wonderful chariot drawn by milk-white horses; Nara and Narayana appear before us in their beautiful manifestation as Arjuna and Krishna. White indicates Sattva and reflects Dharma, and where Dharma is there is victory.",
+      "The magnificent chariot and the great bow Gandiva were given to Arjuna by the God of Fire, after the burning of the Khandava Forest. They were of exceptional power. The four white horses were among the hundred presented to Arjuna by Chitraradha, King of the Gandharvas. They could move anywhere on the earth and sky.It is said that the four horses are the four Vedas, and Arjuna and Krishna are Jivatma, and Paramatma.",
+      "Madhavah:‘Ma’ means Lakshmi and ‘dhava’ means husband. Sanjaya suggests the Lord of Victory blew the conch on the side of the Pandavas and secured for them a mighty kingdom.",
+      "Bhishma was the principal hero of the Kauravas, and so he blew the conch first. Lord Krishna blew the conch first on the side of the Pandavas, and so it is clear that the Lord is himself the main force, and the rest are only instruments of action in his hands.",
+      "Pandavah:As it is declared later in ‘Pandavanam Dhanamjayah’, the name applies to Arjuna here."
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-1-Verse-14.mp3",
     "source": "https://vivekavani.com/b1v14/"
   },
@@ -126,8 +201,16 @@
     "sanskrit": "पाञ्चजन्यं हृषीकेशो देवदत्तं धनञ्जय: |पौण्ड्रं दध्मौ महाशङ्खं भीमकर्मा वृकोदर: || 15||अनन्तविजयं राजा कुन्तीपुत्रो युधिष्ठिर: |नकुल: सहदेवश्च सुघोषमणिपुष्पकौ || 16||काश्यश्च परमेष्वास: शिखण्डी च महारथ: |धृष्टद्युम्नो विराटश्च सात्यकिश्चापराजित: || 17||द्रुपदो द्रौपदेयाश्च सर्वश: पृथिवीपते |सौभद्रश्च महाबाहु: शङ्खान्दध्मु: पृथक् पृथक् || 18||",
     "transliteration": "pāñchajanyaṁ hṛiṣhīkeśho devadattaṁ dhanañjayaḥpauṇḍraṁ dadhmau mahā-śhaṅkhaṁ bhīma-karmā vṛikodaraḥanantavijayaṁ rājā kuntī-putro yudhiṣhṭhiraḥnakulaḥ sahadevaśhcha sughoṣha-maṇipuṣhpakaukāśhyaśhcha parameṣhvāsaḥ śhikhaṇḍī cha mahā-rathaḥdhṛiṣhṭadyumno virāṭaśhcha sātyakiśh chāparājitaḥdrupado draupadeyāśhcha sarvaśhaḥ pṛithivī-patesaubhadraśhcha mahā-bāhuḥ śhaṅkhāndadhmuḥ pṛithak pṛithak",
     "word_by_word_meaning": "pāñchajanyam—the conch shell named Panchajanya; hṛiṣhīka-īśhaḥ—Shree Krishna, the Lord of the mind and senses; devadattam—the conch shell named Devadutta; dhanañ-jayaḥ—Arjun, winner of wealth; pauṇḍram—the conch named Paundra; dadhmau—blew; mahā-śhaṅkham—mighty conch; bhīma-karmā—one who performs herculean tasks; vṛika-udaraḥ—Bheem, the voracious eater; ananta-vijayam—the conch named Anantavijay; rājā—king; kuntī-putraḥ—son of Kunti; yudhiṣhṭhiraḥ—Yudhishthir; nakulaḥ—Nakul; sahadevaḥ—Sahadev; cha—and; sughoṣha-maṇipuṣhpakau—the conche shells named Sughosh and Manipushpak; kāśhyaḥ—King of Kashi; cha—and; parama-iṣhu-āsaḥ—the excellent archer; śhikhaṇḍī—Shikhandi; cha—also; mahā-rathaḥ—warriors who could single handedly match the strength of ten thousand ordinary warriors; dhṛiṣhṭadyumnaḥ—Dhrishtadyumna; virāṭaḥ—Virat; cha—and; sātyakiḥ—Satyaki; cha—and; aparājitaḥ—invincible; drupadaḥ—Drupad; draupadeyāḥ—the five sons of Draupadi; cha—and; sarvaśhaḥ—all; pṛithivī-pate—Ruler of the earth; saubhadraḥ—Abhimanyu, the son of Subhadra; cha—also; mahā-bāhuḥ—the mighty-armed; śhaṅkhān—conch shells; dadhmuḥ—blew; pṛithak pṛithak—individually",
-    "translation": "Hrishikeśa blew His conch, the Pānchajanya; Dhananjaya, the Devadatta; and Vrikodara, the doer of fearful deeds, blew his great conch, the Paundra. King Yudhishthira, the son of Kunti, blew his conch, the Anantavijaya; and Nakula and Sahadeva blew the Sughosha and the Manipushpaka. The great archer, the king of Kāśi; the great warrior Śikhandi; Dhristadyumna and Virāta; the unconquered Sātyaki; Drupada, and the sons of Draupadi, and the mighty son of Subhadrā, O Lord of the Earth, each blew his own conch.",
-    "commentary": "It is already said that the conches blown by Krishna and Arjuna are of celestial quality.",
+    "translation": [
+      "Hrishikeśa blew His conch, the Pānchajanya; Dhananjaya, the Devadatta; and Vrikodara, the doer of fearful deeds, blew his great conch, the Paundra. King Yudhishthira, the son of Kunti, blew his conch, the Anantavijaya; and Nakula and Sahadeva blew the Sughosha and the Manipushpaka. The great archer, the king of Kāśi; the great warrior Śikhandi; Dhristadyumna and Virāta; the unconquered Sātyaki; Drupada, and the sons of Draupadi, and the mighty son of Subhadrā, O Lord of the Earth, each blew his own conch."
+    ],
+    "commentary": [
+      "It is already said that the conches blown by Krishna and Arjuna are of celestial quality.",
+      "Panchajanyam:The conch of Krishna was made from the bones of a demon called Panchajan, and so it is called Panchajanyam.",
+      "Hrishikesha:Krishna. ‘Hrishika’ means sense organs. ‘Esa’ means ruler. So the name means the ruler of the sense-organs (i.e.) Paramatma, the eternal witness who commands the senses. The word has another meaning (i.e.) the source of all bliss.",
+      "Dhanamjayah:Arjuna. He acquired this name because he won wealth from all kings by performing the Rajasuya Yaga.",
+      "Vrikodarah:Bhima. Vrika means wolf. So the word means wolf-bellied. The name may also mean one who has the fire called ‘Vrika’ in his stomach, and so capable of consuming anything."
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-1-Verse-15-18.mp3",
     "source": "https://vivekavani.com/b1v15/"
   },
@@ -137,8 +220,13 @@
     "sanskrit": "स घोषो धार्तराष्ट्राणां हृदयानि व्यदारयत् |नभश्च पृथिवीं चैव तुमुलोऽभ्यनुनादयन् || 19||",
     "transliteration": "sa ghoṣho dhārtarāṣhṭrāṇāṁ hṛidayāni vyadārayatnabhaśhcha pṛithivīṁ chaiva tumulo abhyanunādayan",
     "word_by_word_meaning": "saḥ—that; ghoṣhaḥ—sound; dhārtarāṣhṭrāṇām—of Dhritarashtra’s sons; hṛidayāni—hearts; vyadārayat—shattered; nabhaḥ—the sky; cha—and; pṛithivīm—the earth; cha—and; eva—certainly; tumulaḥ—terrific sound; abhyanunādayan—thundering",
-    "translation": "And that tumult, resounding through heaven and earth, rent the hearts of Dhritarāshtra’s followers.",
-    "commentary": "Hearing the tremendous uproar caused by the blowing of conches by Krishna, Arjuna, and others, the Kauravas trembled with fear, and felt shocked and stunned by the uproar. It indicates the final defeat and destruction of the Kauravas at the hands of the Pandavas.",
+    "translation": [
+      "And that tumult, resounding through heaven and earth, rent the hearts of Dhritarāshtra’s followers."
+    ],
+    "commentary": [
+      "Hearing the tremendous uproar caused by the blowing of conches by Krishna, Arjuna, and others, the Kauravas trembled with fear, and felt shocked and stunned by the uproar. It indicates the final defeat and destruction of the Kauravas at the hands of the Pandavas.",
+      "Verses 14-19 contain several hints by Sanjaya regarding the superiority of the Pāndava army and the ultimate defeat of the sons of Dhritarāshtra."
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-1-Verse-19.mp3",
     "source": "https://vivekavani.com/b1v19/"
   },
@@ -148,8 +236,12 @@
     "sanskrit": "अथ व्यवस्थितान्दृष्ट्वा धार्तराष्ट्रान् कपिध्वज: |प्रवृत्ते शस्त्रसम्पाते धनुरुद्यम्य पाण्डव: ||20||हृषीकेशं तदा वाक्यमिदमाह महीपते |",
     "transliteration": "atha vyavasthitān dṛiṣhṭvā dhārtarāṣhṭrān kapi-dhwajaḥpravṛitte śhastra-sampāte dhanurudyamya pāṇḍavaḥhṛiṣhīkeśhaṁ tadā vākyam idam āha mahī-pate",
     "word_by_word_meaning": "atha—thereupon; vyavasthitān—arrayed; dṛiṣhṭvā—seeing; dhārtarāṣhṭrān—Dhritarashtra’s sons; kapi-dwajaḥ—the monkey bannered; pravṛitte—about to commence; śhastra-sampāte—to use the weapons; dhanuḥ—bow; udyamya—taking up; pāṇḍavaḥ—Arjun, the son of Pandu; hṛiṣhīkeśham—to Shree Krishna; tadā—at that time; vākyam—words; idam—these; āha—said; mahī-pate—king",
-    "translation": "O King! Now seeing the Kauravas arrayed in battle order and the discharge of weapons about to begin, Arjuna took up his bow and spoke these words to Lord Krishna.",
-    "commentary": "Kapidhvajah:Arjuna. The banner of Arjuna had the emblem of Hanuman, and he is called Kapidhvajah. In the Aranya Parva of Mahabharata, Bhima meets Hanuman and appeals to him to help them in the impending war against the Kauravas. Hanuman gave him the boon that he would be present on the banner of Arjuna and in that way help them to win the war.",
+    "translation": [
+      "O King! Now seeing the Kauravas arrayed in battle order and the discharge of weapons about to begin, Arjuna took up his bow and spoke these words to Lord Krishna."
+    ],
+    "commentary": [
+      "Kapidhvajah:Arjuna. The banner of Arjuna had the emblem of Hanuman, and he is called Kapidhvajah. In the Aranya Parva of Mahabharata, Bhima meets Hanuman and appeals to him to help them in the impending war against the Kauravas. Hanuman gave him the boon that he would be present on the banner of Arjuna and in that way help them to win the war."
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-1-Verse-20.mp3",
     "source": "https://vivekavani.com/b1v20/"
   },
@@ -159,8 +251,13 @@
     "sanskrit": "अर्जुन उवाच |सेनयोरुभयोर्मध्ये रथं स्थापय मेऽच्युत || 21||यावदेतान्निरीक्षेऽहं योद्धुकामानवस्थितान् |कैर्मया सह योद्धव्यमस्मिन् रणसमुद्यमे || 22||",
     "transliteration": "arjuna uvāchasenayor ubhayor madhye rathaṁ sthāpaya me ’chyutayāvadetān nirīkṣhe ’haṁ yoddhu-kāmān avasthitānkairmayā saha yoddhavyam asmin raṇa-samudyame",
     "word_by_word_meaning": "arjunaḥ uvācha—Arjun said; senayoḥ—armies; ubhayoḥ—both; madhye—in the middle; ratham—chariot; sthāpaya—place; me—my; achyuta—Shree Krishna, the infallible One; yāvat—as many as; etān—these; nirīkṣhe—look; aham—I; yoddhu-kāmān—for the battle; avasthitān—arrayed; kaiḥ—with whom; mayā—by me; saha—together; yoddhavyam—must fight; asmin—in this; raṇa-samudyame—great combat",
-    "translation": "Arjuna said: O Achyuta, between the two armies draw up my chariot, that I may behold those who stand there eager to fight, and may know, on the eve of battle, with whom I must contend.",
-    "commentary": "It is the practice of a first-rate warrior to know and observe the positions and postures of the enemies with whom he has to fight. So Arjuna wanted Krishna to drive the chariot forward and stop it in the middle of the two armies.",
+    "translation": [
+      "Arjuna said: O Achyuta, between the two armies draw up my chariot, that I may behold those who stand there eager to fight, and may know, on the eve of battle, with whom I must contend."
+    ],
+    "commentary": [
+      "It is the practice of a first-rate warrior to know and observe the positions and postures of the enemies with whom he has to fight. So Arjuna wanted Krishna to drive the chariot forward and stop it in the middle of the two armies.",
+      "Achyuta:The word means one who has no fall or one who never slips down from the state of the Supreme Self. It might also mean one who protects those who take refuge in Him, from sinking in the ocean of samsara. Those who do not fall from their spiritual practices reach Achyuta. So it is the duty of every spiritual aspirant to be cautious and careful in keeping up their devoted search for the Supreme Being."
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-1-Verse-21-22.mp3",
     "source": "https://vivekavani.com/b1v21/"
   },
@@ -170,8 +267,13 @@
     "sanskrit": "योत्स्यमानानवेक्षेऽहं य एतेऽत्र समागता: |धार्तराष्ट्रस्य दुर्बुद्धेर्युद्धे प्रियचिकीर्षव: || 23||",
     "transliteration": "yotsyamānān avekṣhe ’haṁ ya ete ’tra samāgatāḥdhārtarāṣhṭrasya durbuddher yuddhe priya-chikīrṣhavaḥ",
     "word_by_word_meaning": "yotsyamānān—those who have come to fight; avekṣhe aham—I desire to see; ye—who; ete—those; atra—here; samāgatāḥ—assembled; dhārtarāṣhṭrasya—of Dhritarashtra’s son; durbuddheḥ—evil-minded; yuddhe—in the fight; priya-chikīrṣhavaḥ—wishing to please",
-    "translation": "I would observe these warriors assembled here for the battle wishing to please the evil-minded Duryodhana.",
-    "commentary": "Of the evil-minded:Duryodhana is described as evil-minded. He has tried to injure and destroy the Pandavas in many ways. So Arjuna refers to him as a wicked man. ‘Buddhi nasat pranasyati‘. The Lord declares that man perishes when he loses the power of discrimination. Therefore the epithet ‘durbuddhi’ is indicative of the impending destruction of Duryodhana. It is a warning to all those whose mental disposition is darkened by evil propensities, that, like Duryodhana, they would ruin themselves by defeat, disgrace and death. Let everybody therefore strive for purity of mind and heart for spiritual progress.",
+    "translation": [
+      "I would observe these warriors assembled here for the battle wishing to please the evil-minded Duryodhana."
+    ],
+    "commentary": [
+      "Of the evil-minded:Duryodhana is described as evil-minded. He has tried to injure and destroy the Pandavas in many ways. So Arjuna refers to him as a wicked man. ‘Buddhi nasat pranasyati‘. The Lord declares that man perishes when he loses the power of discrimination. Therefore the epithet ‘durbuddhi’ is indicative of the impending destruction of Duryodhana. It is a warning to all those whose mental disposition is darkened by evil propensities, that, like Duryodhana, they would ruin themselves by defeat, disgrace and death. Let everybody therefore strive for purity of mind and heart for spiritual progress.",
+      "Wishing to please:All those who sided Duryodhana perished. To support and encourage evil is also evil, and such a man suffers the same fate as the evil-doer. It should by all means be avoided by the spiritual seeker."
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-1-Verse-23.mp3",
     "source": "https://vivekavani.com/b1v23/"
   },
@@ -181,8 +283,12 @@
     "sanskrit": "सञ्जय उवाच |एवमुक्तो हृषीकेशो गुडाकेशेन भारत |सेनयोरुभयोर्मध्ये स्थापयित्वा रथोत्तमम् || 24||भीष्मद्रोणप्रमुखत: सर्वेषां च महीक्षिताम् |उवाच पार्थ पश्यैतान्समवेतान्कुरूनिति || 25||",
     "transliteration": "sañjaya uvāchaevam ukto hṛiṣhīkeśho guḍākeśhena bhāratasenayor ubhayor madhye sthāpayitvā rathottamambhīṣhma-droṇa-pramukhataḥ sarveṣhāṁ cha mahī-kṣhitāmuvācha pārtha paśhyaitān samavetān kurūn iti",
     "word_by_word_meaning": "sañjayaḥ uvācha—Sanjay said; evam—thus; uktaḥ—addressed; hṛiṣhīkeśhaḥ—Shree Krishna, the Lord of the senses; guḍākeśhena—by Arjun, the conqueror of sleep; bhārata—descendant of Bharat; senayoḥ—armies; ubhayoḥ—the two; madhye—between; sthāpayitvā—having drawn; ratha-uttamam—magnificent chariot; bhīṣhma—Grandsire Bheeshma; droṇa—Dronacharya; pramukhataḥ—in the presence; sarveṣhām—all; cha—and; mahī-kṣhitām—other kings; uvācha—said; pārtha—Arjun, the son of Pritha; paśhya—behold; etān—these; samavetān—gathered; kurūn—descendants of Kuru; iti—thus",
-    "translation": "Sanjaya said: Advised thus by Arjuna Lord Krishna placed the noble chariot in the middle of the two armies, and in front of Bhishma and Drona, and all the Kings, and said: ‘O Arjuna! Behold those Kauravas gathered here.’",
-    "commentary": "Gudakesah:One who has conquered sleep (i.e.), one who has conquered ‘tamas’ and is constantly wakeful and alert. Concentration of mind and avoiding mistakes and errors are essential while listening to spiritual teaching. The epithet Gudakesah shows that Arjuna possessed these qualities when he listened to the highest spiritual teaching in the form of the Gita. The Lord said: “Behold these Kauravas.” The Kauravas were closely related and Arjuna was naturally moved by feelings of sorrow and despair when he saw them. The situation is thus most congenial for the spiritual teaching of the Lord, and the birth of the Gita is indeed the highest blessing for all mankind.",
+    "translation": [
+      "Sanjaya said: Advised thus by Arjuna Lord Krishna placed the noble chariot in the middle of the two armies, and in front of Bhishma and Drona, and all the Kings, and said: ‘O Arjuna! Behold those Kauravas gathered here.’"
+    ],
+    "commentary": [
+      "Gudakesah:One who has conquered sleep (i.e.), one who has conquered ‘tamas’ and is constantly wakeful and alert. Concentration of mind and avoiding mistakes and errors are essential while listening to spiritual teaching. The epithet Gudakesah shows that Arjuna possessed these qualities when he listened to the highest spiritual teaching in the form of the Gita. The Lord said: “Behold these Kauravas.” The Kauravas were closely related and Arjuna was naturally moved by feelings of sorrow and despair when he saw them. The situation is thus most congenial for the spiritual teaching of the Lord, and the birth of the Gita is indeed the highest blessing for all mankind."
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-1-Verse-24-25.mp3",
     "source": "https://vivekavani.com/b1v24/"
   },
@@ -192,8 +298,21 @@
     "sanskrit": "तत्रापश्यत्स्थितान् पार्थ: पितृ नथ पितामहान् |आचार्यान्मातुलान्भ्रातृ न्पुत्रान्पौत्रान्सखींस्तथा || 26||श्वशुरान्सुहृदश्चैव सेनयोरुभयोरपि |",
     "transliteration": "tatrāpaśhyat sthitān pārthaḥ pitṝīn atha pitāmahānāchāryān mātulān bhrātṝīn putrān pautrān sakhīṁs tathāśhvaśhurān suhṛidaśh chaiva senayor ubhayor api",
     "word_by_word_meaning": "tatra—there; apaśhyat—saw; sthitān—stationed; pārthaḥ—Arjun; pitṝīn—fathers; atha—thereafter; pitāmahān—grandfathers; āchāryān—teachers; mātulān—maternal uncles; bhrātṝīn—brothers; putrān—sons; pautrān—grandsons; sakhīn—friends; tathā—also; śhvaśhurān—fathers-in-law; suhṛidaḥ—well-wishers; cha—and; eva—indeed; senayoḥ—armies; ubhayoḥ—in both armies; api—also",
-    "translation": "There Arjuna saw fathers, grand-fathers, teachers, uncles, brothers, sons, grandsons, companions, fathers-in-law, and friends in both the armies.",
-    "commentary": "Fathers— Bhurisravas and others,",
+    "translation": [
+      "There Arjuna saw fathers, grand-fathers, teachers, uncles, brothers, sons, grandsons, companions, fathers-in-law, and friends in both the armies."
+    ],
+    "commentary": [
+      "Fathers— Bhurisravas and others,",
+      "grand-fathers— Bhishma and others,",
+      "teachers— Drona and others,",
+      "uncles— Saibya and others,",
+      "brothers— Duryodhana and others,",
+      "sons— Lakshmana and others,",
+      "grandsons— The sons of Lakshmana and others,",
+      "friends— Aswathama and others,",
+      "fathers-in-law— Drupada and others,",
+      "well-wishers— Kritavarma and others"
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-1-Verse-26.mp3",
     "source": "https://vivekavani.com/b1v26/"
   },
@@ -203,8 +322,13 @@
     "sanskrit": "तान्समीक्ष्य स कौन्तेय: सर्वान्बन्धूनवस्थितान् || 27||कृपया परयाविष्टो विषीदन्निदमब्रवीत् |",
     "transliteration": "tān samīkṣhya sa kaunteyaḥ sarvān bandhūn avasthitānkṛipayā parayāviṣhṭo viṣhīdann idam abravīt",
     "word_by_word_meaning": "tān—these; samīkṣhya—on seeing; saḥ—they; kaunteyaḥ—Arjun, the son of Kunti; sarvān—all; bandhūn—relatives; avasthitān—present; kṛipayā—by compassion; parayā—great; āviṣhṭaḥ—overwhelmed; viṣhīdan—deep sorrow; idam—this; abravīt—spoke",
-    "translation": "Casting his eyes on all these kinsmen stationed on opposing sides, the son of Kunti was overcome with deep pity and sorrowfully spoke.",
-    "commentary": "Kripa:It means pity, compassion and kindness. It is no doubt a noble quality. But it loses its divine virtue in a situation when man is called upon by Dharma to fight for a righteous cause. Arjuna was overtaken by Maya with the feelings of ‘I’ and ‘Mine’. “How can I kill my own people?” This was the cause of Arjuna’s sorrow. He lost the spirit of righteous action. Arjuna, being a Kshatriya, his pity under those circumstances, was a mental weakness, a negation of Dharma. It is this weakness which Lord Krishna removes by his spiritual teaching.",
+    "translation": [
+      "Casting his eyes on all these kinsmen stationed on opposing sides, the son of Kunti was overcome with deep pity and sorrowfully spoke."
+    ],
+    "commentary": [
+      "Kripa:It means pity, compassion and kindness. It is no doubt a noble quality. But it loses its divine virtue in a situation when man is called upon by Dharma to fight for a righteous cause. Arjuna was overtaken by Maya with the feelings of ‘I’ and ‘Mine’. “How can I kill my own people?” This was the cause of Arjuna’s sorrow. He lost the spirit of righteous action. Arjuna, being a Kshatriya, his pity under those circumstances, was a mental weakness, a negation of Dharma. It is this weakness which Lord Krishna removes by his spiritual teaching.",
+      "Sorrowfully:Whatever material and physical powers and prowess a man may possess, if he is not free from ignorance, he sinks into despondency in any critical situation. Arjuna was a warrior of the first rank; He possessed miraculous powers and weapons. But covered by ignorance, he began to weep and wail like a helpless child. It is a disease of the mind which should be thoroughly cured. This could be done only by the knowledge of Atma which brings supreme freedom from all the undesirable modifications of the mind, from all painful feelings and passions. If a hero like Arjuna should be overpowered by grief, what of ordinary mortals? Therefore the conquest of the mind by spiritual knowledge, and through it the attainment of peace – this is the duty of every individual. Lord Krishna teaches the spiritual path to reach the goal for all human beings."
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-1-Verse-27.mp3",
     "source": "https://vivekavani.com/b1v27/"
   },
@@ -214,8 +338,13 @@
     "sanskrit": "अर्जुन उवाच |दृष्ट्वेमं स्वजनं कृष्ण युयुत्सुं समुपस्थ���तम् || 28||सीदन्ति मम गात्राणि मुखं च परिशुष्यति |वेपथुश्च शरीरे मे रोमहर्षश्च जायते || 29||गाण्डीवं स्रंसते हस्तात्त्वक्चै व परिदह्यते |न च शक्नोम्यवस्थातुं भ्रमतीव च मे मन: || 30||",
     "transliteration": "arjuna uvāchadṛiṣhṭvemaṁ sva-janaṁ kṛiṣhṇa yuyutsuṁ samupasthitamsīdanti mama gātrāṇi mukhaṁ cha pariśhuṣhyativepathuśh cha śharīre me roma-harṣhaśh cha jāyategāṇḍīvaṁ sraṁsate hastāt tvak chaiva paridahyatena cha śhaknomy avasthātuṁ bhramatīva cha me manaḥ",
     "word_by_word_meaning": "arjunaḥ uvācha—Arjun said; dṛiṣhṭvā—on seeing; imam—these; sva-janam—kinsmen; kṛiṣhṇa—Krishna; yuyutsum—eager to fight; samupasthitam—present; sīdanti—quivering; mama—my; gātrāṇi—limbs; mukham—mouth; cha—and; pariśhuṣhyati—is drying up; vepathuḥ—shuddering; cha—and; śharīre—on the body; me—my; roma-harṣhaḥ—standing of bodily hair on end; cha—also; jāyate—is happening; gāṇḍīvam—Arjun’s bow; sraṁsate—is slipping; hastāt—from (my) hand; tvak—skin; cha—and; eva—indeed; paridahyate—is burning all over; na—not; cha—and; śhaknomi—am able; avasthātum—remain steady; bhramati iva—whirling like; cha—and; me—my; manaḥ—mind;",
-    "translation": "Arjuna said: O Krishna, at the sight of these my kinsmen, assembled here eager to give battle, my limbs fail and my mouth is parched. My body is shaken and my hair stands on end. The bow Gāndiva slips from my hand and my skin is on fire. I cannot hold myself steady; my mind seems to whirl. O Keśava, I see omens of evil.",
-    "commentary": "In these verses, Arjuna describes the bodily and mental changes which overwhelmed him on that occasion. Those are all signs of sorrow, weakness and despair. How does it happen that Arjuna who fought many battles and who won miraculous victories single-handed, should lose his courage and strength in this particular situation? His material and physical powers are just the same as before. But mentally he suffered a tremendous shock. Why? by the thought born of = Avidya these are my men, how can I kill them? The egotistic feeling of ‘I’ and ‘mine’ engulfed his mind. So he cries ‘svajanam‘ ‘svajanam‘ (our people) repeatedly.",
+    "translation": [
+      "Arjuna said: O Krishna, at the sight of these my kinsmen, assembled here eager to give battle, my limbs fail and my mouth is parched. My body is shaken and my hair stands on end. The bow Gāndiva slips from my hand and my skin is on fire. I cannot hold myself steady; my mind seems to whirl. O Keśava, I see omens of evil."
+    ],
+    "commentary": [
+      "In these verses, Arjuna describes the bodily and mental changes which overwhelmed him on that occasion. Those are all signs of sorrow, weakness and despair. How does it happen that Arjuna who fought many battles and who won miraculous victories single-handed, should lose his courage and strength in this particular situation? His material and physical powers are just the same as before. But mentally he suffered a tremendous shock. Why? by the thought born of = Avidya these are my men, how can I kill them? The egotistic feeling of ‘I’ and ‘mine’ engulfed his mind. So he cries ‘svajanam‘ ‘svajanam‘ (our people) repeatedly.",
+      "This is ignorance, and Jnana, knowledge, is the only remedy for it. Lord Krishna offers this Atma-Jnana to Arjuna and enables him to see things clearly, to free himself from thoughts of weakness, and to carry out his Dharma."
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-1-Verse-28-30.mp3",
     "source": "https://vivekavani.com/b1v28/"
   },
@@ -225,8 +354,12 @@
     "sanskrit": "निमित्तानि च पश्यामि विपरीतानि केशव |न च श्रेयोऽनुपश्यामि हत्वा स्वजनमाहवे || 31||",
     "transliteration": "nimittāni cha paśhyāmi viparītāni keśhavana cha śhreyo ’nupaśhyāmi hatvā sva-janam āhave",
     "word_by_word_meaning": "nimittāni—omens; cha—and; paśhyāmi—I see; viparītāni—misfortune; keśhava—Shree Krishna, killer of the Keshi demon; na—not; cha—also; śhreyaḥ—good; anupaśhyāmi—I foresee; hatvā—from killing; sva-janam—kinsmen; āhave—in battle",
-    "translation": "O Krishna! I see many ill-omens and I do not understand what good could come by killing my own people in battle.",
-    "commentary": "",
+    "translation": [
+      "O Krishna! I see many ill-omens and I do not understand what good could come by killing my own people in battle."
+    ],
+    "commentary": [
+      ""
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-1-Verse-31.mp3",
     "source": "https://vivekavani.com/b1v31/"
   },
@@ -236,8 +369,13 @@
     "sanskrit": "न काङ्क्षे विजयं कृष्ण न च राज्यं सुखानि च |किं नो राज्येन गोविन्द किं भोगैर्जीवितेन वा || 32||",
     "transliteration": "na kāṅkṣhe vijayaṁ kṛiṣhṇa na cha rājyaṁ sukhāni chakiṁ no rājyena govinda kiṁ bhogair jīvitena vā",
     "word_by_word_meaning": "na—nor; kāṅkṣhe—do I desire; vijayam—victory; kṛiṣhṇa—Krishna; na—nor; cha—as well; rājyam—kingdom; sukhāni—happiness; cha—also; kim—what; naḥ—to us; rājyena—by kingdom; govinda—Krishna, he who gives pleasure to the senses, he who is fond of cows; kim—what?; bhogaiḥ—pleasures; jīvitena—life; vā—or;",
-    "translation": "O Krishna! I do not desire victory or kingdom or pleasures. Of what avail are these kingdom, enjoyment, or even life itself to us.",
-    "commentary": "The Sastras say that the knowledge of Atma should be taught only to those who possess this quality of renunciation. Does Arjuna possess this quality? Is he fit to receive the supreme knowledge? This doubt is cleared by this verse. For some reason or other, he now feels the futility of all earthly pleasures and enjoyments. feels the futility of all earthly glory and the wretchedness of all earthly Life itself appears as a useless waste. He has no relish for it. He feels that even if he is offered dominion over the three worlds, it is of no avail to him.",
+    "translation": [
+      "O Krishna! I do not desire victory or kingdom or pleasures. Of what avail are these kingdom, enjoyment, or even life itself to us."
+    ],
+    "commentary": [
+      "The Sastras say that the knowledge of Atma should be taught only to those who possess this quality of renunciation. Does Arjuna possess this quality? Is he fit to receive the supreme knowledge? This doubt is cleared by this verse. For some reason or other, he now feels the futility of all earthly pleasures and enjoyments. feels the futility of all earthly glory and the wretchedness of all earthly Life itself appears as a useless waste. He has no relish for it. He feels that even if he is offered dominion over the three worlds, it is of no avail to him.",
+      "This is the auspicious moment for the revelation of the supreme wisdom. Therefore, Lord Krishna chooses this particular moment, when the fire of renunciation burns brightest in the heart of Arjuna to teach the highest spiritual knowledge."
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-1-Verse-32.mp3",
     "source": "https://vivekavani.com/b1v32/"
   },
@@ -247,8 +385,12 @@
     "sanskrit": "येषामर्थे काङ्क्षितं नो राज्यं भोगा: सुखानि च |त इमेऽवस्थिता युद्धे प्राणांस्त्यक्त्वा धनानि च || 33||आचार्या: पितर: पुत्रास्तथैव च पितामहा: |मातुला: श्वशुरा: पौत्रा: श्याला: सम्बन्धिनस्तथा || 34||",
     "transliteration": "yeṣhām arthe kāṅkṣhitaṁ no rājyaṁ bhogāḥ sukhāni chata ime ’vasthitā yuddhe prāṇāṁs tyaktvā dhanāni chaāchāryāḥ pitaraḥ putrās tathaiva cha pitāmahāḥmātulāḥ śhvaśhurāḥ pautrāḥ śhyālāḥ sambandhinas tathā",
     "word_by_word_meaning": "yeṣhām—for whose; arthe—sake; kāṅkṣhitam—coveted for; naḥ—by us; rājyam—kingdom; bhogāḥ—pleasures; sukhāni—happiness; cha—also; te—they; ime—these; avasthitāḥ—situated; yuddhe—for battle; prāṇān—lives; tyaktvā—giving up; dhanāni—wealth; cha—also; āchāryāḥ—teachers; pitaraḥ—fathers; putrāḥ—sons; tathā—as well; eva—indeed; cha—also; pitāmahāḥ—grandfathers; mātulāḥ—maternal uncles; śhvaśhurāḥ—fathers-in-law; pautrāḥ—grandsons; śhyālāḥ—brothers-in-law; sambandhinaḥ—kinsmen; tathā—as well;",
-    "translation": "Those for whose sake we desire kingdom, enjoyments, and pleasures—teachers, fathers, sons, grandfathers, maternal uncles, fathers-in law, brothers-in-law, grandsons and other relations are all standing here ready for battle, having abandoned their wealth and very life even.",
-    "commentary": "",
+    "translation": [
+      "Those for whose sake we desire kingdom, enjoyments, and pleasures—teachers, fathers, sons, grandfathers, maternal uncles, fathers-in law, brothers-in-law, grandsons and other relations are all standing here ready for battle, having abandoned their wealth and very life even."
+    ],
+    "commentary": [
+      ""
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-1-Verse-33-34.mp3",
     "source": "https://vivekavani.com/b1v33/"
   },
@@ -258,8 +400,12 @@
     "sanskrit": "एतान्न हन्तुमिच्छामि घ्नतोऽपि मधुसूदन |अपि त्रैलोक्यराज्यस्य हेतो: किं नु महीकृते || 35||",
     "transliteration": "etān na hantum ichchhāmi ghnato ’pi madhusūdanaapi trailokya-rājyasya hetoḥ kiṁ nu mahī-kṛite",
     "word_by_word_meaning": "etān—these; na—not; hantum—to slay; ichchhāmi—I wish; ghnataḥ—killed; api—even though; madhusūdana—Shree Krishna, killer of the demon Madhu; api—even though; trai-lokya-rājyasya—dominion over three worlds; hetoḥ—for the sake of; kim nu—what to speak of; mahī-kṛite—for the earth",
-    "translation": "These, O Madhusudana, I would not kill, though they should kill me, even for the sake of sovereignty over the three worlds— how much less for this earth!",
-    "commentary": "Madhusudana:Krishna – the slayer of the wicked demon Madhu.",
+    "translation": [
+      "These, O Madhusudana, I would not kill, though they should kill me, even for the sake of sovereignty over the three worlds— how much less for this earth!"
+    ],
+    "commentary": [
+      "Madhusudana:Krishna – the slayer of the wicked demon Madhu."
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-1-Verse-35.mp3",
     "source": "https://vivekavani.com/b1v35/"
   },
@@ -269,8 +415,12 @@
     "sanskrit": "निहत्य धार्तराष्ट्रान्न: का प्रीति: स्याज्जनार्दन |पापमेवाश्रयेदस्मान्हत्वैतानाततायिन: || 36 ||",
     "transliteration": "nihatya dhārtarāṣhṭrān naḥ kā prītiḥ syāj janārdanapāpam evāśhrayed asmān hatvaitān ātatāyinaḥ",
     "word_by_word_meaning": "nihatya—by killing; dhārtarāṣhṭrān—the sons of Dhritarashtra; naḥ—our; kā—what; prītiḥ—pleasure; syāt—will there be; janārdana—he who looks after the public, Shree Krishna; pāpam—vices; eva—certainly; āśhrayet—must come upon; asmān—us; hatvā—by killing; etān—all these; ātatāyinaḥ—aggressors;",
-    "translation": "O Janārdana, what joy can be ours in killing these sons of Dhritarāshtra? Sin alone will possess us if we kill these felons.",
-    "commentary": "Those who commit six kinds of crimes towards others are felons. They are, one who (1) sets fire to the house of another person, (2) poisons him, (3) falls on him with sword in hand to kill and murder, (4) or steals his wealth, (5) or land, (6) or wife. Such sinners are called ‘atatayinah‘. Duryodhana and his henchmen have committed all these crimes, and so they are felons.",
+    "translation": [
+      "O Janārdana, what joy can be ours in killing these sons of Dhritarāshtra? Sin alone will possess us if we kill these felons."
+    ],
+    "commentary": [
+      "Those who commit six kinds of crimes towards others are felons. They are, one who (1) sets fire to the house of another person, (2) poisons him, (3) falls on him with sword in hand to kill and murder, (4) or steals his wealth, (5) or land, (6) or wife. Such sinners are called ‘atatayinah‘. Duryodhana and his henchmen have committed all these crimes, and so they are felons."
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-1-Verse-36.mp3",
     "source": "https://vivekavani.com/b1v36/"
   },
@@ -280,8 +430,12 @@
     "sanskrit": "तस्मान्नार्हा वयं हन्तुं धार्तराष्ट्रान्स्वबान्धवान् |स्वजनं हि कथं हत्वा सुखिन: स्याम माधव || 37||",
     "transliteration": "tasmān nārhā vayaṁ hantuṁ dhārtarāṣhṭrān sa-bāndhavānsva-janaṁ hi kathaṁ hatvā sukhinaḥ syāma mādhava",
     "word_by_word_meaning": "tasmāt—hence; na—never; arhāḥ—behoove; vayam—we; hantum—to kill; dhārtarāṣhṭrān—the sons of Dhritarashtra; sva-bāndhavān—along with friends; sva-janam—kinsmen; hi—certainly; katham—how; hatvā—by killing; sukhinaḥ—happy; syāma—will we become; mādhava—Shree Krishna, the husband of Yogmaya",
-    "translation": "Therefore we ought not to kill our kinsmen, the sons of Dhritarāshtra; for, O Mādhava, how can we ever be happy by killing our own people?",
-    "commentary": "Arjuna’s mind is completely obsessed with the thought of ‘I’ and ‘Mine’. He cries out our relations’, ‘our kinsmen’, ‘svabandhavah‘, ‘svajanam‘. Indeed the greatest obstacle on the path of self-realisation is the deep rooted thought of ‘I’ and ‘Mine’, pertaining to the body. So long as man imagines himself to be the body, all these thoughts of relations, friends, teachers, continue to harass the mind. Therefore the teaching of Lord Krishna is intended to remove the deep-seated identification with the body and to reveal the truth that he is not the body but the immortal ever free Atma.",
+    "translation": [
+      "Therefore we ought not to kill our kinsmen, the sons of Dhritarāshtra; for, O Mādhava, how can we ever be happy by killing our own people?"
+    ],
+    "commentary": [
+      "Arjuna’s mind is completely obsessed with the thought of ‘I’ and ‘Mine’. He cries out our relations’, ‘our kinsmen’, ‘svabandhavah‘, ‘svajanam‘. Indeed the greatest obstacle on the path of self-realisation is the deep rooted thought of ‘I’ and ‘Mine’, pertaining to the body. So long as man imagines himself to be the body, all these thoughts of relations, friends, teachers, continue to harass the mind. Therefore the teaching of Lord Krishna is intended to remove the deep-seated identification with the body and to reveal the truth that he is not the body but the immortal ever free Atma."
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-1-Verse-37.mp3",
     "source": "https://vivekavani.com/b1v37/"
   },
@@ -291,8 +445,13 @@
     "sanskrit": "यद्यप्येते न पश्यन्ति लोभोपहतचेतस: |कुलक्षयकृतं दोषं मित्रद्रोहे च पातकम् || 38||कथं न ज्ञेयमस्माभि: पापादस्मान्निवर्तितुम् |कुलक्षयकृतं दोषं प्रपश्यद्भिर्जनार्दन || 39||",
     "transliteration": "yady apy ete na paśhyanti lobhopahata-chetasaḥkula-kṣhaya-kṛitaṁ doṣhaṁ mitra-drohe cha pātakamkathaṁ na jñeyam asmābhiḥ pāpād asmān nivartitumkula-kṣhaya-kṛitaṁ doṣhaṁ prapaśhyadbhir janārdana",
     "word_by_word_meaning": "yadi api—even though; ete—they; na—not; paśhyanti—see; lobha—greed; upahata—overpowered; chetasaḥ—thoughts; kula-kṣhaya-kṛitam—in annihilating their relatives; doṣham—fault; mitra-drohe—to wreak treachery upon friends; cha—and; pātakam—sin; katham—why; na—not; jñeyam—should be known; asmābhiḥ—we; pāpāt—from sin; asmāt—these; nivartitum—to turn away; kula-kṣhaya—killing the kindered; kṛitam—done; doṣham—crime; prapaśhyadbhiḥ—who can see; janārdana—he who looks after the public, Shree Krishna",
-    "translation": "Though they, their understanding overcome by greed, perceive no evil in the decay of families and no sin in hostility to friends, why, O Janārdana, should not we, who clearly perceive the evil in the decay of families, learn to refrain from this sin?",
-    "commentary": "The Kauravas are described as men whose minds are completely overwhelmed by kama, krodha, and lobha – Desire hatred, and greed which form the triple gateway to Hell.",
+    "translation": [
+      "Though they, their understanding overcome by greed, perceive no evil in the decay of families and no sin in hostility to friends, why, O Janārdana, should not we, who clearly perceive the evil in the decay of families, learn to refrain from this sin?"
+    ],
+    "commentary": [
+      "The Kauravas are described as men whose minds are completely overwhelmed by kama, krodha, and lobha – Desire hatred, and greed which form the triple gateway to Hell.",
+      "The mind is vitiated by these evil tendencies, Duryodhana and his henchmen were victims of this triple evil, and suffered awful destruction. Those who are on the auspicious path of spiritual progress should resolutely guard themselves against these evils."
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-1-Verse-38-39.mp3",
     "source": "https://vivekavani.com/b1v38/"
   },
@@ -302,8 +461,14 @@
     "sanskrit": "कुलक्षये प्रणश्यन्ति कुलधर्मा: सनातना: |धर्मे नष्टे कुलं कृत्स्नमधर्मोऽभिभवत्युत || 40||अधर्माभिभवात्कृष्ण प्रदुष्यन्ति कुलस्त्रिय: |स्त्रीषु दुष्टासु वार्ष्णेय जायते वर्णसङ्कर: || 41||सङ्करो नरकायैव कुलघ्नानां कुलस्य च |पतन्ति पितरो ह्येषां लुप्तपिण्डोदकक्रिया: || 42||",
     "transliteration": "kula-kṣhaye praṇaśhyanti kula-dharmāḥ sanātanāḥdharme naṣhṭe kulaṁ kṛitsnam adharmo ’bhibhavaty utaadharmābhibhavāt kṛiṣhṇa praduṣhyanti kula-striyaḥstrīṣhu duṣhṭāsu vārṣhṇeya jāyate varṇa-saṅkaraḥsaṅkaro narakāyaiva kula-ghnānāṁ kulasya chapatanti pitaro hy eṣhāṁ lupta-piṇḍodaka-kriyāḥ",
     "word_by_word_meaning": "kula-kṣhaye—in the destruction of a dynasty; praṇaśhyanti—are vanquished; kula-dharmāḥ—family traditions; sanātanāḥ—eternal; dharme—religion; naṣhṭe—is destroyed; kulam—family; kṛitsnam—the whole; adharmaḥ—irreligion; abhibhavati—overcome; uta—indeed; adharma—irreligion; abhibhavāt—preponderance; kṛiṣhṇa—Shree Krishna; praduṣhyanti—become immoral; kula-striyaḥ—women of the family; strīṣhu—of women; duṣhṭāsu—immorality; vārṣhṇeya—descendant of Vrishni; jāyate—are born; varṇa-saṅkaraḥ—unwanted progeny; saṅkaraḥ—unwanted children; narakāya—hellish; eva—indeed; kula-ghnānām—for those who destroy the family; kulasya—of the family; cha—also; patanti—fall; pitaraḥ—ancestors; hi—verily; eṣhām—their; lupta—deprived of; piṇḍodaka-kriyāḥ—performances of sacrificial offerings",
-    "translation": "With the decay of a family, perish its dharmas, which have existed from time out of mind. With the ending of the dharmas, adharma overwhelms the whole family.",
-    "commentary": "When adharma overwhelms the family, O Krishna, the women of the family become corrupt; and when, O Krishna, the women are corrupt, there arises a mixing of castes.",
+    "translation": [
+      "With the decay of a family, perish its dharmas, which have existed from time out of mind. With the ending of the dharmas, adharma overwhelms the whole family.",
+      "When adharma overwhelms the family, O Krishna, the women of the family become corrupt; and when, O Krishna, the women are corrupt, there arises a mixing of castes.",
+      "This mixture leads into hell the family itself as well as those who destroy it; for their ancestors fall, deprived of the offerings of rice-balls and water."
+    ],
+    "commentary": [
+      ""
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-1-Verse-40-42.mp3",
     "source": "https://vivekavani.com/b1v40/"
   },
@@ -313,8 +478,13 @@
     "sanskrit": "दोषैरेतै: कुलघ्नानां वर्णसङ्करकारकै: |उत्साद्यन्ते जातिधर्मा: कुलधर्माश्च शाश्वता: || 43||उत्सन्नकुलधर्माणां मनुष्याणां जनार्दन |नरकेऽनियतं वासो भवतीत्यनुशुश्रुम || 44||",
     "transliteration": "doṣhair etaiḥ kula-ghnānāṁ varṇa-saṅkara-kārakaiḥutsādyante jāti-dharmāḥ kula-dharmāśh cha śhāśhvatāḥutsanna-kula-dharmāṇāṁ manuṣhyāṇāṁ janārdananarake ‘niyataṁ vāso bhavatītyanuśhuśhruma",
     "word_by_word_meaning": "doṣhaiḥ—through evil deeds; etaiḥ—these; kula-ghnānām—of those who destroy the family; varṇa-saṅkara—unwanted progeny; kārakaiḥ—causing; utsādyante—are ruined; jāti-dharmāḥ—social and family welfare activities; kula-dharmāḥ—family traditions; cha—and; śhāśhvatāḥ—eternal; utsanna—destroyed; kula-dharmāṇām—whose family traditions; manuṣhyāṇām—of such human beings; janārdana—he who looks after the public, Shree Krishna; narake—in hell; aniyatam—indefinite; vāsaḥ—dwell; bhavati—is; iti—thus; anuśhuśhruma—I have heard from the learned",
-    "translation": "By these evil deeds of the destroyers of families, which result in the mixing of castes, the eternal dharmas of caste and family are uprooted.",
-    "commentary": "We have heard it said, O Janārdana, that inevitably the men whose family dharmas are destroyed dwell in hell.",
+    "translation": [
+      "By these evil deeds of the destroyers of families, which result in the mixing of castes, the eternal dharmas of caste and family are uprooted.",
+      "We have heard it said, O Janārdana, that inevitably the men whose family dharmas are destroyed dwell in hell."
+    ],
+    "commentary": [
+      ""
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-1-Verse-43-44.mp3",
     "source": "https://vivekavani.com/b1v43/"
   },
@@ -324,8 +494,12 @@
     "sanskrit": "अहो बत महत्पापं कर्तुं व्यवसिता वयम् |यद्राज्यसुखलोभेन हन्तुं स्वजनमुद्यता: || 45||",
     "transliteration": "aho bata mahat pāpaṁ kartuṁ vyavasitā vayamyad rājya-sukha-lobhena hantuṁ sva-janam udyatāḥ",
     "word_by_word_meaning": "aho—alas; bata—horrible results; mahat—great; pāpam—sins; kartum—to perform; vyavasitāḥ—have decided; vayam—we; yat—because; rājya-sukha-lobhena—driven by the desire for kingly pleasure; hantum—to kill; sva-janam—kinsmen; udyatāḥ—intending;",
-    "translation": "Alas, we are resolved to commit a great sin, in that we are ready to slay our kinsmen to satisfy our greed for the pleasure of a kingdom!",
-    "commentary": "",
+    "translation": [
+      "Alas, we are resolved to commit a great sin, in that we are ready to slay our kinsmen to satisfy our greed for the pleasure of a kingdom!"
+    ],
+    "commentary": [
+      ""
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-1-Verse-45.mp3",
     "source": "https://vivekavani.com/b1v45/"
   },
@@ -335,8 +509,12 @@
     "sanskrit": "यदि मामप्रतीकारमशस्त्रं शस्त्रपाणय: |धार्तराष्ट्रा रणे हन्युस्तन्मे क्षेमतरं भवेत् || 46||",
     "transliteration": "yadi mām apratīkāram aśhastraṁ śhastra-pāṇayaḥdhārtarāṣhṭrā raṇe hanyus tan me kṣhemataraṁ bhavet",
     "word_by_word_meaning": "yadi—if; mām—me; apratīkāram—unresisting; aśhastram—unarmed; śhastra-pāṇayaḥ—those with weapons in hand; dhārtarāṣhṭrāḥ—the sons of Dhritarashtra; raṇe—on the battlefield; hanyuḥ—shall kill; tat—that; me—to me; kṣhema-taram—better; bhavet—would be",
-    "translation": "Far better would it be for me if the sons of Dhritarāshtra, weapons in hand, should slay me in the battle, unarmed and unresisting.",
-    "commentary": "Better:Arjuna says that if his enemies should kill him without any resistance on his part, it would be for his own well-being and welfare. He may have the following reasons to come to such a conclusion. 1. By refusing to fight he would escape the sin of slaying the family with all its evil effects, and thus retain the former good that he has already done. 2. He would escape the sin of killing his own kinsmen. 3. His relatives, friends and teachers would live. 4. To spare the lives of relations and teachers is in itself a good act which ultimately would help him to rise higher and higher in spirituality.",
+    "translation": [
+      "Far better would it be for me if the sons of Dhritarāshtra, weapons in hand, should slay me in the battle, unarmed and unresisting."
+    ],
+    "commentary": [
+      "Better:Arjuna says that if his enemies should kill him without any resistance on his part, it would be for his own well-being and welfare. He may have the following reasons to come to such a conclusion. 1. By refusing to fight he would escape the sin of slaying the family with all its evil effects, and thus retain the former good that he has already done. 2. He would escape the sin of killing his own kinsmen. 3. His relatives, friends and teachers would live. 4. To spare the lives of relations and teachers is in itself a good act which ultimately would help him to rise higher and higher in spirituality."
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-1-Verse-46.mp3",
     "source": "https://vivekavani.com/b1v46/"
   },
@@ -346,8 +524,13 @@
     "sanskrit": "सञ्जय उवाच |एवमुक्त्वार्जुन: सङ्ख्ये रथोपस्थ उपाविशत् |विसृज्य सशरं चापं शोकसंविग्नमानस: || 47||",
     "transliteration": "sañjaya uvāchaevam uktvārjunaḥ saṅkhye rathopastha upāviśhatvisṛijya sa-śharaṁ chāpaṁ śhoka-saṁvigna-mānasaḥ",
     "word_by_word_meaning": "sañjayaḥ uvācha—Sanjay said; evam uktvā—speaking thus; arjunaḥ—Arjun; saṅkhye—in the battlefield; ratha upasthe—on the chariot; upāviśhat—sat; visṛijya—casting aside; sa-śharam—along with arrows; chāpam—the bow; śhoka—with grief; saṁvigna—distressed; mānasaḥ—mind",
-    "translation": "Sanjaya said: Arjuna, having spoken thus on the battlefield, cast aside his bow and arrow and sank down on his chariot-seat, his mind overcome with grief.",
-    "commentary": "With the mind distressed by sorrow:Arjuna dropped the great bow Gandiva and sat down in a mood of doubt, despair and helplessness. Never before in his life did he do so on any battle-field in any situation. So there should be a powerful cause for the present problem of Arjuna. This cause is easily discernable from his own words. It is nothing but the deeply planted feeling of attachment for his relations and friends, and the awful contemplation of slaying them in the battle. He speaks repeatedly of ‘svajanam‘ (our people). His distress for the destruction of his own people touches his very heart and throws the whole man off his balance. As a result, he decides to give up every thing-kingdom, pleasures, and enjoyments, even dominion over the three worlds. Lord Krishna seizes this opportune moment when Arjuna’s mind was filled with the thought of absolute renunciation and teaches the highest Brahmavidya. Hence Arjuna’s despondency is transformed into a Yoga.",
+    "translation": [
+      "Sanjaya said: Arjuna, having spoken thus on the battlefield, cast aside his bow and arrow and sank down on his chariot-seat, his mind overcome with grief."
+    ],
+    "commentary": [
+      "With the mind distressed by sorrow:Arjuna dropped the great bow Gandiva and sat down in a mood of doubt, despair and helplessness. Never before in his life did he do so on any battle-field in any situation. So there should be a powerful cause for the present problem of Arjuna. This cause is easily discernable from his own words. It is nothing but the deeply planted feeling of attachment for his relations and friends, and the awful contemplation of slaying them in the battle. He speaks repeatedly of ‘svajanam‘ (our people). His distress for the destruction of his own people touches his very heart and throws the whole man off his balance. As a result, he decides to give up every thing-kingdom, pleasures, and enjoyments, even dominion over the three worlds. Lord Krishna seizes this opportune moment when Arjuna’s mind was filled with the thought of absolute renunciation and teaches the highest Brahmavidya. Hence Arjuna’s despondency is transformed into a Yoga.",
+      "Arjuna yearned to know what was Dharma, having given up all dominion, pleasures and enjoyment. Hence it is Yoga. Such deep renunciation is essential for all seekers after truth. It ultimately leads to righteousness and union with God. Dispassion for earthly enjoyments and burning passion for truth are the ‘sine quanon‘ of spiritual life. It is this passion for truth that drives the aspirant forward on the path of spiritual realisation. Arjuna experienced the two feelings in the present situation. So he is fully qualified to realise the teaching of the Lord. If any man, for any reason, is prompted by feelings of dispassion for earthly objects, and a yearning for truth, he receives the Grace of God by which he comes to know the Truth and attains peace and blessedness."
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-1-Verse-47.mp3",
     "source": "https://vivekavani.com/b1v47/"
   }

output/chapters/16.json

@@ -5,8 +5,46 @@
     "sanskrit": "श्रीभगवानुवाच |अभयं सत्त्वसंशुद्धिर्ज्ञानयोगव्यवस्थिति: |दानं दमश्च यज्ञश्च स्वाध्यायस्तप आर्जवम् || 1||अहिंसा सत्यमक्रोधस्त्याग: शान्तिरपैशुनम् |दया भूतेष्वलोलुप्त्वं मार्दवं ह्रीरचापलम् || 2||तेज: क्षमा धृति: शौचमद्रोहोनातिमानिता |भवन्ति सम्पदं दैवीमभिजातस्य भारत || 3||",
     "transliteration": "śhrī-bhagavān uvāchaabhayaṁ sattva-sanśhuddhir jñāna-yoga-vyavasthitiḥdānaṁ damaśh cha yajñaśh cha svādhyāyas tapa ārjavamahinsā satyam akrodhas tyāgaḥ śhāntir apaiśhunamdayā bhūteṣhv aloluptvaṁ mārdavaṁ hrīr achāpalamtejaḥ kṣhamā dhṛitiḥ śhaucham adroho nāti-mānitābhavanti sampadaṁ daivīm abhijātasya bhārata",
     "word_by_word_meaning": "śhrī-bhagavān uvācha—the Supreme Divine Personality said; abhayam—fearlessness; sattva-sanśhuddhiḥ—purity of mind; jñāna—knowledge; yoga—spiritual; vyavasthitiḥ—steadfastness; dānam—charity; damaḥ—control of the senses; cha—and; yajñaḥ—sacrifice; cha—and; svādhyāyaḥ—study of sacred books; tapaḥ—austerity; ārjavam—straightforwardness; ahinsā—non-violence; satyam—truthfulness; akrodhaḥ—absence of anger; tyāgaḥ—renunciation; śhāntiḥ—peacefulness; apaiśhunam—restraint from fault-finding; dayā—compassion; bhūteṣhu—toward all living beings; aloluptvam—absence of covetousness; mārdavam—gentleness; hrīḥ—modesty; achāpalam—lack of fickleness; tejaḥ—vigor; kṣhamā—forgiveness; dhṛitiḥ—fortitude; śhaucham—cleanliness; adrohaḥ—bearing enmity toward none; na—not; ati-mānitā—absence of vanity; bhavanti—are; sampadam—qualities; daivīm—godly; abhijātasya—of those endowed with; bhārata—scion of Bharat",
-    "translation": "The Lord said: Fearlessness, purity of heart, steadfastness in knowledge and yoga, alms-giving, control of the senses, sacrifice, study of the Sastras, austerity, and straightforwardness.",
-    "commentary": "Harmlessness, truth, absence of anger, renunciation, peacefulness, absence of crookedness, compassion to beings, absence of greed, gentleness, modesty, and absence of fickleness.",
+    "translation": [
+      "The Lord said: Fearlessness, purity of heart, steadfastness in knowledge and yoga, alms-giving, control of the senses, sacrifice, study of the Sastras, austerity, and straightforwardness.",
+      "Harmlessness, truth, absence of anger, renunciation, peacefulness, absence of crookedness, compassion to beings, absence of greed, gentleness, modesty, and absence of fickleness.",
+      "Energy, forgiveness, fortitude, purity, absence of hatred, and absence of over-pride, (these qualities) belong to one born of a divine state."
+    ],
+    "commentary": [
+      "The Gita gives prominence to practise (sadhana). The spiritual goal is very near when the mind is purified. So the manner and means of purifying the mind are clearly stated in many places and here,‘daivisampat’is particularly intended to teach the disciple the science of self-purification. Twenty-six qualities are mentioned here. The aspirant for Moksha like the good student at his desk, should cultivate those qualities with determination and assiduous practice (abhyasa). He should not only acquire them but protect them as one would protect a treasure safely, never allowing anything to drop away from it.",
+      "Daivisampat is divine wealth, and the Lord scatters it among the people at large and says, “O ye mortals! Do not set your heart in worldly treasures, do not get entangled in the meshes of sense-enjoyments, for they shall cause misery birth after birth. Here are the precious jewels of spiritual illumination. Take them, take them all, for they are yours, and you shall be truly rich and wealthy when you possess them.” Therefore the wise and the thoughtful should quickly take hold of the treasure, and with the knowledge treasure attain oneness with Paramatma!",
+      "Abhayam:Among all the virtues, the Lord first takes up what may be described as the ‘lion’ among good qualities-fearlessness (abhayam). One should pause and think why fearlessness is given the first place among a number of other virtues equally great and adorable. (1) Fear is the source of all evil, and from fear arises all other bad qualities. Men cheat, betray, fight, kill, dominate, suppress truth, and do every evil thing, out of fear. All weakness is caused by fear. Man suffers misery by fear. Men cling to this life, wife and children, houses and positions on account of fear. The whose Samsara is built on fear. So if this tear is eradicated all other evil and weakness, disappear gradually. Fearlessness will bring with it all the other shining virtues which lead to liberation. So it is the virtue ofdaivisampat. In the game of Tug-of-war, the first man and the last man are selected for their strength and weight. In this tug-of-war with the evil forces, fearlessness is chosen as the captain to lead the team of virtues on the battle-field of everybody’s heart. The Upanishads declare that abhayam, is the state of Brahman.",
+      "Thus, Abbayam, the first virtue declared by the Lord should be practised by every seeker for spiritual realisation.",
+      "Sattvasamsuddhih:Perfect purity of the mind is stated next. The mind should be as pure as the purest mirror. Not a speck of dust should be there. Not a trace of worldly thoughts, sensual tendencies, vicious inclinations should be there. As the mind gets pure, the Atmic light is clearly perceived in it. True knowledge and joy fills the mind.",
+      "Jnanayogavyavasthitah:Though different yogas are taught in the Gita, here and there the superior excellence of jnanayoga is mentioned as Atmajnana, which is the goal of spiritual life. (Sarvam karmakhilam Partha jnane parisamapyate.) All works and yogas culminate in jnana. Therefore the Lord mentions it in the beginning, and the seekers should take to knowledge and cross over delusion and ignorance.",
+      "Danam:Charity which includes every kind of help offered to others without expectation of any return from them. Gift of lands, money, food, water service, education, knowledge, all offerings come under, ‘danam.’",
+      "Damah:The control of the internal organs is included in ‘Sattva samsuddhih‘, and so here the control of external organs is mentioned. Self-restraint both internal and external is the pre-requisite of all spiritual progress. Proper emphasis is given to these virtues in the Gita.",
+      "Yajnah:Tapo-yajna, yoga-yajna, svadhyaya-yajna, jnana-yajna these are the yajnas most necessary for spiritual life.",
+      "Svadhyayah:The study of the Gita, Upanishads, Brahmasutras, Yoga-Vasishta, Bharata, Bhagavata, Ramayana, etc., and books of this type should be read and their essence absorbed through deep thought and meditation. This is Svadhyaya.",
+      "Tapah:This is explained in the17th Discourse. It is absolute purity in word, thought and deed and not the mortification of the flesh.",
+      "Arjavam:Straight-forwardness in thought, word and deed. This is called ‘Trikaranasuddhi,’ – because thinking, speaking and acting form the triple function of all men. Where there is harmony among the three, there is truth. Poisonous reptiles are crooked in their movements, and hence if man is crooked in his character, he is like a reptile.",
+      "Ahimsa:Non-injury towards any creature in thought, word or deed.",
+      "Satyam:1. Truth in thought word and deed, 2. Adherence in Atma, the One Reality.",
+      "Akrodhah:Absence of anger. Krodha is man’s deadly foe in every way. obsessed by it man loses all discrimination and destroys himself by cruel behaviour towards elders and Gurus. So the Lord has already warned man against it (Krodhat bhavati sammohah). Under its power man is transformed into a demon, horrible to look at, with red eyes, sweating, shaking abusing and attacking. Freedom from this Demon is therefore the primary duty of man in his life, both secular and spiritual.",
+      "Tyagah:Tyagenaike amṛtatva manasuḥ– By Tyaga alone, Moksha is attained – so says the Upanishads. Taking refuge in Paramatma by giving up attachment for objects is tyaga. Giving up evil thoughts, evil actions, evil ways of life, is tyaga. Renunciation of all desires for enjoyments is tyaga. Surrendering all the fruits of actions to God is tyaga. Internal renunciation is of more significance than formal external renunciation.",
+      "Santih:Peace, calmness of mind. The mind should be like a waveless lake and not like a turbulent ocean. Perfect peace is attained only when the mind merges in Atma. Where there is no peace there is no happiness (asantasya kutah sukham). Taking refuge in God and giving up desires is the way to peace.",
+      "Apaisunam:Not pointing out bad qualities in others, not carrying tales against others. Why should one concerned with the evil of others? It is enough if he cleanses his own heart filled with innumerable evils.",
+      "Daya bhuteshu:Kindness and compassion towards all beings are mentioned several in the Gita. Brahmajnana is most closely associated with universal compassion. The seekers should cultivate this virtue along with Bhakti, Jnana and Vairagya.",
+      "Alolatvam:Indulgence in several pleasures should be abandoned completely. The sense-organs lose their power by yielding to the temptations of the flesh and are incapacitated to think and grasp higher truths. So they should be withdrawn from sense-objects (pratyahara) and established in Atma. The mind should not waver from the chosen ideal.",
+      "Mardavam:Gentleness in word and deed. Hardness and harshness should be abandoned. This is the attitude of a man of Sattvic nature.",
+      "Hrih:This is the mark of an evolved human being. 1. He is ashamed of himself if he does anything wrong, when he utters a lie, or when he injures another, or when he acts contrary to Sastraic injunction. 2. The seeker should question himself about his spiritual progress, and when he has not made proper advance, he should feel ashamed of his niggardly and sluggish attempts in securing his own good. 3. When one comes across great men of purity and perfection, experienced in Brahmajnana, he should feel ashamed of himself, and strive for perfection like them.",
+      "Achapalam:The wandering mind should be brought to rest in Atma.",
+      "Tejah:The light of Brahman.",
+      "Kshama:Forbearance, forgiveness. One should think of God-men like Suka and their exceptional forbearance and love for all. When the pairs of opposites overtake him he should remain firm and unmoved.",
+      "Dhritih:The seekers should be steadfast and firm. As man thinks of the unreality of the world and the blessedness of Paramatma, he becomes bold and firm in all the functions of his life. Like the Meru mountain, he should be immovable under the most difficult circumstances.",
+      "Saucham:1. External purity of the person, house etc., 2. Internal purity of the senses and the mind, and freedom from bad thoughts and feelings.",
+      "Adrohah:Abandoning hatred and betrayal of others.",
+      "Natimanita:One should not be proud and imagine that he should be adored and worshipped by others. This is a very important point for all seekers to remember. Lacking in this, many advancing souls in spiritual life have fallen down before attaining Self-realisation.",
+      "One should think of Hanuman, his humility and devotion, his egolessness, his utter self surrender to Rama. Such a man alone can achieve the Highest.",
+      "Thus Daivisampat includes twenty-six virtues. These should be cultivated carefully and assiduously by all people who wish to advance in spiritual life.",
+      "Question:How many and what are the qualities of Daivisampat?",
+      "Answer:They are twenty-six 1. Fearlessness, 2. purity of heart, 3. steadfastness in knowledge and yoga, 4. alms-giving, 5. control of the senses, 6. sacrifice 7. Study of the Sastras, 8. austerity, 9. straightforwardness, 10. harmlessness, 11. truth, 12. absence of anger 13. renunciation 14. peacefulness, 15. absence of crookedness, 16. compassion to beings, 17. absence of greed, 18. gentleness, 19. modesty, 20. absence of fickleness, 21. engergy, 22. forgiveness 23. fortitude, 24. purity 25. absence of hatred, 26. absence of pride these are the qualities born of a divine state."
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-16-Verse-1-3.mp3",
     "source": "https://vivekavani.com/b16v1/"
   },
@@ -16,8 +54,16 @@
     "sanskrit": "आसुरीं योनिमापन्ना मूढा जन्मनि जन्मनि |मामप्राप्यैव कौन्तेय ततो यान्त्यधमां गतिम् || 20||",
     "transliteration": "āsurīṁ yonim āpannā mūḍhā janmani janmanimām aprāpyaiva kaunteya tato yānty adhamāṁ gatim",
     "word_by_word_meaning": "āsurīm—demoniac; yonim—wombs; āpannāḥ—gaining; mūḍhāḥ—the ignorant; janmani janmani—in birth after birth; mām—me; aprāpya—failing to reach; eva—even; kaunteya—Arjun, the son of Kunti; tataḥ—thereafter; yānti—go; adhamām—abominable; gatim—destination",
-    "translation": "Having fallen into the wombs of the demons and being deluded from birth to birth, they never attain Me, Ο son of Kunti, but go farther down to the lowest state.",
-    "commentary": "The Lord describes the progress of these wicked men after they are hurled into demonical wombs. They do not attain Him because they are deluded. So they go down into lower and lower states of existence. They are born as cruel beasts and then as reptiles and then again as beasts and poisonous trees and so on. That is their fate. As the rubber ball dropped on the top of the stair-case rolls down step by step, these evil souls go down into lower and lower conditions. Hearing this exhortation of the Lord, and the graphic description of the fate of evil doers, who would not wake up to the realities of life and action? Who would not turn away from evil? Who would not surrender to the Lord? Who would not pray to Him to be saved? We can understand why the Lord presents the fate of evil-doers so picturesquely, so intensely and with such terrific force. He warns mankind, a terrible warning it is indeed which only the most abandoned souls could fail to understand. Let mankind wake up to truth, and know where they are, what they are, and what their fate would be. Let them not go down into hell, but lift themselves up by devotion to the Lord, and by the steady cultivation of the Divine qualities.",
+    "translation": [
+      "Having fallen into the wombs of the demons and being deluded from birth to birth, they never attain Me, Ο son of Kunti, but go farther down to the lowest state."
+    ],
+    "commentary": [
+      "The Lord describes the progress of these wicked men after they are hurled into demonical wombs. They do not attain Him because they are deluded. So they go down into lower and lower states of existence. They are born as cruel beasts and then as reptiles and then again as beasts and poisonous trees and so on. That is their fate. As the rubber ball dropped on the top of the stair-case rolls down step by step, these evil souls go down into lower and lower conditions. Hearing this exhortation of the Lord, and the graphic description of the fate of evil doers, who would not wake up to the realities of life and action? Who would not turn away from evil? Who would not surrender to the Lord? Who would not pray to Him to be saved? We can understand why the Lord presents the fate of evil-doers so picturesquely, so intensely and with such terrific force. He warns mankind, a terrible warning it is indeed which only the most abandoned souls could fail to understand. Let mankind wake up to truth, and know where they are, what they are, and what their fate would be. Let them not go down into hell, but lift themselves up by devotion to the Lord, and by the steady cultivation of the Divine qualities.",
+      "Question:What is the fate of those who are born in demonical wombs?",
+      "Answer:Failing to reach God, they go down into lower and lower births.",
+      "Question:What then is the way to be saved?",
+      "Answer:Rejection of the demonical qualities and adoption of the Divine Nature."
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-16-Verse-20.mp3",
     "source": "https://vivekavani.com/b16v2/"
   },
@@ -27,8 +73,17 @@
     "sanskrit": "दम्भो दर्पोऽभिमानश्च क्रोध: पारुष्यमेव च |अज्ञानं चाभिजातस्य पार्थ सम्पदमासुरीम् || 4||",
     "transliteration": "dambho darpo ’bhimānaśh cha krodhaḥ pāruṣhyam eva chaajñānaṁ chābhijātasya pārtha sampadam āsurīm",
     "word_by_word_meaning": "dambhaḥ—hypocrisy; darpaḥ—arrogance; abhimānaḥ—conceit; cha—and; krodhaḥ—anger; pāruṣhyam—harshness; eva—certainly; cha—and; ajñānam—ignorance; cha—and; abhijātasya—of those who possess; pārtha—Arjun, the son of Pritha; sampadam—qualities; āsurīm—demoniac",
-    "translation": "O Arjuna! Pretension, pride, self-conceit, anger, harshness, and ignorance belong to those who are born with demonical nature.",
-    "commentary": "The wise value the good qualities described as Daivisampat and try to cultivate them in their life. Opposed to this, men of demonical nature embrace the wicked qualities mentioned in this verse. That is why they are spoken of asAsurasamapat. Really speaking, the demonical state is not sampat (treasure) at all. And yet people are so deluded that they hug these wicked qualities and think of themselves as great men. The Lord mentions six qualities of the demonical nature. They are elaborately discussed in this discourse. In the great war with Maya, it is necessary to know and understand the power of the enemy forces as well as the forces of one’s own. Only then it would be possible to wage successful war with the enemy. If anybody wants to live in a house, he should first of all clean it of the dust, cobwebs and other foul things, and then light some scented sticks to purify the atmosphere. So also, man should keep the body pure, the foul things in it should be ejected and nourishing food should be taken in. In the same manner, purity of mind should be cultivated by abandoning the bad qualities which have been possessing the heart for a long time in one’s ignorant state. The removal of vicious taints from nature and the formation of healthy patterns of character and conduct, is the duty of all men.",
+    "translation": [
+      "O Arjuna! Pretension, pride, self-conceit, anger, harshness, and ignorance belong to those who are born with demonical nature."
+    ],
+    "commentary": [
+      "The wise value the good qualities described as Daivisampat and try to cultivate them in their life. Opposed to this, men of demonical nature embrace the wicked qualities mentioned in this verse. That is why they are spoken of asAsurasamapat. Really speaking, the demonical state is not sampat (treasure) at all. And yet people are so deluded that they hug these wicked qualities and think of themselves as great men. The Lord mentions six qualities of the demonical nature. They are elaborately discussed in this discourse. In the great war with Maya, it is necessary to know and understand the power of the enemy forces as well as the forces of one’s own. Only then it would be possible to wage successful war with the enemy. If anybody wants to live in a house, he should first of all clean it of the dust, cobwebs and other foul things, and then light some scented sticks to purify the atmosphere. So also, man should keep the body pure, the foul things in it should be ejected and nourishing food should be taken in. In the same manner, purity of mind should be cultivated by abandoning the bad qualities which have been possessing the heart for a long time in one’s ignorant state. The removal of vicious taints from nature and the formation of healthy patterns of character and conduct, is the duty of all men.",
+      "Dambhah:Pretension is mentioned as the captain of the enemy forces (Asurasampat). The inclination to appear bigger and greater than what one is, is natural to all common people. This tendency should be checked completely as it stands directly in the way of the seeker, whose aim is to know the real Self, and not masquerade under a false grab. Such pretension may cheat the world but not Paramatma, who is ever-present in the heart and observing every movement of the mind and the body. So this demonical quality should be eradicated. If honour and position come to anyone, he should consider it to be the grace of God, and remain humble. Besides this, Krodha (wrath) should be abandoned completely. The man of Divine nature is free from wrath. He should be gentle in word and deed. Starting with Dambha the asuric nature ends with ignoranceajnana, as the last. Out of ignorance grows the demonical nature with all its evil qualities.",
+      "Question:What are the qualities of the Demonical nature?",
+      "Answer:They are six: 1. Pretension, 2. pride, 3. self conceit, 4. hatred, 5. harshness, 6. ignorance.",
+      "Question:How should one deal with these?",
+      "Answer:They should be rejected and totally eradicated from the mind."
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-16-Verse-4.mp3",
     "source": "https://vivekavani.com/b16v4/"
   },
@@ -38,8 +93,27 @@
     "sanskrit": "दैवी सम्पद्विमोक्षाय निबन्धायासुरी मता |मा शुच: सम्पदं दैवीमभिजातोऽसि पाण्डव || 5||",
     "transliteration": "daivī sampad vimokṣhāya nibandhāyāsurī matāmā śhuchaḥ sampadaṁ daivīm abhijāto ’si pāṇḍava",
     "word_by_word_meaning": "daivī—divine; sampat—qualities; vimokṣhāya—toward liberation; nibandhāya—to bondage; āsurī—demoniac qualities; matā—are considered; mā—do not; śhuchaḥ—grieve; sampadam—virtues; daivīm—saintly; abhijātaḥ—born; asi—you are; pāṇḍava—Arjun, the son of Pandu",
-    "translation": "The divine treasures are said to be for the purpose of liberation, and the heritage of the demons, for bondage. Grieve not, Ο Pāndava; you are born with divine treasures.",
-    "commentary": "Having described the divine and demonical nature, the Lord now declares the fruits of each. When a man knows the effects of the things, he is induced to accept things, which yield good results and abandon others which yield bad results. Divine nature leads to liberation, the demonical leads to bondage. The two natures function in opposite directions and yield opposite results. One liberates and the other binds, enslaves. The thoughtful know what to choose, between freedom and slavery. No one wants pain and suffering, ignorance and darkness, slavery and bondage. Therefore it is our duty to dispel darkness with light, to remove ignorance with knowledge, and to crush demonical nature with divine.",
+    "translation": [
+      "The divine treasures are said to be for the purpose of liberation, and the heritage of the demons, for bondage. Grieve not, Ο Pāndava; you are born with divine treasures."
+    ],
+    "commentary": [
+      "Having described the divine and demonical nature, the Lord now declares the fruits of each. When a man knows the effects of the things, he is induced to accept things, which yield good results and abandon others which yield bad results. Divine nature leads to liberation, the demonical leads to bondage. The two natures function in opposite directions and yield opposite results. One liberates and the other binds, enslaves. The thoughtful know what to choose, between freedom and slavery. No one wants pain and suffering, ignorance and darkness, slavery and bondage. Therefore it is our duty to dispel darkness with light, to remove ignorance with knowledge, and to crush demonical nature with divine.",
+      "These two hostile natures, the divine and the demonical are not racial or national or family qualities. After a man is born, these two natures develop gradually in him. By right type of control, guidance and training, the mind falls into the groove of divine qualities, and then it attains the highest rewards of self-realisation. On the other hand, if the mind falls into the wrong groove, it acquires all evil qualities and the man falls into lower planes of life. Arjuna is assured by the Lord Himself, that he is born for divine nature and full of divine qualities. Otherwise, how could he receive the supreme truth directly from the lips of the Lord Himself?",
+      "Ma suchah:‘Do not grieve.’ This is the Gita message, simple, straight, direct and decisive. “O Arjuna! you are born for the divine nature and therefore, do not grieve.” From this, it is clear that the cultivation of good qualities, purity of mind, is the way to peace and bliss. It is also clear that the demonical nature is the cause of sorrow, misery and death. Therefore the aspirants for spiritual light should strive for divine nature and resolutely abandon the demonical impulses.",
+      "The stronger termsvimokshayaandnibandhayaare used here to suggest that the Divine liberates completely and the Demonical binds fast.",
+      "Question:What is the fruit of Daivisampat?",
+      "Answer:‘Moksha’ liberation.",
+      "Question:What is the effect of Asurasampat?",
+      "Answer:Bondage.",
+      "Question:What is the path to Moksha?",
+      "Answer:‘Daivi sampat’: Practice of the good qualities, mentioned in1 to 3 verses.",
+      "Question:By what is bondage (sorrow) caused?",
+      "Answer:By the demonical nature.",
+      "Question:What is the nature of Arjuna?",
+      "Answer:He is born for the Divine nature.",
+      "Question:Who can conquer sorrow in the world?",
+      "Answer:The man who possesses Divine nature."
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-16-Verse-5.mp3",
     "source": "https://vivekavani.com/b16v5/"
   },
@@ -49,8 +123,12 @@
     "sanskrit": "द्वौ भूतसर्गौ लोकेऽस्मिन्दैव आसुर एव च |दैवो विस्तरश: प्रोक्त आसुरं पार्थ मे शृणु || 6||",
     "transliteration": "dvau bhūta-sargau loke ’smin daiva āsura eva chadaivo vistaraśhaḥ prokta āsuraṁ pārtha me śhṛiṇu",
     "word_by_word_meaning": "dvau—two; bhūta-sargau—of created living beings; loke—in the world; asmin—this; daivaḥ—divine; āsuraḥ—demoniac; eva—certainly; cha—and; daivaḥ—the divine; vistaraśhaḥ—at great length; proktaḥ—said; āsuram—the demoniac; pārtha—Arjun, the son of Pritha; me—from me; śhṛiṇu—hear",
-    "translation": "There are two types of beings created in this world: the divine and the demoniac. The divine have been described at length. Hear now from Me, Ο Pārtha, concerning the demoniac.",
-    "commentary": "From this, we understand that there are only two races of beings, 1. the Divine, 2. and the Demonical. The Aryans and non-Aryans are divided distinctly by the qualities, which they exhibit. All other distinctions of races and creeds are subsequent divisions brought about by men, by geographical and other external considerations. Whatever may be the birth of man, the field of the Divine is open for all to enter by the practice of the blessed qualities described by the Lord in daivisampat.",
+    "translation": [
+      "There are two types of beings created in this world: the divine and the demoniac. The divine have been described at length. Hear now from Me, Ο Pārtha, concerning the demoniac."
+    ],
+    "commentary": [
+      "From this, we understand that there are only two races of beings, 1. the Divine, 2. and the Demonical. The Aryans and non-Aryans are divided distinctly by the qualities, which they exhibit. All other distinctions of races and creeds are subsequent divisions brought about by men, by geographical and other external considerations. Whatever may be the birth of man, the field of the Divine is open for all to enter by the practice of the blessed qualities described by the Lord in daivisampat."
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-16-Verse-6.mp3",
     "source": "https://vivekavani.com/b16v6/"
   },
@@ -60,8 +138,14 @@
     "sanskrit": "प्रवृत्तिं च निवृत्तिं च जना न विदुरासुरा: |न शौचं नापि चाचारो न सत्यं तेषु विद्यते || 7||",
     "transliteration": "pravṛittiṁ cha nivṛittiṁ cha janā na vidur āsurāḥna śhauchaṁ nāpi chāchāro na satyaṁ teṣhu vidyate",
     "word_by_word_meaning": "pravṛittim—proper actions; cha—and; nivṛittim—improper actions; cha—and; janāḥ—persons; na—not; viduḥ—comprehend; āsurāḥ—those possessing demoniac nature; na—neither; śhaucham—purity; na—nor; api—even; cha—and; āchāraḥ—conduct; na—nor; satyam—truthfulness; teṣhu—in them; vidyate—exist",
-    "translation": "Men of demoniac nature know not what to do and what to refrain from doing. Purity is not in them, nor good conduct, nor truth.",
-    "commentary": "People of the demonical nature do not know what is right action, and do not refrain from the wrong way of life. Even if they are advised, they do not heed the advice. These are the worst type of men. The middle type listen to advice and try to refrain themselves. The highest type are already on the Divine path. Here two words Pravritti and Nivritti are used.Pravritti means what should be done and Nivritti means what should not be done.The wise man should know both. He knows that the Divine nature is the way to the highest goal and the demonical leads to destruction. Even this is not known to people of the Asuric type.",
+    "translation": [
+      "Men of demoniac nature know not what to do and what to refrain from doing. Purity is not in them, nor good conduct, nor truth."
+    ],
+    "commentary": [
+      "People of the demonical nature do not know what is right action, and do not refrain from the wrong way of life. Even if they are advised, they do not heed the advice. These are the worst type of men. The middle type listen to advice and try to refrain themselves. The highest type are already on the Divine path. Here two words Pravritti and Nivritti are used.Pravritti means what should be done and Nivritti means what should not be done.The wise man should know both. He knows that the Divine nature is the way to the highest goal and the demonical leads to destruction. Even this is not known to people of the Asuric type.",
+      "Question:What is the nature of the Asuric type of people?",
+      "Answer:They do not know what is the virtuous (Dharmic) way of life and how to refrain from evil (Adharmic) action. They have no purity, no good conduct, no truth."
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-16-Verse-7.mp3",
     "source": "https://vivekavani.com/b16v7/"
   },
@@ -71,8 +155,15 @@
     "sanskrit": "असत्यमप्रतिष्ठं ते जगदाहुरनीश्वरम् |अपरस्परसम्भूतं किमन्यत्कामहैतुकम् || 8||",
     "transliteration": "asatyam apratiṣhṭhaṁ te jagad āhur anīśhvaramaparaspara-sambhūtaṁ kim anyat kāma-haitukam",
     "word_by_word_meaning": "asatyam—without Absolute Truth; apratiṣhṭham—without any basis; te—they; jagat—the world; āhuḥ—say; anīśhvaram—without a God; aparaspara—without cause; sambhūtam—created; kim—what; anyat—other; kāma-haitukam—for sexual gratification only",
-    "translation": "They say: “The world is devoid of truth, without a moral basis, and without a God. It is brought about by the union of male and female, and lust alone is its cause: what else?”",
-    "commentary": "People of demonical nature can see only what their eyes behold. That is the truth for them. They think that the world is simply the result of the sexual desire of the male and the female. They deny the Vedas, the Dharmic sastras, and nay, they go to the extent of denying the Supreme Lord of the Universe.",
+    "translation": [
+      "They say: “The world is devoid of truth, without a moral basis, and without a God. It is brought about by the union of male and female, and lust alone is its cause: what else?”"
+    ],
+    "commentary": [
+      "People of demonical nature can see only what their eyes behold. That is the truth for them. They think that the world is simply the result of the sexual desire of the male and the female. They deny the Vedas, the Dharmic sastras, and nay, they go to the extent of denying the Supreme Lord of the Universe.",
+      "That is the thesis of the people of asuric nature. What else can man think, blinded by ignorance, urged by sexual desires, torn asunder by evil passions? They see the world as merely the play-house of the lowest forces without truth and Dharma, without the Blessed Lord.",
+      "Question:What further are the qualities of the people of demonical nature?",
+      "Answer:They say that the world has no truth and it has no foundation in the ‘Vedas’ that there is no Isvara, (God) and that the world is caused by the sexual act of men and women urged by sensual desires."
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-16-Verse-8.mp3",
     "source": "https://vivekavani.com/b16v8/"
   },
@@ -82,8 +173,14 @@
     "sanskrit": "एतां दृष्टिमवष्टभ्य नष्टात्मानोऽल्पबुद्धय: |प्रभवन्त्युग्रकर्माण: क्षयाय जगतोऽहिता: || 9||",
     "transliteration": "etāṁ dṛiṣhṭim avaṣhṭabhya naṣhṭātmāno ’lpa-buddhayaḥprabhavanty ugra-karmāṇaḥ kṣhayāya jagato ’hitāḥ",
     "word_by_word_meaning": "etām—such; dṛiṣhṭim—views; avaṣhṭabhya—holding; naṣhṭa—misdirected; ātmānaḥ—souls; alpa-buddhayaḥ—of small intellect; prabhavanti—arise; ugra—cruel; karmāṇaḥ—actions; kṣhayāya—destruction; jagataḥ—of the world; ahitāḥ—enemies",
-    "translation": "Holding such a view, these lost souls of little understanding and fierce deeds rise as the enemies of the world for its destruction.",
-    "commentary": "Nashtatmanah:By the denial of Isvara, and the affirmation of sensual desire as the cause of this world, they have wholly identified themselves with the body and its lowest impulses. They are ruined souls. They are of little intellect because they are not able to see anything beyond their eyes. Hence they deny the Supreme Self, Paramatma and destroy themselves. They are men of fierce deeds, always harassing and attacking the good and righteous. They are born for the destruction of the world. They are destroyers and not constructors of anything. They are the demonical people, the Rakshasas in the human form.",
+    "translation": [
+      "Holding such a view, these lost souls of little understanding and fierce deeds rise as the enemies of the world for its destruction."
+    ],
+    "commentary": [
+      "Nashtatmanah:By the denial of Isvara, and the affirmation of sensual desire as the cause of this world, they have wholly identified themselves with the body and its lowest impulses. They are ruined souls. They are of little intellect because they are not able to see anything beyond their eyes. Hence they deny the Supreme Self, Paramatma and destroy themselves. They are men of fierce deeds, always harassing and attacking the good and righteous. They are born for the destruction of the world. They are destroyers and not constructors of anything. They are the demonical people, the Rakshasas in the human form.",
+      "Question:What further are the qualities of people of demonical nature?",
+      "Answer:They are 1. ruined souls, 2. of little intellect, 3. of fierce deeds, 4. and are born for the destruction of the world."
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-16-Verse-9.mp3",
     "source": "https://vivekavani.com/b16v9/"
   },
@@ -93,8 +190,18 @@
     "sanskrit": "काममाश्रित्य दुष्पूरं दम्भमानमदान्विता: |मोहाद्गृहीत्वासद्ग्राहान्प्रवर्तन्तेऽशुचिव्रता: || 10||",
     "transliteration": "kāmam āśhritya duṣhpūraṁ dambha-māna-madānvitāḥmohād gṛihītvāsad-grāhān pravartante ’śhuchi-vratāḥ",
     "word_by_word_meaning": "kāmam—lust; āśhritya—harboring; duṣhpūram—insatiable; dambha—hypocrisy; māna—arrogance; mada-anvitāḥ—clinging to false tenets; mohāt—the illusioned; gṛihītvā—being attracted to; asat—impermanent; grāhān—things; pravartante—they flourish; aśhuchi-vratāḥ—with impure resolve",
-    "translation": "Giving themselves up to insatiable desires, full of hypocrisy, pride, and arrogance, they hold false views through delusion and act with impure resolve.",
-    "commentary": "Dushpuram:Desire is insatiable. The more it is fed, the more it wants. Its hunger multiplies with every enjoyment. In the3rd Discourse, the Lord has already described it as ‘insatiable like fire’ (duṣhpūreṇānalena cha). Therefore those who are enslaved by it, lead a restless and frustrated life.",
+    "translation": [
+      "Giving themselves up to insatiable desires, full of hypocrisy, pride, and arrogance, they hold false views through delusion and act with impure resolve."
+    ],
+    "commentary": [
+      "Dushpuram:Desire is insatiable. The more it is fed, the more it wants. Its hunger multiplies with every enjoyment. In the3rd Discourse, the Lord has already described it as ‘insatiable like fire’ (duṣhpūreṇānalena cha). Therefore those who are enslaved by it, lead a restless and frustrated life.",
+      "Dambhamanamadanvitah:Pride, self-conceit, arrogance, these are the real enemies of man, separating him from all others by the assertion of superiority. Why should man subject himself to these evils? The answer is given – mohat. Ignorance is the cause. He deludes, denies truth, accepts, false ideas, and does things which ought not to be done.",
+      "Asuchivratah:Vrata refers generally to vows of a sattvic nature, like fasting, silence etc. Such are (Suchi-Vratas) auspicious vows helpful to man in self-purification. But men of demonical nature adopt impure and unholy habits like flesh-eating, liquor and persist in them as sacred practices. Determination, performance of vows are no doubt good, but it should be for pure and sacred purposes and not for foul and unholy things.",
+      "Question:What is the nature of Kama?",
+      "Answer:It is insatiable.",
+      "Question:What further are the qualities of persons having demonical nature?",
+      "Answer:1. They yield to insatiable desires, 2. They are the victims of pride. self-conceit and arrogance, 3. They are ignorant, 4. They adopt impure and unholy vows."
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-16-Verse-10.mp3",
     "source": "https://vivekavani.com/b16v10/"
   },
@@ -104,8 +211,15 @@
     "sanskrit": "चिन्तामपरिमेयां च प्रलयान्तामुपाश्रिता: |कामोपभोगपरमा एतावदिति निश्चिता: || 11||आशापाशशतैर्बद्धा: कामक्रोधपरायणा: |���हन्ते कामभोगार्थमन्यायेनार्थसञ्जयान् || 12||",
     "transliteration": "chintām aparimeyāṁ cha pralayāntām upāśhritāḥkāmopabhoga-paramā etāvad iti niśhchitāḥāśhā-pāśha-śhatair baddhāḥ kāma-krodha-parāyaṇāḥīhante kāma-bhogārtham anyāyenārtha-sañchayān",
     "word_by_word_meaning": "chintām—anxieties; aparimeyām—endless; cha—and; pralaya-antām—until death; upāśhritāḥ—taking refuge; kāma-upabhoga—gratification of desires; paramāḥ—the purpose of life; etāvat—still; iti—thus; niśhchitāḥ—with complete assurance; āśhā-pāśha—bondage of desires; śhataiḥ—by hundreds; baddhāḥ—bound; kāma—lust; krodha—anger; parāyaṇāḥ—dedicated to; īhante—strive; kāma—lust; bhoga—gratification of the senses; artham—for; anyāyena—by unjust means; artha—wealth; sañchayān—to accumulate",
-    "translation": "And they- (men of demonical nature) held by boundless desires unending till death (or dissolution of the world), thinking of sensual enjoyments as the goal of life, decided that there is nothing more to realise, bound by the cords of innumerable desires, prompted by passion and anger, – seek for wealth by unrighteous means to satisfy their thirst for enjoyment.",
-    "commentary": "The worldly man finds no end to his desires, wants, and enjoyments. They can end only with the man’s death, or the dissolution of the world. Let us understand clearly that desires do not end themselves at any time. They should be cut by the sword of discrimination and burnt in the fire of Jnana. Otherwise, they continue forever. Being ignorant and deluded by Maya, they think and decide that there is nothing more than sensual enjoyment in the world, there is no such thing as Dharma or Moksha, and Artha and Kama alone exist for man. They see nothing beyond the body and the senses and so they conclude that sense-enjoyments, and bodily pleasures, are the only things to be sought in the world. They are enslaved by innumerable desires. And so they have no rest or peace of mind. The desires clamour for satisfaction, and to satisfy the desires, they should have wealth. To secure the means of enjoyment they follow unrighteous means; By treachery, falsehoods etc., they get wealth and spend it on securing physical enjoyments. Thus they live a life of kama (lust) and krodha (anger), for, where there is kama, kordha follows as its closest associate.",
+    "translation": [
+      "And they- (men of demonical nature) held by boundless desires unending till death (or dissolution of the world), thinking of sensual enjoyments as the goal of life, decided that there is nothing more to realise, bound by the cords of innumerable desires, prompted by passion and anger, – seek for wealth by unrighteous means to satisfy their thirst for enjoyment."
+    ],
+    "commentary": [
+      "The worldly man finds no end to his desires, wants, and enjoyments. They can end only with the man’s death, or the dissolution of the world. Let us understand clearly that desires do not end themselves at any time. They should be cut by the sword of discrimination and burnt in the fire of Jnana. Otherwise, they continue forever. Being ignorant and deluded by Maya, they think and decide that there is nothing more than sensual enjoyment in the world, there is no such thing as Dharma or Moksha, and Artha and Kama alone exist for man. They see nothing beyond the body and the senses and so they conclude that sense-enjoyments, and bodily pleasures, are the only things to be sought in the world. They are enslaved by innumerable desires. And so they have no rest or peace of mind. The desires clamour for satisfaction, and to satisfy the desires, they should have wealth. To secure the means of enjoyment they follow unrighteous means; By treachery, falsehoods etc., they get wealth and spend it on securing physical enjoyments. Thus they live a life of kama (lust) and krodha (anger), for, where there is kama, kordha follows as its closest associate.",
+      "The Lord’s description of the demonical nature is vivid and horrible to contemplate. The devotees and the aspirants for Jnana should guard themselves carefully from these evils 1. Desires, 2. unrighteous way of earning money. The second is the inevitable consequence of the first.",
+      "Question:What further are the qualities of men of demonical nature?",
+      "Answer:1. Their desires are endless, 2. They regard enjoyment as the goal of life, 3. They deny anything higher than that, 4. They are bound by innumerable wants, 5. They are possessed by pride and arrogance, 6. They gather wealth by unrighteous means for the purpose of satisfying their lust for enjoyment."
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-16-Verse-11-12.mp3",
     "source": "https://vivekavani.com/b16v11/"
   },
@@ -115,8 +229,18 @@
     "sanskrit": "इदमद्य मया लब्धमिमं प्राप्स्ये मनोरथम् |इदमस्तीदमपि मे भविष्यति पुनर्धनम् || 13||असौ मया हत: शत्रुर्हनिष्ये चापरानपि |ईश्वरोऽहमहं भोगी सिद्धोऽहं बलवान्सुखी || 14||आढ्योऽभिजनवानस्मि कोऽन्योऽस्ति सदृशो मया |यक्ष्ये दास्यामि मोदिष्य इत्यज्ञानविमोहिता: || 15||अनेकचित्तविभ्रान्ता मोहजालसमावृता: |प्रसक्ता: कामभोगेषु पतन्ति नरकेऽशुचौ || 16||",
     "transliteration": "idam adya mayā labdham imaṁ prāpsye manorathamidam astīdam api me bhaviṣhyati punar dhanamasau mayā hataḥ śhatrur haniṣhye chāparān apiīśhvaro ’ham ahaṁ bhogī siddho ’haṁ balavān sukhīāḍhyo ’bhijanavān asmi ko ’nyo ’sti sadṛiśho mayāyakṣhye dāsyāmi modiṣhya ity ajñāna-vimohitāḥaneka-chitta-vibhrāntā moha-jāla-samāvṛitāḥprasaktāḥ kāma-bhogeṣhu patanti narake ’śhuchau",
     "word_by_word_meaning": "idam—this; adya—today; mayā—by me; labdham—gained; imam—this; prāpsye—I shall acquire; manaḥ-ratham—desire; idam—this; asti—is; idam—this; api—also; me—mine; bhaviṣhyati—in future; punaḥ—again; dhanam—wealth; asau—that; mayā—by me; hataḥ—has been destroyed; śhatruḥ—enemy; haniṣhye—I shall destroy; cha—and; aparān—others; api—also; īśhvaraḥ—God; aham—I; aham—I; bhogī—the enjoyer; siddhaḥ—perfect; aham—I; bala-vān—powerful; sukhī—happy; āḍhyaḥ—wealthy; abhijana-vān—having highly placed relatives; asmi—me; kaḥ—who; anyaḥ—else; asti—is; sadṛiśhaḥ—like; mayā—to me; yakṣhye—I shall perform sacrifices; dāsyāmi—I shall give alms; modiṣhye—I shall rejoice; iti—thus; ajñāna—ignorance; vimohitāḥ—deluded; aneka—many; chitta—imaginings; vibhrāntāḥ—led astray; moha—delusion; jāla—mesh; samāvṛitāḥ—enveloped; prasaktāḥ—addicted; kāma-bhogeṣhu—gratification of sensuous pleasures; patanti—descend; narake—to hell; aśhuchau—murky",
-    "translation": "“This I have gained today, and that longing I will fulfil. This wealth is mine, and that also shall be mine in future;“That enemy I have slain, and others, too, I will slay. I am the lord of all; I enjoy; I am prosperous, mighty, and happy;“I am rich; I am of high birth. Who else is equal to me? I will offer sacrifice, I will give, I will rejoice.” Thus, deluded by ignorance,Bewildered by many fancies, entangled in the meshes of delusion, addicted to the gratification of lust, they fall into a loathsome hell.",
-    "commentary": "The Lord gives a dramatic picture of the man of demonical nature. What he thinks is stated in direct speech, so that one can understand the spirit animating these unfortunate men who go down into foul hell. These words reveal the pride, greed, hatred, lust and delusion of these men of demonical nature.",
+    "translation": [
+      "“This I have gained today, and that longing I will fulfil. This wealth is mine, and that also shall be mine in future;“That enemy I have slain, and others, too, I will slay. I am the lord of all; I enjoy; I am prosperous, mighty, and happy;“I am rich; I am of high birth. Who else is equal to me? I will offer sacrifice, I will give, I will rejoice.” Thus, deluded by ignorance,Bewildered by many fancies, entangled in the meshes of delusion, addicted to the gratification of lust, they fall into a loathsome hell."
+    ],
+    "commentary": [
+      "The Lord gives a dramatic picture of the man of demonical nature. What he thinks is stated in direct speech, so that one can understand the spirit animating these unfortunate men who go down into foul hell. These words reveal the pride, greed, hatred, lust and delusion of these men of demonical nature.",
+      "Desires are never satisfied by enjoyment. With every luxury provided, more desires crop up for more refined luxuries. Wealth finds no end for the greedy men. He calculates what he has and hopes to get more and more in future. His mind is full of plans, plots and schemes to get more money by crooked means. He is proud of his power. He says ‘I have killed this enemy and other enemies also I shall destroy.’ So he is puffed up with the idea of his own invincibility. He thinks he is mighty and happy, born in a great family, the Lord of all, strong, powerful, unequal to any other. Who is there equal to me?’ is his challenge to the world.",
+      "What is the end for all this demonical pride, hatred and lust? The end is hell. Foul hell. Such men go down into the lowest worlds. They have no rest or peace, for, their minds are like the ocean tempest, lost by the winds of desires and bashed by lustful passions of sensual enjoyments. They appear to be great men, because they are wealthy and powerful, but if one has a glimpse into their self, he finds that they are like men stung by a hundred scorpions. If they do sacrifices and offer gifts, it is all done for self-glorification only. There is no truth in them. The bloated ego puffed up with pride, dominates them to such an extent that they declare themselves ‘I am Isvara’.",
+      "They are deluded by ignorance. The ‘rajasic’ nature over-powers them and ignorance (tamas) shrouds them in complete darkness, and they are unable to understand the true end of human life. They have no idea of the true nature of men and the world, and the Supreme behind all. They are deeply attached to earthly objects and live a life of restless ecstasy.",
+      "The true nature of the ‘sattvic’ man who is pure-hearted is never understood by them. Even if it is explained to them, they will not understand it. They consider the great teachers of the world as mad-caps, and their message as empty and foolish. What is their fate? The Lord emphatically declares that such men fall into foul Hell. That is the right royal road to Hell, the primrose path to eternal bonfire. Let the spiritual aspirants beware of it.",
+      "Question:What further are the qualities of people of demonical nature?",
+      "Answer:“This is gained, by me now, this desire I shall obtain, this wealth I have and this wealth also shall be to me hereafter, this enemy is destroyed by me and others also I shall kill, I am the Lord, I am the enjoyer, I am capable of achieving my ambitions, I am mighty and happy, I am rich, I am born in a great family, who is there another equal to me? I will perform sacrifice, I will give, I will rejoice” – in this way deluded by ignorance, bewildered by many fancies and notions, caught in the snare of delusion (of wife, sons, house and possession), deeply immersed in sensual enjoyment they fall into foul Hell. These are the qualities of the man of demonical nature."
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-16-Verse-13-16.mp3",
     "source": "https://vivekavani.com/b16v13/"
   },
@@ -126,8 +250,20 @@
     "sanskrit": "आत्मसम्भाविता: स्तब्धा धनमानमदान्विता: |यजन्ते नामयज्ञैस्ते दम्भेनाविधिपूर्वकम् || 17||अहङ्कारं बलं दर्पं कामं क्रोधं च संश्रिता: |मामात्मपरदेहेषु प्रद्विषन्तोऽभ्यसूयका: || 18||",
     "transliteration": "ātma-sambhāvitāḥ stabdhā dhana-māna-madānvitāḥyajante nāma-yajñais te dambhenāvidhi-pūrvakamahankāraṁ balaṁ darpaṁ kāmaṁ krodhaṁ cha sanśhritāḥmām ātma-para-deheṣhu pradviṣhanto ’bhyasūyakāḥ",
     "word_by_word_meaning": "ātma-sambhāvitāḥ—self-conceited; stabdhāḥ—stubborn; dhana—wealth; māna—pride; mada—arrogance; anvitāḥ—full of; yajante—perform sacrifice; nāma—in name only; yajñaiḥ—sacrifices; te—they; dambhena—ostentatiously; avidhi-pūrvakam—with no regards to the rules of the scriptures; ahankāram—egotism; balam—strength; darpam—arrogance; kāmam—desire; krodham—anger; cha—and; sanśhritāḥ—covered by; mām—me; ātma-para-deheṣhu—within one’s own and bodies of others; pradviṣhantaḥ—abuse; abhyasūyakāḥ—the demoniac",
-    "translation": "Self-honoured, haughty, filled with the pride and the intoxication of wealth, they ostentatiously perform sacrifices, which are so only in name, in utter disregard of precepts. Possessed of egotism, power, and pride, and also of lust and wrath, these people, envious by nature, hate Me in the bodies of others and in their own.",
-    "commentary": "Atmasambhavitah, pradvishantah:By these two words two great evils are exposed 1. Self-glorification, and 2. humiliating others. This is the first sign of ignorance. The ignorant consider themselves learned, wise, great and glorious. On the other side, they belittle other people and try to expose their defects and humiliate them. They hate God, the ruler of the universe because they cannot be reconciled to anyone greater or higher than themselves. They oppose the laws of God as declared in the Vedas and the Sastras. They are blinded by their own wealth, power and prosperity. They perform sacrifices with great ostentation to glorify their own name. They have no devotion. Such sacrifices are contrary to the ordinances prescribed in the Sastras.",
+    "translation": [
+      "Self-honoured, haughty, filled with the pride and the intoxication of wealth, they ostentatiously perform sacrifices, which are so only in name, in utter disregard of precepts. Possessed of egotism, power, and pride, and also of lust and wrath, these people, envious by nature, hate Me in the bodies of others and in their own."
+    ],
+    "commentary": [
+      "Atmasambhavitah, pradvishantah:By these two words two great evils are exposed 1. Self-glorification, and 2. humiliating others. This is the first sign of ignorance. The ignorant consider themselves learned, wise, great and glorious. On the other side, they belittle other people and try to expose their defects and humiliate them. They hate God, the ruler of the universe because they cannot be reconciled to anyone greater or higher than themselves. They oppose the laws of God as declared in the Vedas and the Sastras. They are blinded by their own wealth, power and prosperity. They perform sacrifices with great ostentation to glorify their own name. They have no devotion. Such sacrifices are contrary to the ordinances prescribed in the Sastras.",
+      "Mam atmaparadeheshu:They hate Paramatma who is dwelling in the hearts of all beings, as well as in their own hearts. The Lord is present in every being as the Eternal witness. Not realising this truth, men of demonical nature hate others and are hated by others of such nature. To hate another being is to hate the Lord who is present in him. In the same way, to love another being is to love the Lord Himself. Men who worship the Lord do not hate others at all (adveṣhṭā sarva-bhūtānāṁ). Men who hate and injure others are hating God Himself who is ever-present in them. The stronger termsSamsritahandPradvishantahare used to suggest that they are held powerfully by kama and krodah, and hate the Lord intensely.",
+      "Question:What further are the qualities of men of demonical nature?",
+      "Answer:1. They glorify themselves. 2. They are devoid of humility towards elders, 3. They are intoxicated with the pride of wealth, 4. They perform sacrifices ostentatiously for the sake of name and fame. 5. Pride, (animal) strength, lust, greed, and hatred, possess them. 6. They hate the Lord who is dwelling in their hearts, and the hearts of others 7. They are full of jealousy (envious of other’s prosperity).",
+      "Question:Where is God?",
+      "Answer:He is present as the Eternal Lord in all beings.",
+      "The Lord, having declared the fate of diabolical men in the 16th verse continues the description of such men, in these two verses also.",
+      "Evidently, the teacher of the Gita wants His disciple to understand the horrible nature and the terrible fate that shall overtake such men. Nothing can save such men from self-destruction. They may be rich, powerful and learned also, but nothing can change the course of their life, because they deny the existence of Paramatma and consider life only as a field for sensual gratification. Mere cleverness, worldly intelligence and wisdom do not take them outside the category of the Rakshasas. They possess many powers as we find in the case of Ravana and Hiranyakaspu, but they are ignorant of the one basic truth, namely, that all they possess is derived from the Lord Himself, and d He is the supreme Purusha present in all beings. These demonical characteristics poison the hearts of many people in this world. Such men are all Rakshasas in the human form. The impure impluses of kama and krodha are demons having taken possession of man’s being. The seekers should thoroughly search their hearts and find out these dark and evil spirits, and drive them out by the sheer force of will and the grace of the Lord. The sattvic power of men is capable of destroying these rajasic and tamasic forces. The sattvic power has already been described by the Lord as Daivisampat, beginning with abhayam as its’ first principle. These divine qualities should be grafted into one’s own nature and as they grow stronger and stronger, the enemical forces are quelled and vanquished. Victory will be sure.",
+      "The scriptural call for the divine, ‘Oye Devas! come, O ye Rakshasas go’ – should be followed by all the aspirants. The evil spirits should quit and the Divine beings should come to occupy the heart. Thus man’s heart is transformed into the temple of God, in which Atmajnana dawn in due time."
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-16-Verse-17-18.mp3",
     "source": "https://vivekavani.com/b16v17/"
   },
@@ -137,8 +273,22 @@
     "sanskrit": "तानहं द्विषत: क्रूरान्संसारेषु नराधमान् |क्षिपाम्यजस्रमशुभानासुरीष्वेव योनिषु || 19||",
     "transliteration": "tān ahaṁ dviṣhataḥ krūrān sansāreṣhu narādhamānkṣhipāmy ajasram aśhubhān āsurīṣhv eva yoniṣhu",
     "word_by_word_meaning": "tān—these; aham—I; dviṣhataḥ—hateful; krūrān—cruel; sansāreṣhu—in the material world; nara-adhamān—the vile and vicious of humankind; kṣhipāmi—I hurl; ajasram—again and again; aśhubhān—inauspicious; āsurīṣhu—demoniac; eva—indeed; yoniṣhu—in to the wombs;",
-    "translation": "These cruel haters, these evil-doers, these vilest of men, I hurl always into the wombs of the demons in the cycle of births and deaths.",
-    "commentary": "Dvishatah:Those who hate others hate the Lord, for, He is in the hearts of all beings.",
+    "translation": [
+      "These cruel haters, these evil-doers, these vilest of men, I hurl always into the wombs of the demons in the cycle of births and deaths."
+    ],
+    "commentary": [
+      "Dvishatah:Those who hate others hate the Lord, for, He is in the hearts of all beings.",
+      "What terrible punishment comes to these diabolical men is declared here. That righteousness should yield its own good fruit and Adharma should yield its own evil fruit in the eternal law of the Almighty, operating in Nature. No one can escape punishment when the law of Dharma is violated. Such men shall be responsible for their own down-fall. The Lord has already described the Divine qualities of righteousness. If people deny them, adopt the opposite way of life, they shall be hurled into lower and lower planes of existence. They shall be tossed about in the flood of samsara, and undergo all the ills and pains of birth and death. So all people should be vigilant and cautious about what nature they cultivate in the course of their life. They should take to the Divine nature and obtain liberation.",
+      "Tan aham:The Lord proclaims that He hurls them into the wombs of demons of cruel beasts and poisonous reptiles. He, the Lord, is the controller of the universe. He is the Law giver; He is the dispenser of man’s actions, good and bad; He is the decider of the fate of every Jiva in the universe.",
+      "Naradhaman:The Lord condemns these men of demonical nature, as the worst and lowest of men. He is indignant with them and takes many shapes and forms to destroy them (Vinasaya cha dushkritam). He has already declared why He takes birth in the world. It is both to protect the righteous and destroy the wicked. Man is endowed with reason and discrimination. He should be the best of men and not the worst of men; he should strive to be Purushottama and not to be Purushadhama. So all people should have devotion and fear of the Lord, for He is ever watchful to find out the wicked and hurl them into demonical wombs.",
+      "Samsareshu asurishveva yonishu:The plural form is used to indicate that these diabolical men have to pass through many many births, as beasts and reptiles and Asuras. As the effect of their own actions they are caught in the whirlpool of samsara, live beastly lives and die. And again they are born as beasts and continue in this state for many many births. They cannot escape punishment. Like the goat that tries to run away from the butcher but is caught by him and killed, these men are seized by the Lord and punished till the last moment of their unrighteous lives. In the Garuda Purana the fate of evil-doers and the different punishments that they suffer in hell for different crimes, are clearly described. So, it is the duty of all real men to avoid this fate by adopting the Divine qualities, the sattvic way of life, and attain Moksha.",
+      "Kshipami:The Lord says, ‘I hurl them,’ as one would hurl a stone or impure thing away from him. The seekers should clearly understand the Lord’s idea about those who deny Him and follow Adharmic way of life. The Lord is full of grace to those who follow His injunctions and those who deny Him and act against His command should face the penalty by the unalterable decree of God.",
+      "Ajasram:(Always) – As long as evil tendencies occupy the mind and urge man to evil deeds, he shall have to suffer the fate of beasts and reptiles. Their pain and suffering has no end. Sorrow follows them like their own shadow. Some people usually ask the question, ‘Sir, How long are we to bear the pains of samsara?’ The answer is as long as ignorance and delusion cover their mind, as long as they are provoked into evil ways by their own unbridled and impure samskaras, as long as they forget God, as long as they are proud, hateful and cruel-they shall not be liberated from samsara. ‘Give up the Satanic tendencies in you, gain the divine qualities, and you shall thereafter quickly attain peace-‘This is the Lord’s advice to the aspirants. The word ‘ajasram’ (always) indicates that the Divine law is eternal and operates for all time.",
+      "Question:What is the fate of these men of diabolical nature, who hate God?",
+      "Answer:They shall be hurled into demonical wombs, the wombs of beasts and reptiles, till their bad karma is exhausted.",
+      "Question:How long does the Divine law operate?",
+      "Answer:For all time (ajasram)."
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-16-Verse-19.mp3",
     "source": "https://vivekavani.com/b16v19/"
   },
@@ -148,8 +298,16 @@
     "sanskrit": "आसुरीं योनिमापन्ना मूढा जन्मनि जन्मनि |मामप्राप्यैव कौन्तेय ततो यान्त्यधमां गतिम् || 20||",
     "transliteration": "āsurīṁ yonim āpannā mūḍhā janmani janmanimām aprāpyaiva kaunteya tato yānty adhamāṁ gatim",
     "word_by_word_meaning": "āsurīm—demoniac; yonim—wombs; āpannāḥ—gaining; mūḍhāḥ—the ignorant; janmani janmani—in birth after birth; mām—me; aprāpya—failing to reach; eva—even; kaunteya—Arjun, the son of Kunti; tataḥ—thereafter; yānti—go; adhamām—abominable; gatim—destination",
-    "translation": "Having fallen into the wombs of the demons and being deluded from birth to birth, they never attain Me, Ο son of Kunti, but go farther down to the lowest state.",
-    "commentary": "The Lord describes the progress of these wicked men after they are hurled into demonical wombs. They do not attain Him because they are deluded. So they go down into lower and lower states of existence. They are born as cruel beasts and then as reptiles and then again as beasts and poisonous trees and so on. That is their fate. As the rubber ball dropped on the top of the stair-case rolls down step by step, these evil souls go down into lower and lower conditions. Hearing this exhortation of the Lord, and the graphic description of the fate of evil doers, who would not wake up to the realities of life and action? Who would not turn away from evil? Who would not surrender to the Lord? Who would not pray to Him to be saved? We can understand why the Lord presents the fate of evil-doers so picturesquely, so intensely and with such terrific force. He warns mankind, a terrible warning it is indeed which only the most abandoned souls could fail to understand. Let mankind wake up to truth, and know where they are, what they are, and what their fate would be. Let them not go down into hell, but lift themselves up by devotion to the Lord, and by the steady cultivation of the Divine qualities.",
+    "translation": [
+      "Having fallen into the wombs of the demons and being deluded from birth to birth, they never attain Me, Ο son of Kunti, but go farther down to the lowest state."
+    ],
+    "commentary": [
+      "The Lord describes the progress of these wicked men after they are hurled into demonical wombs. They do not attain Him because they are deluded. So they go down into lower and lower states of existence. They are born as cruel beasts and then as reptiles and then again as beasts and poisonous trees and so on. That is their fate. As the rubber ball dropped on the top of the stair-case rolls down step by step, these evil souls go down into lower and lower conditions. Hearing this exhortation of the Lord, and the graphic description of the fate of evil doers, who would not wake up to the realities of life and action? Who would not turn away from evil? Who would not surrender to the Lord? Who would not pray to Him to be saved? We can understand why the Lord presents the fate of evil-doers so picturesquely, so intensely and with such terrific force. He warns mankind, a terrible warning it is indeed which only the most abandoned souls could fail to understand. Let mankind wake up to truth, and know where they are, what they are, and what their fate would be. Let them not go down into hell, but lift themselves up by devotion to the Lord, and by the steady cultivation of the Divine qualities.",
+      "Question:What is the fate of those who are born in demonical wombs?",
+      "Answer:Failing to reach God, they go down into lower and lower births.",
+      "Question:What then is the way to be saved?",
+      "Answer:Rejection of the demonical qualities and adoption of the Divine Nature."
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-16-Verse-20.mp3",
     "source": "https://vivekavani.com/b16v20/"
   },
@@ -159,8 +317,21 @@
     "sanskrit": "त्रिविधं नरकस्येदं द्वारं नाशनमात्मन: |काम: क्रोधस्तथा लोभस्तस्मादेतत्त्रयं त्यजेत् || 21||",
     "transliteration": "tri-vidhaṁ narakasyedaṁ dvāraṁ nāśhanam ātmanaḥkāmaḥ krodhas tathā lobhas tasmād etat trayaṁ tyajet",
     "word_by_word_meaning": "tri-vidham—three types of; narakasya—to the hell; idam—this; dvāram—gates; nāśhanam—destruction; ātmanaḥ—self; kāmaḥ—lust; krodhaḥ—anger; tathā—and; lobhaḥ—greed; tasmāt—therefore; etat—these; trayam—three; tyajet—should abandon",
-    "translation": "Three are the gateways of this hell leading to the ruin of the self— lust, wrath, and greed. Therefore let man renounce these three.",
-    "commentary": "The Lord reiterates what has been said already. Kama, krodha, and lobha form the triple opening into Hell. They are the three evils (Dushtatrayam) which directly lead man into the lower worlds. When these gates are shut by dispassion, love and detachment, there is no fear for man. The demonical qualities so elaborately described so far, are epitomised and classified into three essential evils 1. Desire, 2. Wrath, 3. Greed. Desire is to be conquered by dispassion, wrath by love, greed by discrimination and detachment. There is hope for the awakened souls who have become conscious of the evils in them, and the horrible future that awaits them if they do not destroy these evils. Striving for purity and the higher way of life they shall shut down the gateway to Hell. These evils lurking in the heart like thieves in darkness should be detected by the torch-light of knowledge and should be driven out with the help of the Divine qualities.",
+    "translation": [
+      "Three are the gateways of this hell leading to the ruin of the self— lust, wrath, and greed. Therefore let man renounce these three."
+    ],
+    "commentary": [
+      "The Lord reiterates what has been said already. Kama, krodha, and lobha form the triple opening into Hell. They are the three evils (Dushtatrayam) which directly lead man into the lower worlds. When these gates are shut by dispassion, love and detachment, there is no fear for man. The demonical qualities so elaborately described so far, are epitomised and classified into three essential evils 1. Desire, 2. Wrath, 3. Greed. Desire is to be conquered by dispassion, wrath by love, greed by discrimination and detachment. There is hope for the awakened souls who have become conscious of the evils in them, and the horrible future that awaits them if they do not destroy these evils. Striving for purity and the higher way of life they shall shut down the gateway to Hell. These evils lurking in the heart like thieves in darkness should be detected by the torch-light of knowledge and should be driven out with the help of the Divine qualities.",
+      "Related Articles:",
+      "Question:What are the three gateways to Hell?",
+      "Answer:They are 1. Kama, 2. Krodha, 3. Lobha.",
+      "Question:How do they injure the Jiva?",
+      "Answer:They are self-destructive.",
+      "Question:What then should the spiritual aspirants do?",
+      "Answer:They should abandon these three evils.",
+      "Question:What are the evils of demonical nature?",
+      "Answer:Kama, Krodha and Lobha are the fundamental evils of the Asuric nature."
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-16-Verse-21.mp3",
     "source": "https://vivekavani.com/b16v21/"
   },
@@ -170,8 +341,20 @@
     "sanskrit": "एतैर्विमुक्त: कौन्तेय तमोद्वारैस्त्रिभिर्नर: |आचरत्यात्मन: श्रेयस्ततो याति परां गतिम् || 22||",
     "transliteration": "etair vimuktaḥ kaunteya tamo-dvārais tribhir naraḥācharaty ātmanaḥ śhreyas tato yāti parāṁ gatim",
     "word_by_word_meaning": "etaiḥ—from this; vimuktaḥ—free; kaunteya—Arjun, the son of Kunti; tamaḥ-dvāraiḥ—gates to darkness; tribhiḥ—three; naraḥ—a person; ācharati—endeavor; ātmanaḥ—soul; śhreyaḥ—welfare; tataḥ—thereby; yāti—attain; parām—supreme; gatim—goal",
-    "translation": "The man who has escaped these three gates of darkness, Ο son of Kunti, practises what is good for himself and thus attains the Supreme Goal.",
-    "commentary": "So long as the triple evil of desire, anger, and greed poison the heart of man, he cannot do any good. He cannot accomplish his own well-being. Therefore man should first purify his heart by reducing and eliminating these corrosive evils. Then he spontaneously rises to higher planes of spiritual life and attains Moksha. Like the sun and moon freed from the darkening grip of Rahu and Ketu, like the Gajendra freed from the death hold of the crocodile (Makara), like the prisoner brought out into the sunlight from the darkness of the prison-cell, the Jiva should liberate himself from the strange-hold of those three evils. He should become vimuktah (i.e) completely free from them. The idea is that there should not be any trace of these evils anywhere in the mind. They are the gateways of darkness (i.e) they are forms of ignorance (avidya) where there is no gleam of light, where everything is plunged in darkness. Such a man is like one living in a closed house full of darkness. He lives in sorrow and perishes in sorrow.",
+    "translation": [
+      "The man who has escaped these three gates of darkness, Ο son of Kunti, practises what is good for himself and thus attains the Supreme Goal."
+    ],
+    "commentary": [
+      "So long as the triple evil of desire, anger, and greed poison the heart of man, he cannot do any good. He cannot accomplish his own well-being. Therefore man should first purify his heart by reducing and eliminating these corrosive evils. Then he spontaneously rises to higher planes of spiritual life and attains Moksha. Like the sun and moon freed from the darkening grip of Rahu and Ketu, like the Gajendra freed from the death hold of the crocodile (Makara), like the prisoner brought out into the sunlight from the darkness of the prison-cell, the Jiva should liberate himself from the strange-hold of those three evils. He should become vimuktah (i.e) completely free from them. The idea is that there should not be any trace of these evils anywhere in the mind. They are the gateways of darkness (i.e) they are forms of ignorance (avidya) where there is no gleam of light, where everything is plunged in darkness. Such a man is like one living in a closed house full of darkness. He lives in sorrow and perishes in sorrow.",
+      "Acharatyatmanah sreyah:The well-being of self requires thoughtful discrimination of the real and the unreal. What is this life? What is the world? What is the end and aim of life? These questions arise in the mind of the sattvic man who is partially awakened to find out the truth. But the man who is possessed by lust, anger and greed, cannot think of these things at all, because his whole mind is absorbed in sensual cravings, is agitated by anger, and confounded by inordinate greed. So, the seeker should keep away from these evils and that is in itself the great good that man can do unto himself. For, where these evils are not, the mind is pure, and when the mind is pure, he enjoys bliss of the Self.",
+      "Param gatim:Moksha is the highest goal and there is no state higher than that. It is implied that the lowest state is that of demonical ignorance resulting in Kama and Krodha.",
+      "Question:Where do the triple evils of lust anger and greed lead to?",
+      "Answer:To Hell. They are the gateways to darkness.",
+      "Question:Who aspires for Moksha?",
+      "Answer:The man who is freed from these three evils.",
+      "Question:What is Moksha?",
+      "Answer:It is the perfect state of freedom from all kinds of bondage."
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-16-Verse-22.mp3",
     "source": "https://vivekavani.com/b16v22/"
   },
@@ -181,8 +364,22 @@
     "sanskrit": "य: शास्त्रविधिमुत्सृज्य वर्तते कामकारत: |न स सिद्धिमवाप्नोति न सुखं न परां गतिम् || 23||",
     "transliteration": "yaḥ śhāstra-vidhim utsṛijya vartate kāma-kārataḥna sa siddhim avāpnoti na sukhaṁ na parāṁ gatim",
     "word_by_word_meaning": "yaḥ—who; śhāstra-vidhim—scriptural injunctions; utsṛijya—discarding; vartate—act; kāma-kārataḥ—under the impulse of desire; na—neither; saḥ—they; siddhim—perfection; avāpnoti—attain; na—nor; sukham—happiness; na—nor; parām—the supreme; gatim—goal",
-    "translation": "He who discards the injunctions of the scriptures and acts upon the impulse of desire attains neither perfection nor happiness nor the Supreme Goal.",
-    "commentary": "Indisciplined conduct under the impulse of one’s own desires and passions is condemned here. We come across people who act in their own way and try to make a philosophy out of it. This is wrong. It is only a mask to cover up their own unbridled passions and evil desires. They deny the authority of the Sastras, because they are deluded by ignorance and agitated by sensual desires. The Sastras embody the laws of life both secular and spiritual, which have been discovered after long research into the meaning and purpose of human life by the greatest of men, the Rishis, whose only aim was the welfare of humanity. They stated the laws following which man attains the best things in secular life and the highest goal in spiritual life. So, every true seeker should test his way of life, his thoughts, feelings and actions by referring them to the scriptural laws. Where they do not conform to the Sastras, they should be checked and restrained, and right methods should be adopted. The Lord declares that no good can be achieved by acting contrary to the commands of the Sastras, because the Sastras express the will of God. So, the seekers should carefully study the Sastras and mould their life accordingly, so that they can secure both worldly happiness and spiritual realisation.",
+    "translation": [
+      "He who discards the injunctions of the scriptures and acts upon the impulse of desire attains neither perfection nor happiness nor the Supreme Goal."
+    ],
+    "commentary": [
+      "Indisciplined conduct under the impulse of one’s own desires and passions is condemned here. We come across people who act in their own way and try to make a philosophy out of it. This is wrong. It is only a mask to cover up their own unbridled passions and evil desires. They deny the authority of the Sastras, because they are deluded by ignorance and agitated by sensual desires. The Sastras embody the laws of life both secular and spiritual, which have been discovered after long research into the meaning and purpose of human life by the greatest of men, the Rishis, whose only aim was the welfare of humanity. They stated the laws following which man attains the best things in secular life and the highest goal in spiritual life. So, every true seeker should test his way of life, his thoughts, feelings and actions by referring them to the scriptural laws. Where they do not conform to the Sastras, they should be checked and restrained, and right methods should be adopted. The Lord declares that no good can be achieved by acting contrary to the commands of the Sastras, because the Sastras express the will of God. So, the seekers should carefully study the Sastras and mould their life accordingly, so that they can secure both worldly happiness and spiritual realisation.",
+      "Question:What is the rule of conduct for man?",
+      "Answer:The laws of the scriptures.",
+      "Question:How should man act?",
+      "Answer:He should act according to scriptural ordinances.",
+      "Question:What will happen if man acts contrary to the laws of the Sastras?",
+      "Answer:He cannot attain either worldly happiness or spiritual realisation.",
+      "Question:What then is the way to happiness and spiritual welfare?",
+      "Answer:Follwing the scriptures.",
+      "Question:What is the highest goal of humanity?",
+      "Answer:Moksha (perfection)."
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-16-Verse-23.mp3",
     "source": "https://vivekavani.com/b16v23/"
   },
@@ -192,8 +389,20 @@
     "sanskrit": "तस्माच्छास्त्रं प्रमाणं ते कार्याकार्यव्यवस्थितौ |ज्ञात्वा शास्त्रविधानोक्तं कर्म कर्तुमिहार्हसि || 24||",
     "transliteration": "tasmāch chhāstraṁ pramāṇaṁ te kāryākārya-vyavasthitaujñātvā śhāstra-vidhānoktaṁ karma kartum ihārhasi",
     "word_by_word_meaning": "tasmāt—therefore; śhāstram—scriptures; pramāṇam—authority; te—your; kārya—duty; akārya—forbidden action; vyavasthitau—in determining; jñātvā—having understood; śhāstra—scriptures; vidhāna—injunctions; uktam—as revealed; karma—actions; kartum—perform; iha—in this world; arhasi—you should",
-    "translation": "Therefore let the scriptures be your authority in determining what ought to be done and what ought not to be done. Having learnt the injunctions of the scriptures, you should do your work in the world.",
-    "commentary": "What ought to be done or what ought not to be done in any particular situation? The decision is by the Sastras and not by individual opinion. The Scripture is the authority. As it is declared in the previousverse, man can achieve all the good things of life, happiness and moksha also, if he acts strictly according to the scriptural injunctions. Action contrary to them leads to unhappiness, frustration, and death. One can understand how the Lord values the Vedas and the Sastras, when He, Paramatma Himself declares them to be the highest authority. Let everybody then put his faith in the Sastras, and model his life in harmony with their laws. This is enough. That will lead him to the goal.",
+    "translation": [
+      "Therefore let the scriptures be your authority in determining what ought to be done and what ought not to be done. Having learnt the injunctions of the scriptures, you should do your work in the world."
+    ],
+    "commentary": [
+      "What ought to be done or what ought not to be done in any particular situation? The decision is by the Sastras and not by individual opinion. The Scripture is the authority. As it is declared in the previousverse, man can achieve all the good things of life, happiness and moksha also, if he acts strictly according to the scriptural injunctions. Action contrary to them leads to unhappiness, frustration, and death. One can understand how the Lord values the Vedas and the Sastras, when He, Paramatma Himself declares them to be the highest authority. Let everybody then put his faith in the Sastras, and model his life in harmony with their laws. This is enough. That will lead him to the goal.",
+      "Sastravidhanoktam:The method of action, Karma, is clearly stated in the Sastras with all the minutest details. They should be studied and understood first, before plunging into action. Knowledge of the Sastras will help people to perform Karma in the best way possible, and by such Karma the mind is purified, and then Atmajnana is revealed in due course.",
+      "Karmakartum iharhasi:The Lord teaches Arjuna to act, to work, and to perform Karma. The condition is that it should conform to the ordinances of the scripture. The Discourse ends with special emphasis on Karma Yoga, and the performance of one’s duty in the special circumstances in which a man is placed.",
+      "Question:What is the authority to determine what ought to be done and what ought not to be done?",
+      "Answer:The Sastras. One should act according to the declarations of the Sastras.",
+      "Question:How should man act?",
+      "Answer:He should act after understanding the laws of the Sastras.",
+      "Question:What should be the method of action?",
+      "Answer:As it is determined by the Sastras."
+    ],
     "audio": "https://cdn.vivekavani.com/wp-content/uploads/2022/05/Bhagavad-Gita-Chapter-16-Verse-24.mp3",
     "source": "https://vivekavani.com/b16v24/"
   }