Schreibtest · Benutzerdefinierte Tests

Untitled by thisisspammingg

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Kenya East Kenya Waste Kenya East Kenya Waste Kenya East Kenya Waste Kenya East Kenya Waste Kenya East Kenya Waste Kenya East Kenya Waste Kenya East Kenya Waste Kenya East Kenya Waste Kenya East Kenya Waste Kenya East Kenya Waste Kenya East Kenya Waste Kenya East Kenya Waste Kenya East Kenya Waste Kenya East Kenya Waste Kenya East Kenya Waste Kenya East Kenya Waste Kenya East Kenya Waste Kenya East Kenya Waste Kenya East Kenya Waste Kenya East Kenya Waste Kenya East Kenya Waste Kenya East Kenya Waste Kenya East Kenya Waste Kenya East Kenya Waste Kenya East Kenya Waste Kenya East Kenya Waste Kenya East Kenya Waste Kenya East Kenya Waste Kenya East Kenya Waste Kenya East Kenya Waste Kenya East Kenya Waste Kenya East Kenya Waste Kenya East Kenya Waste Kenya East Kenya Waste Kenya East Kenya Waste Kenya East Kenya Waste Kenya East Kenya Waste Kenya East Kenya Waste Kenya East Kenya Waste Kenya East Kenya Waste Kenya East Kenya Waste Kenya East Kenya Waste Kenya East Kenya Waste Kenya East 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Untitled by thisisspammingg

Rainbow Stargazer by gunel49

High noon, oh I'd sell my soul for water
Nine years worth of breakin' my back
There's no sun in the shadow of the wizard
See how he glides, why he's lighter than air
Oh, I see his face
Where is your star?
Is it far, is it far, is it far?
When do we leave?
I believe, yes, I believe
In the heat and the rain
With whips and chains
To see him fly
So many died
We build a tower of stone
With our flesh and bone
Just to see him fly
But don't know why
Now where do we go?
Hot wind moving fast across the desert
We feel that our time has arrived
The world spins while we put his dream together
A tower of stone to take him straight to the sky
Oh, I see his face
Where is your star?
Is it far, is it far, far?
But
When do we leave?
Hey, I believe, I believe
In the heat and the rain
With the whips and chains
Just to see him fly
Too many died
We build a tower of stone
With our flesh and bone
To see him fly
But we don't know why
Oh, now where do we go?
All eyes see the figure of the wizard
As he climbs to the top of the world
No sound, as he falls instead of rising
Time standing still, then there's blood on the sand
Oh, I see his face
Where was your star?
Was it far? Was it far?
When did we leave?
We believed, we believed, we believed
In heat and rain
With the whips and chains
To see him fly
So many died
We built a tower of stone
With our flesh and bone
To see him fly
But why
In all the rain
With all the chains
Did so many die
Just to see him fly
Look at my flesh and bone
Now look, look, look, look
Look at his tower of stone
I see a rainbow rising
Look there on the horizon
And I'm coming home
I'm coming home
I'm coming home
Time is standing still
He gave back my will
Oh, oh, oh, oh
Going home
I'm going home
My eyes are bleeding
And my heart is leaving here
The place I've known
But it's not home
Oh
Take me back
He gave me back my will
Oh, oh, oh, oh
Going home
I'm going home
My eyes are bleeding
And my heart is leaving here
The place I've known
But it's not home
Oh
Take me back
Take me back
Back to my home
Oh, oh, oh

chief keef by user116498

Young Chop on the beat
I'on like
GBE Baby
I'on like
Sos' baby
You know how we rockin' baby
Fake niggas, fake life
A fuck nigga, that's that shit I don't like
A snitch nigga, that's that shit I don't like, nah
A bitch nigga, that's that shit I don't like, nah
Sneak dissers, that's that shit I don't like
Don't like, like, don't like, like
A snitch nigga, that's that shit I don't like, nah
Don't like, like, don't like, like
A bitch nigga, that's that shit I don't like, nah
A popped bitch, that's that shit I don't like
I got a bad bitch, yeah, that bitch white
We smoke dope all day, all night
You smoke Reggie, that's that shit I don't like
We got a fuckin' Audi, that bitch all white (Skrr, skrr, skrr)
Pull up on your bitch, bet she gon' like
Sosa bitch, yeah, I done gon' hype
Pistol totin' and I'm shootin' on sight
A snitch nigga, that's that shit I don't like
Your bitch want do the team, bet she won't fight
Bitch, we GBE, fuck who don't like!
And we ain't gon' fight, our guns gon' fight
A fuck nigga, that's that shit I don't like
A snitch nigga, that's that shit I don't like, nah
A bitch nigga, that's that shit I don't like, nah
Sneak dissers, that's that shit I don't like
Don't like, like, don't like, like
A snitch nigga, that's that shit I don't like, nah
Don't like, like, don't like, like
A bitch nigga, that's that shit I don't like, nah
Fake True's, that's that shit I don't like
Fake shoes, that's that shit I don't like
Fake niggas, that's that shit I don't like
Stalking-ass bitch, shit I don't like
I done got indicted selling all white
But I won't never snitch, none in my life
I keep this shit 3hunna, bitch, I'm goin' right
With my niggas when it's time to start taking lives
Playing both sides, shit that I don't like
Wartime spark broad day, all night
Playing both sides, shit that I don't like
Wartime spark broad day, all night
A fuck nigga, that's that shit I don't like
A snitch nigga, that's that shit I don't like, nah
A bitch nigga, that's that shit I don't like, nah
Sneak dissers, that's that shit I don't like
Don't like, like, don't like, like
A snitch nigga, that's that shit I don't like, nah
Don't like, like, don't like, like
A bitch nigga, that's that shit I don't like, nah
I'm killing these niggas, shit that they don't like
Broski got the .30, he ain't tryna fight
Got your bitch, I was in it all night
Fredo in the cut, that's a scary sight
You not with the shits, you can die tonight
I only want the top, I ain't tryna pipe
Them youngins with the shits, they be totin' pipe
Floatin' off at flat, I might take flight
3hunna, bitch, we hot, we done took flight
Taking shit down, we ain't like the price
Thirsty-ass bitches, shit that we don't like
OTFGBE, your bitch like
A fuck nigga, that's that shit I don't like
A snitch nigga, that's that shit I don't like, nah
A bitch nigga, that's that shit I don't like, nah
Sneak dissers, that's that shit I don't like
Don't like, like, don't like, like
A snitch nigga, that's that shit I don't like, nah
Don't like, like, don't like, like
A bitch nigga, that's that shit I don't like, nah
Don't like, like, don't like, like
A snitch nigga, that's that shit I don't like, nah
Don't like, like, don't like, like
A bitch nigga, that's that shit I don't like, nah

Double Trouble by mr_cool-lord

Lexy and Lois looked at each other in anger. They were twins but they hated each other, since Lexy was always the smart one and the responsible one and the popular one and the older twin but Lois was the opposite. She has to be the centre of the of attention and if she is not she was create a huge problem which gets Lexy in so much trouble that she only takes the blame and not her twin sister. Lexy just wished Lois wasn't such a brat but someone who nice and cool and not being the centre of everything.

Double Trouble by mr_cool-lord

my weekend by user116491

This weekend i am ging to my granprents house for my grandmas birthday. Then on saturday i am going to a birthday party for my moms best friend we are going to smittys and we got a band.

my weekend by user116491

This weekend i am ging to my granprents house for my grandmas birthday. Then on saturday i am going to a birthday party for my moms best friend we are going to smittys and we got a band.

ben by user477328

Antidisestablishmentarianism Pneumonoultramicroscopicsilicovolcanoconiosis Pseudopseudohypoparathyroidism Supercalifragilisticexpialidocious

Keyboarding Test by user116486

On the weekend I plan on going out with friends and going to a restaurant. I'll probably watch a movie and go to the gym.

Chekhov Full by user116479

Anton Chekhov was born on January 17, 1860, in Taganrog, a desolate Russian seaport on the Black Sea. His grandfather was a serf who had obtained emancipation and managed to purchase his own freedom. His father, Pavel Yegorovich Chekhov, a cruel and dictatorial man who rendered his children’s lives wretched, operated a small grocery store. The business foundered in 1876, compelling the family to flee to Moscow to evade their creditors.

Although Chekhov’s theatrical fame rests predominantly on works composed during the final eight years of his life, his passion for the theatre originated in his youth in Taganrog, where he was a frequent attendee of dramatic performances at the city's provincial playhouses. The young Anton remained in Taganrog to complete his education before rejoining his family in Moscow and enrolling in the university to pursue medical studies. It was during this period that Chekhov commenced writing sketches and stories, works that rather swiftly afforded him financial independence and a moderate degree of renown.

Between 1880, when his first piece was published, and 1887, Chekhov produced approximately 600 short works for periodicals. In a very literal sense, he authored these humorous sketches as "potboilers," generating sufficient income to restore his family's financial stability. By 1884, the year of his graduation from university and the commencement of his medical practice, Chekhov was already aware that he had contracted tuberculosis, a disease that would grant him only twenty more years of life.

His literary success and improved financial circumstances soon permitted him to relinquish medicine to concentrate on writing, though he periodically practiced as a physician to aid the impoverished. Initially, Chekhov did not accord his writing profound seriousness, but beginning in 1885, following his relocation to St. Petersburg, his perspective began to evolve. He cultivated a close friendship with A. S. Suvorin, the editor of Novoe Vremya, a fairly conservative journal. Perceiving Chekhov’s genius, Suvorin encouraged the writer to take greater pride in his work and to pursue a more substantial critical reputation.

Chekhov also came under the influence of the great novelist Leo Tolstoy during these years, especially Tolstoy’s moral ideas and his call for resisting evil through nonviolence. Around the same time, Chekhov began writing plays alongside his short stories and novellas, though his early attempts in drama did not win him the same success as his prose.

His dramatic work can be divided into two main phases. The first, from 1881 to 1895, largely consists of short pieces adapted from his prose sketches—light, single-act farces and curtain-raisers that were extremely popular in Russian theatres of the period.
Two of these pieces, The Bear (also known as The Brute) and The Marriage Proposal, remain exceptionally durable examples of the genre.
Chekhov also tried his hand at longer plays in his early career, but apart from Ivanov (1887), these efforts met with little success. The cold reception—and outright refusal to stage—The Wood Demon (1889) discouraged him so deeply that he virtually gave up playwriting for the next seven years. With The Seagull (1896), he entered the second phase of his dramatic career, producing the masterpieces that would secure his reputation as one of the great playwrights of world literature. This final period, which continued until his death in 1904, includes his finest works: Uncle Vanya (1899), The Three Sisters (1901), and The Cherry Orchard (1904).
During these years, Chekhov began his pivotal collaboration with the Moscow Art Theatre, led by Constantin Stanislavsky and Chekhov’s friend Vladimir Nemirovich-Danchenko. Their interpretations of his plays brought him widespread acclaim and significant financial success. Yet illness soon curtailed his creative output. From his marriage to the actress Olga Knipper in 1901 until his death three years later, his declining health drained his strength and prevented him from expanding his relatively small body of dramatic work.
Even so, by 1901 Chekhov had already achieved international recognition. In his last plays, he refined the techniques and distinctive style that earned him a permanent place in the history of modern drama—many critics rank him alongside Henrik Ibsen, the so-called “father” of modern drama. His approach continues to influence and inspire playwrights today.

BG Ch 2: Sankhya Yog by jawahar

[Bhagavad Gita] (Chapter 2): Sānkhya Yog: The Yog of Analytical Knowledge

In this chapter, Arjun reiterates to Shree Krishna that he is unable to cope with his current situation, where he has to kill his elders and teachers. He refuses to take part in such a battle and requests Shree Krishna to be his spiritual teacher and guide him on the proper path of action. Then the Supreme Lord starts imparting divine knowledge to Arjun. He begins with the immortal-nature of the soul, which is eternal and imperishable. Death only destroys the physical body, but the soul continues its journey. Just as a person discards his old clothes and adorns new ones, the soul keeps changing bodies from one lifetime to another.

The Lord then reminds Arjun that his social responsibility as a warrior is to fight for upholding righteousness. He explains that performing one’s social duty is a virtuous act that can take him to the celestial abodes, while dereliction only leads to infamy and humiliation.

At first, Shree Krishna tries to motivate Arjun at a mundane level. Then he moves deeper and starts explaining to Arjun the Science of Work. He asks Arjun to perform his deeds without any attachment to their fruits. This science of working without desire for rewards is called the yog of the intellect or buddhi-yog. He further advises that the intellect should be used to control the desire for rewards from work. By working with such intent, the bondage-creating karmas get transformed into bondage-breaking karmas and a state beyond sorrows can be attained.

Arjun is curious to know more about those who are situated in divine consciousness. Shree Krishna, therefore, describes how persons who have attained transcendence are free from attachment, fear, and anger. They are undisturbed and equipoised in every situation. With their senses subdued, they keep their minds always absorbed in God. He also explains the progression of afflictions of the mind—such as greed, anger, lust, etc. and advises how these can be overcome.

[Bhagavad Gita] (2.1) – {Sanjay said}: "Seeing Arjun overwhelmed with pity, his mind grief-stricken, and his eyes full of tears, Shree Krishna spoke the following words."

[Bhagavad Gita] (2.2) – {The Supreme Lord said}: "My dear Arjun, how has this delusion overcome you in this hour of peril? It is not befitting an honorable person. It leads not to the higher abodes, but to disgrace."

[Bhagavad Gita] (2.3) – "O Parth, it does not befit you to yield to this unmanliness. Give up such petty weakness of heart and arise, O vanquisher of enemies."

[Bhagavad Gita] (2.4) – {Arjun said}: "O Madhusudan, how can I shoot arrows in battle on men like Bheeshma and Dronacharya, who are worthy of my worship, O destroyer of enemies?"

[Bhagavad Gita] (2.5) – "It would be better to live in this world by begging, than to enjoy life by killing these noble elders, who are my teachers. If we kill them, the wealth and pleasures we enjoy will be tainted with blood."

[Bhagavad Gita] (2.6) – "We do not even know which result of this war is preferable for us—conquering them or being conquered by them. Even after killing them we will not desire to live. Yet they have taken the side of the sons of Dhritarasthra, and now stand before us on the battlefield."

[Bhagavad Gita] (2.7) – "I am confused about my duty, and am besieged with anxiety and faintheartedness. I am Your disciple, and am surrendered to You. Please instruct me for certain what is best for me."

[Bhagavad Gita] (2.8) – "I can find no means of driving away this anguish that is drying up my senses. Even if I win a prosperous and unrivalled kingdom on the earth, or gain sovereignty like the celestial gods, I will be unable to dispel this grief."

[Bhagavad Gita] (2.9) – {Sanjay said}: "Having thus spoken, Gudakesh, that chastiser of enemies, addressed Hrishikesh: 'Govind, I shall not fight,' and became silent."

[Bhagavad Gita] (2.10) – {Sanjay said}: "O Dhritarashtra, thereafter, in the midst of both the armies, Shree Krishna smilingly spoke to the grief-stricken Arjun the following words."

[Bhagavad Gita] (2.11) – {The Supreme Lord said}: "While you speak words of wisdom, you mourn for that which is not worthy of grief. The wise lament neither for the living nor for the dead."

[Bhagavad Gita] (2.12) – "Never was there a time when I did not exist, nor you, nor all these kings; nor in the future shall any of us cease to be."

[Bhagavad Gita] (2.13) – "Just as the embodied soul continuously passes from childhood to youth to old age, similarly, at the time of death, the soul passes into another body. The wise are not deluded by this."

[Bhagavad Gita] (2.14) – "O son of Kunti, the contact between the senses and their objects gives rise to fleeting perceptions of happiness and distress. These are temporary and come and go like the winter and summer seasons. One must learn to endure them without disturbance."

[Bhagavad Gita] (2.15) – "O Arjun, noblest among men, the person who is not affected by happiness and distress, and remains steady in both, becomes eligible for liberation."

[Bhagavad Gita] (2.16) – "Of the transient there is no endurance, and of the eternal there is no cessation. This has been observed and concluded by the seers of Truth, after studying the nature of both."

[Bhagavad Gita] (2.17) – "That which pervades the entire body, know it to be indestructible. No one can cause the destruction of the imperishable soul."

[Bhagavad Gita] (2.18) – "Only the material body is perishable; the embodied soul within is indestructible, immeasurable, and eternal. Therefore, fight, O descendant of Bharat."

[Bhagavad Gita] (2.19) – "Neither of them is in knowledge—the one who thinks the soul can slay and the one who thinks the soul can be slain. For truly, the soul neither kills nor can it be killed."

[Bhagavad Gita] (2.20) – "The soul is neither born, nor does it ever die; nor having once existed, does it ever cease to be. The soul is without birth, eternal, immortal, and ageless. It is not destroyed when the body is destroyed."

[Bhagavad Gita] (2.21) – "O Parth, how can one who knows the soul to be imperishable, eternal, unborn, and immutable kill anyone or cause anyone to kill?"

[Bhagavad Gita] (2.22) – "As a person sheds worn-out garments and wears new ones, likewise, at the time of death, the soul casts off its worn-out body and enters a new one."

[Bhagavad Gita] (2.23) – "Weapons cannot shred the soul, nor can fire burn it. Water cannot wet it, nor can the wind dry it."

[Bhagavad Gita] (2.24) – "The soul is unbreakable and incombustible; it can neither be dampened nor dried. It is everlasting, in all places, unalterable, immutable, and primordial."

[Bhagavad Gita] (2.25) – "The soul is spoken of as invisible, inconceivable, and unchangeable. Knowing this, you should not grieve for the body."

[Bhagavad Gita] (2.26) – "If, however, you think that the self is subject to constant birth and death, O mighty-armed Arjun, even then you should not grieve like this."

[Bhagavad Gita] (2.27) – "Death is certain for one who has been born, and rebirth is inevitable for one who has died. Therefore, you should not lament over the inevitable."

[Bhagavad Gita] (2.28) – "O scion of Bharat, all created beings are unmanifest before birth, manifest in life, and again unmanifest on death. So why grieve?"

[Bhagavad Gita] (2.29) – "Some see the soul as amazing, some describe it as amazing, and some hear of the soul as amazing, while others, even on hearing, cannot understand it at all."

[Bhagavad Gita] (2.30) – "O Arjun, the soul that dwells within the body is immortal; therefore, you should not mourn for anyone."

[Bhagavad Gita] (2.31) – "Besides, considering your duty as a warrior, you should not waver. Indeed, for a warrior, there is no better engagement than fighting for upholding of righteousness."

[Bhagavad Gita] (2.32) – "O Parth, happy are the warriors to whom such opportunities to defend righteousness come unsought, opening for them the stairway to the celestial abodes."

[Bhagavad Gita] (2.33) – "If, however, you refuse to fight this righteous war, abandoning your social duty and reputation, you will certainly incur sin."

[Bhagavad Gita] (2.34) – "People will speak of you as a coward and a deserter. For a respectable person, infamy is worse than death."

[Bhagavad Gita] (2.35) – "The great generals who hold you in high esteem will think that you fled from the battlefield out of fear, and thus will lose their respect for you."

[Bhagavad Gita] (2.36) – "Your enemies will defame and humiliate you with unkind words, disparaging your might. Alas, what could be more painful than that?"

[Bhagavad Gita] (2.37) – "If you fight, you will either be slain on the battlefield and go to the celestial abodes, or you will gain victory and enjoy the kingdom on earth. Therefore arise with determination, O son of Kunti, and be prepared to fight."

[Bhagavad Gita] (2.38) – "Fight for the sake of duty, treating alike happiness and distress, loss and gain, victory and defeat. Fulfilling your responsibility in this way, you will never incur sin."

[Bhagavad Gita] (2.39) – "Hitherto, I have explained to you Sānkhya Yog, or analytic knowledge regarding the nature of the soul. Now listen, O Parth, as I reveal Buddhi Yog, or the Yog of Intellect. When you work with such understanding, you will be freed from the bondage of karma."

[Bhagavad Gita] (2.40) – "Working in this state of consciousness, there is no loss or adverse result, and even a little effort saves one from great danger."

[Bhagavad Gita] (2.41) – "O descendent of the Kurus, the intellect of those who are on this path is resolute, and their aim is one-pointed. But the intellect of those who are irresolute is many-branched."

[Bhagavad Gita] (2.42) – "Those with limited understanding get attracted to the flowery words of the Vedas, which advocate ostentatious rituals for elevation to the celestial abodes, and presume no higher principle is described in them."

[Bhagavad Gita] (2.43) – "They glorify only those portions of the Vedas that please their senses, and perform pompous ritualistic ceremonies for attaining high birth, opulence, sensual enjoyment, and elevation to the heavenly planets."

[Bhagavad Gita] (2.44) – "With their minds deeply attached to worldly pleasures and their intellects bewildered by such things, they are unable to possess the resolute determination for success on the path to God."

[Bhagavad Gita] (2.45) – "The Vedas deal with the three modes of material nature, O Arjun. Rise above the three modes to a state of pure spiritual consciousness. Freeing yourself from dualities, eternally fixed in Truth, and without concern for material gain and safety, be situated in the self."

[Bhagavad Gita] (2.46) – "Whatever purpose is served by a small well of water is naturally served in all respects by a large lake. Similarly, one who realizes the Absolute Truth also fulfills the purpose of all the Vedas."

[Bhagavad Gita] (2.47) – "You have a right to perform your prescribed duties, but you are not entitled to the fruits of your actions. Never consider yourself to be the cause of the results of your activities, nor be attached to inaction."

[Bhagavad Gita] (2.48) – "Be steadfast in the performance of your duty, O Arjun, abandoning attachment to success and failure. Such equanimity is called Yog."

[Bhagavad Gita] (2.49) – "Seek refuge in divine knowledge and insight, O Arjun, and discard reward-seeking actions that are certainly inferior to works performed with the intellect established in divine knowledge. Miserly are those who seek to enjoy the fruits of their works."

[Bhagavad Gita] (2.50) – "One who prudently practices the science of work without attachment can get rid of both good and bad reactions in this life itself. Therefore, strive for Yog, which is the art of working skillfully (in proper consciousness)."

[Bhagavad Gita] (2.51) – "The wise endowed with equanimity of intellect, abandon attachment to the fruits of actions, which bind one to the cycle of life and death. By working in such consciousness, they attain the state beyond all suffering."

[Bhagavad Gita] (2.52) – "When your intellect crosses the quagmire of delusion, you will then acquire indifference to what has been heard and what is yet to be heard (about enjoyments in this world and the next)."

[Bhagavad Gita] (2.53) – "When your intellect ceases to be allured by the fruitive sections of the Vedas and remains steadfast in divine consciousness, you will then attain the state of perfect Yog."

[Bhagavad Gita] (2.54) – {Arjun said}: "O Keshav, what is the disposition of one who is situated in divine consciousness? How does an enlightened person talk? How does he sit? How does he walk?"

[Bhagavad Gita] (2.55) – {The Supreme Lord said}: "O Parth, when one discards all selfish desires and cravings of the senses that torment the mind, and becomes satisfied in the realization of the self, such a person is said to be transcendentally situated."

[Bhagavad Gita] (2.56) – "One whose mind remains undisturbed amidst misery, who does not crave for pleasure, and who is free from attachment, fear, and anger, is called a sage of steady wisdom."

[Bhagavad Gita] (2.57) – "One who remains unattached under all conditions, and is neither delighted by good fortune nor dejected by tribulation, he is a sage with perfect knowledge."

[Bhagavad Gita] (2.58) – "One who is able to withdraw the senses from their objects, just as a tortoise withdraws its limbs into its shell, is established in divine wisdom."

[Bhagavad Gita] (2.59) – "Aspirants may restrain the senses from their objects of enjoyment, but the taste for the sense objects remains. However, even this taste ceases for those who realize the Supreme."

[Bhagavad Gita] (2.60) – "The senses are so strong and turbulent, O son of Kunti, that they can forcibly carry away the mind even of a person endowed with discrimination who practices self-control."

[Bhagavad Gita] (2.61) – "They are established in perfect knowledge, who subdue their senses and keep their minds ever absorbed in Me."

[Bhagavad Gita] (2.62) – "While contemplating on the objects of the senses, one develops attachment to them. Attachment leads to desire, and from desire arises anger."

[Bhagavad Gita] (2.63) – "Anger leads to clouding of judgment, which results in bewilderment of memory. When memory is bewildered, the intellect gets destroyed; and when the intellect is destroyed, one is ruined."

[Bhagavad Gita] (2.64) – "But one who controls the mind, and is free from attachment and aversion, even while using the objects of the senses, attains the Grace of God."

[Bhagavad Gita] (2.65) – "By divine grace comes the peace in which all sorrows end, and the intellect of such a person of tranquil mind soon becomes firmly established in God."

[Bhagavad Gita] (2.66) – "But an undisciplined person, who has not controlled the mind and senses, can neither have a resolute intellect nor steady contemplation on God. For one who never unites the mind with God there is no peace; and how can one who lacks peace be happy?"

[Bhagavad Gita] (2.67) – "Just as a strong wind sweeps a boat off its chartered course on the water, even one of the senses on which the mind focuses can lead the intellect astray."

[Bhagavad Gita] (2.68) – "Therefore, one who has restrained the senses from their objects, O mighty armed Arjun, is firmly established in transcendental knowledge."

[Bhagavad Gita] (2.69) – "What all beings consider as day is the night of ignorance for the wise, and what all creatures see as night is the day for the introspective sage."

[Bhagavad Gita] (2.70) – "Just as the ocean remains undisturbed by the incessant flow of waters from rivers merging into it, likewise the sage who is unmoved despite the flow of desirable objects all around him attains peace, and not the person who strives to satisfy desires."

[Bhagavad Gita] (2.71) – "That person, who gives up all material desires and lives free from a sense of greed, proprietorship, and egoism, attains perfect peace."

[Bhagavad Gita] (2.72) – "O Parth, such is the state of an enlightened soul that having attained it, one is never again deluded. Being established in this consciousness even at the hour of death, one is liberated from the cycle of life and death and reaches the Supreme Abode of God."