Timeless guidance for life's questions, from the Bhagavad Gītā, the Tirukkuṟaḷ and the Yoga Sūtras — each passage cited, and shown only where SevaCart can trace it.
This is not a chatbot and nothing here is generated. Every passage shown is real text from a source SevaCart already holds, selected by a reviewed mapping, and shown with its citation. Where a source has nothing to say about your situation, the page says so instead of finding a verse that nearly fits.
Vidura Nīti — SevaCart's scripture library does not yet hold a citable passage of this work. It is reviewed and suitable — the text has not been entered, so there is nothing to quote and nothing has been substituted for it.
Bhīṣma's counsel — SevaCart's scripture library does not yet hold a citable passage of this work. It is reviewed and suitable — the text has not been entered, so there is nothing to quote and nothing has been substituted for it.
Yakṣa Praśna — SevaCart's scripture library does not yet hold a citable passage of this work. It is reviewed and suitable — the text has not been entered, so there is nothing to quote and nothing has been substituted for it.
Chāṇakya Nīti — NO LOCATOR. Maxims attributed to Chāṇakya circulate widely with no edition behind them. Without a verse reference, printing one as scripture would manufacture the citation. Note also that Chāṇakya Nīti is not the Arthaśāstra — they are separate works and separate entries here, so the two cannot be conflated by accident.
Arthaśāstra — WRONG GENRE. A manual of statecraft: its counsel on rivals, leverage and force is addressed to a ruler managing a kingdom, and does not transfer to a devotee's difficulty with a colleague.
The Principal Upaniṣads — WRONG GENRE at the depth available. A mahāvākya is the summit of its Upaniṣad, not counsel for a difficulty, and selecting one to answer a personal problem flattens it. The Kaṭha carries the reflective load instead, because it can be quoted at enough length to keep a passage inside its own argument.
Rāmāyaṇa — WRONG GENRE, with a locator problem besides. Rāma's choices are narrative: what a character did under one dharma is not a rule for a devotee, and a card implying otherwise would teach the wrong thing about the epic.
Aṣṭāvakra Gītā — WRONG GENRE. Uncompromising Advaita addressed to a listener already established in it — Janaka is realised before the dialogue begins. "You were never bound" is true inside that dialogue and cruel outside it, and a person in grief or fear is not its audience.
Subhāṣita — NO LOCATOR, unevenly. Some verses name a work; others record only an anthology tradition with no verse. Quoting the collection wholesale would put well-cited and uncited verses on one card under one authority. Splitting it verse by verse is a content-authority pass.
The minor Gītās — NOT ONE WORK. This names several distinct texts — Guru Gītā, Devī Gītā, Śiva Gītā and others — and it must stay several: any future enablement gives each its own entry. A blended "other Gītās" source would erase the difference between a Śākta text and a Śaiva one.
Dharma Śāstra — NOT SUITABLE, and this is not a coverage gap to be closed. The smṛtis carry historically situated social and penal prescriptions, some ordered by birth and by sex. Surfacing those as personal guidance would put SevaCart on the wrong side of both Indian law and its own devotees. They belong in the library with their historical context intact.
Brahma Sūtras — WRONG GENRE. The sūtras adjudicate between readings of the Upaniṣads. They are a text about texts, and there is no honest route from one to a devotee's difficulty at work.
Your situation
On Failure — everyone saw it, one source in SevaCart's library speaks to this closely enough to cite. What follows is its perspective, not a decision.
What this is not
If the weight of this is not lifting, or you are thinking of harming yourself, please reach someone today. Tele-MANAS, the national mental-health helpline, is 14416 — toll-free, day and night, in most Indian languages. In an emergency, 112. Scripture is not a substitute for any of that, and asking for help is not a failure of faith.
This is reflection, not a ruling. Nothing here decides anything for you.
The passages are shown under their own source. Where SevaCart has added an application, it is labelled as SevaCart's words, not the text's.
Where a passage shows no English, its translation is withheld pending source and rights review — not missing. The original text is shown as the library holds it.
Different sources answer differently. Where they do, both readings are shown rather than merged.
Source perspectives
Bhagavad Gita
Mahabharata
Why this was shown2.38 names success and failure together as the pair to hold evenly, and 18.48 says every undertaking carries fault — both spoken before the outcome, not after it.
sukha-duḥkhe same kṛtvā lābhālābhau jayājayau | tato yuddhāya yujyasva naivaṃ pāpam-avāpsyasi ||
English translation pending source and rights review. The received text is shown above.
2.38Spoken by Krishna to Arjuna.The Yoga of Knowledge (Sankhya Yoga). Krishna's first teaching. Arjuna formally surrenders as disciple. Krishna's answer begins with the deathless Self - the atman cannot be slain. This chapter contains the seed of the entire Gita: the famous verse on action without attachment (2.47) and the description of the sthitaprajna, one of steady wisdom.
कर्मण्येवाधिकारस्ते मा फलेषु कदाचन ।
मा कर्मफलहेतुर्भूर्मा ते सङ्गोऽस्त्वकर्मणि ॥
Transliteration
karmaṇy-evādhikāras-te mā phaleṣu kadācana | mā karma-phala-hetur-bhūr-mā te saṅgo’stv-akarmaṇi ||
English translation pending source and rights review. The received text is shown above.
2.47Spoken by Krishna to Arjuna.
सहजं कर्म कौन्तेय सदोषमपि न त्यजेत् ।
सर्वारम्भा हि दोषेण धूमेनाग्निरिवावृताः ॥
Transliteration
saha-jaṃ karma kaunteya sa-doṣam-api na tyajet | sarvārambhā hi doṣeṇa dhūmenāgnir-ivāvṛtāḥ ||
English translation pending source and rights review. The received text is shown above.
18.48Spoken by Krishna to Arjuna.The Yoga of Liberation by Renunciation (Moksha Sanyasa Yoga). The longest and concluding chapter. Sannyasa = renunciation of action; tyaga = renunciation of fruit. Krishna sums up all earlier teachings and ends with the supreme word: surrender all dharmas to me - I will free you from all sin.
SevaCart’s reflection
Written by SevaCart, not by the source above.
2.38 asks for evenness across pleasure and pain, gain and loss, victory and defeat, and then says: so engage. Evenness is the condition for acting, not the reward for having succeeded. 18.48 removes the standard nobody meets — as fire is wrapped in smoke, so is every undertaking wrapped in some fault.
What it does not mean
Not that outcomes are meaningless or that nothing should be learnt from what went wrong. Evenness is about what you carry, not about refusing to look. And 2.38 closes with so engage in battle — Arjuna's situation, not a metaphor for yours, and not a call to fight anyone.