The

Dhritarashtra , tell me what my sons and the sons of did when they met, wanting to battle on the field of Kuru, on the field of sacred duty? 1

Sanjaya Your son , the king, seeing the forces arrayed, approached his teacher and spoke in command. 2

"My teacher, see the great Pandava army arrayed

Égvdœ gIta by 's son, Bhagavad Gétä your pupil; intent on revenge. 3

Here are heroes; mighty archers equal to and in warfare, THE FIRST TEACHING Yuyudhana, , and Drupada,

your sworn foe on his great chariot. 4 Arjuna's Dejection

Here too are Dhrishtaketu, Cekitaila, x&traò+ %vac. and the brave king of Benares; dhåtaräñöra uväca || Purujit, Kuntibhoja, spoke: and the manly king of the Shibis. 5 xmR]eÇe k…éé]eÇe smveta yuyuTsv>. Yudhamanyu is bold, dharmakñetre kurukñetre samavetä yuyutsavaù || and Uttamaujas is brave; on the field of , on the field of the Kurus, the sons of and gathered together, eager for battle all command great chariots. 6

Now, honored priest, mark mamka> pa{fvaíEv ikmk…vRt s~jy.1. the superb men on our side mämakäù päëòaväçcaiva kimakurvata saðjaya ||1|| as I tell you the names mine and the sons of Pandu what did they do, O Samjaya? of my army's leaders. 7

They are you and , and , a victor in battles, your own son Ashvatthama,

Vikarna, and the son of Somadatta. 8 Introduction to Asian Philosophy The Bhagavad Gita 2 C

Many other heroes also risk Drishtadyumna, Virata, and indomitable their lives for my sake, , bearing varied weapons all blew their conches. 17 and skilled in the ways of war. 9 Drupada, with his five grandsons, Guarded by Bhishma, the strength and Subhadra=s strong-armed son, of our army is without limit; each in his turn blew but the strength of their army, their conches, O King. 18 guarded by Bhima, is limited. 10 The noise tore the hearts In all th movements of battle, of Dhritarashtra=s sons, you and your men, and tumult echoed stationed according to plan, through heaven and earth. 19 must guard Bhishma well!@ 11 Arjuna, his war flag a rampant monkey, Bhishma, fiery elder of the Kurus, saw Dhritarashtra's sons assembled roared his lion's roar as weapons were ready to clash, and blew his conch horn, and he lifted his bow. 20 exciting Duryodhana's delight. 12 He told his charioteer: Conches and kettledrums, ", cymbals, tabors, and trumpets halt my chariot were sounded at once between the armies! 21 and the din of tumult arose. 13 Far enough for me to see. Standing on their great chariot these men who lust far war, yoked with white stallions, ready to fight with me Krishna and Arjuna, Pandu=s son, in the strain of battle. 22 sounded their divine conches. 14 I see men gathered here, Krishna blew Pancajanya, won from a demon; eager to fight, Arjuna blew Devadatta, a gift of the gods; bent on serving the folly fierce wolf-bellied Bhima blew Paundra, of Dhritarashtra's son." 23 his great conch of the east. 15 When Arjuna had spoken, Yudhisththira, =s son, the king, Krishna halted blew Anantavijaya, conch of boundless their splendid chariot victory; between the armies. 24 his twin and blew conches resonant and jewel toned. 16 Facing Bhishma and Drona and all the great kings, The king of Benares, a superb archer, he said; "Arjuna, see and Shikhandin on his great chariot, the Kuru men assembled here!" 25 Introduction to Asian Philosophy The Bhagavad Gita 3 C

Arjuna saw them standing there: They are teachers, fathers, sons, fathers, grandfathers, teachers, and grandfathers, uncles, grandsons, uncles, brothers, sons, fathers and brothers of wives, grandsons, and friends. 26 and other men of our family. 34

He surveyed his elders I do not want to kill them and companions in both armies, even if I am killed, Krishna; all his kinsmen not for kingship of all three worlds, assembled together. 27 much less for the earth! 35

Dejected, filled with strange pity, What joy is there for us, Krishna, he said this: in killing Dhritarashtra's sons? AKrishna, I see my kinsmen Evil will haunt us if we kill them, gathered here, wanting war. 28 though their bows are drawn to kill. 36

My limbs sink, Honor forbids us to kill my mouth is parched, our cousins, Dhritarashtra's sons; my body trembles, how can we know happiness the hair bristles on my flesh. 29 if we kill our own kinsmen? 37

The magic bow slips The greed that distorts their reason from my hand, my skin burns, blinds them to the sin they commit I cannot stand still, in ruining the family, blinds them my mind reels. 30 to the crime of betraying friends. 38

I see omens of chaos, How can we ignore the wisdom Krishna, I see no good of turning from this evil in killing my kinsmen when we see the sin in battle. 31 of family destruction, Krishna? 39

Krishna, I seek no victory, When the family is ruined, or kingship or pleasures. the timeless laws of family duty What use to us are kingship, (dharma) perish; delights, or life itself? 32 and when duty (dharma) is lost, chaos overwhelms the family. 40 We sought kingship, delights and pleasures for the sake of those In overwhelming chaos, Krishna, assembled to abandon their lives women of the family are corrupted; and fortunes in battle. 33 and when women are corrupted, disorder is born in society. 41

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This discord drags the violators Lord Krishna and the family itself to ; Why this cowardice for ancestors fall when rites in time of crisis, Arjuna? of offering rice and water lapse. 42 The coward is ignoble, shameful, foreign to the ways of heaven. 2 The sins of men who violate the family create disorder in society Don't yield to impotence! that undermines the constant laws It is unnatural in you! of caste () Banish this petty weakness from your heart. and family duty(dharma). 43 Rise to the fight, Arjuna! 3

Krishna, we have heard Arjuna that a place in hell Krishna, how can I fight is reserved for men against Bhishma and Drona who undermine family duties. 44 with arrows when they deserve my worship? 4 I lament the great sin we commit when our greed It is better in this world to beg for scraps of for kingship and pleasures food drives us to kill our kinsmen. 45 than to eat meals smeared with the blood of elders I killed at the height of their power If Dhritarashtra's armed sons while their goals were still desires. 5 kill me in battle when I am unarmed and offer no resistance, We don't know which weight is worse to it will be my reward." 46 bearC our conquering them or their conquering us. Saying this in the time of war, We will not want to live if we kill the sons of Arjuna slumped into the chariot Dhritarashtra assembled before us. 6 and laid down his bow and arrows, his mind tormented by grief. 47 The flaw of pity blights my very being; conflicting sacred duties (dharma) confound my reason. THE SECOND TEACHING I ask you to tell me decisivelyCwhich is Philosophy and Spiritual Discipline better? I am your pupil. Teach me what I seek! 7 Sanjaya Arjuna sat dejected, I see nothing that could drive away filled with pity, the grief that withers my senses; his sad eyes blurred by tears. even if I won the kingdoms of unrivaled Krishna gave him counsel. 1 wealth on earth and sovereignty over gods. 8

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Sanjaya Indestructible is the presence Arjuna told this that pervades all this; to KrishnaCthen saying, no one can destroy "I shall not fight," this unchanging reality. 17 he fell silent. 9 Our bodies are known to end, Mocking him gently, but the embodied self is enduring, Krishna gave this counsel indestructible, and immeasurable; As Arjuna sat dejected, therefore, Arjuna, fight the battle! 18 between the two armies. 10 He who thinks this self a killer Lord Krishna and he who thinks it killed, You grieve for those beyond grief, both fail to understand; and you speak words of insight; it does not kill, nor is it killed. 19 but learned men do not grieve for the dead or the living. 11 It is not born, it does not die; having been, it will never not be; Never have I not existed, unborn, enduring, constant and primordial, nor you, nor these kings; it is not killed when the body is killed. 20 and never in the future shall we cease to exist. 12 Arjuna, when a man knows the self to be indestructible, enduring, unborn, Just as the embodied self unchanging, how does he kill enters childhood, youth, and old age, or cause anyone to kill? 21 so does it enter another body; this does not confound a steadfast man. 13 As a man discards worn-out clothes to put on new and different ones, Contacts with matter make us feel so the embodied self discards its worn-out heat and cold, pleasure and pain. bodies Arjuna, you must learn to endure to take on other new ones. 22 fleeting thingsCthey come and go! 14 Weapons do not cut it, When these cannot torment a man, fire does not burn it, when suffering and joy are equal waters do not wet it, for him and he has courage, wind does not wither it. 23 he is fit for immortality. 15 It cannot be cut or burned; Nothing of nonbeing comes to be, it cannot be wet or withered; nor does being cease to exist; it is enduring, all-pervasive, the boundary between these two fixed, immovable, and timeless. 24 is seen by men who see reality. 16

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It is called unmanifest, you will abandon your own duty inconceivable, and immutable; and fame only to gain evil. 33 since you know that to be so, you should not grieve! 25 People will tell of your undying shame, If you think of its birth and for a man of honor and death as ever-recurring, shame is worse than death. 34 then too, Great Warrior, you have no cause to grieve! 26 The great chariot warriors will think you deserted in fear of battle; Death is certain for anyone born, you will be despised and birth is certain for the dead; by those who held you in esteem. 35 since the cycle is inevitable, you have no cause to grieve. 27 Your enemies will slander you, scorning your skill Creatures are unmanifest in origin, in so many unspeakable waysC manifest in the midst of life, could any suffering be worse? 36 and unmanifest again in the end. Since this is so, why do you lament? 28 If you are killed, you win heaven; if you triumph, you enjoy the earth; Rarely someone sees it, therefore, Arjuna, stand up rarely another speaks it, and resolve to fight the battle! 37 rarely anyone hears itC even hearing it, no one really knows it. 29 Impartial to joy and suffering, gain and loss, victory and defeat, The self embodied in the body arm yourself for the battle, of every being is indestructible; lest you fall into evil. 38 you have no cause to grieve for all these creatures, Arjuna! 30 Understanding is defined in terms of philosophy; now hear it in spiritual discipline Look to your own duty; (). Armed with this understanding, do not tremble before it; Arjuna, you will escape the bondage of action nothing is better for a warrior () (). 39 than a battle of sacred duty (dharma). 31 No effort in this world The doors of heaven open is lost or wasted; for warriors who rejoice a fragment of sacred duty (dharma) to have a battle like this saves you from great fear. 40 thrust on them by chance. 32 This understanding is unique If you fail to wage this war in its inner core or resolve; of sacred duty (dharma), diffuse and pointless are the ways irresolute men understand. 41 Introduction to Asian Philosophy The Bhagavad Gita 7 C

Undiscerning men who delight Disciplined by understanding, in the tenets of ritual lore one abandons both good and evil deeds; utter florid speech, proclaiming, so arm yourself for discipline (yoga)C "There is nothing else!" 42 discipline (yoga) is skill in action. 50

Driven by desire, they strive after heaven Wise men disciplined by understanding and contrive to win powers and delights, relinquish the fruit born of action (karma); but their intricate ritual language freed from these bonds of rebirth. bears only the fruit of action (karma) in rebirth. they reach a place beyond decay. 51 43 Obsessed with powers and delights, When your understanding passes beyond their reason lost in words, the swamp of delusion, they do not find in contemplation you will be indifferent to all this understanding of inner resolve. 44 that is heard in sacred lore. 52

Arjuna, the realm of sacred lore When you understanding turns is natureCbeyond its triad of qualities (gunas), from sacred lore to stand fixed. dualities, and mundane rewards, immovable in contemplation, be forever lucid, alive to your self (Atman). 45 then you will reach discipline (yoga). 53

For the discerning priest, Arjuna all of sacred lore Krishna, what defines a man has no more value than a well deep in contemplation whose insight when water flows everywhere. 46 and thought are sure? How would he speak? How would he sit? How would he move? 54 Be intent on action (karma), not on the fruits of action; Lord Krishna avoid attraction to the fruits When he gives up desires in his mind, and attachment to inaction! 47 is content with the self within himself, then he is said to be a man Perform actions, firm in discipline (yoga), whose insight is sure, Arjuna. 55 relinquishing attachment; be impartial to failure and successC When suffering does not disturb his mind, this equanimity is called discipline (yoga). 48 when his craving for pleasures has vanished. when attraction, fear, and anger are gone, Arjuna, action (karma) is far inferior to the he is called a sage whose thought is sure. 56 discipline (yoga) of understanding; so seek refuge in understandingCpitiful When he shows no preference are men drawn by the fruit of action. 49 in fortune or misfortune and neither exults nor hates, his insight is sure. 57

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When, like a tortoise retracting Without discipline, its limbs, he withdraws his senses he has no understanding or inner power; completely from sensuous objects, without inner power, he has no peace; his insight is sure. and without peace where is joy? 66 58 Sensuous objects fade If his mind submits to the play when the embodied self abstains from food; of the senses, the taste lingers, but it too fades they drive away insight, in the vision of higher truth. 59 as wind drives a ship on water. 67

Even when a man of wisdom So, Great Warrior, when withdrawal tries to control them, Arjuna, of the senses the bewildering senses from sense objects is complete, attack his mind with violence. 60 discernment is firm. 68

Controlling them all, When it is night for all creatures, with discipline (yoga) he should focus on me; a master of restraint is awake; when his senses are under control, when they are awake, it is night his insight is sure. 61 for the sage who sees reality. 69

Brooding about sensuous objects As the mountain depths of the ocean makes attachment to them grow; are unmoved when waters rush into it, from attachment desire arises, so the man unmoved when desires enter him from desire anger is born. 62 attains a peace that eludes the man of many desires. 70 From anger comes confusion; from confusion memory lapses; When he renounces all desires from broken memory understanding is lost; and acts without craving, from loss of understanding, he is ruined. 63 possessiveness, or individuality, he finds peace. 71 But a man of inner strength whose senses experience objects This is the place of infinite spirit; without attraction and hatred, achieving it, one is freed from delusion; in self-control, finds serenity. 64 abiding in it even at the time of death, one finds the pure calm of infinity. 72 In serenity, all his sorrows dissolve; his reason becomes serene, his understanding sure. 65

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THE SIXTH TEACHING Self-contented in knowledge (jnana) and The Man of Discipline judgment, his senses subdued, on the summit of Lord Krishna existence, One who does what must be done impartial to clay, stone, or gold, without concern for the fruits the man of discipline (yogi) is disciplined. 8 is a man of renunciation (sannyasin) and discipline, He is set apart by his disinterest not one who shuns ritual fire and rites. 1 toward comrades, allies, enemies, neutrals, nonpartisans, foes, friends, Know that discipline (yoga), Arjuna, good and even evil men. is what men call renunciation (sannyasam); 9 no man is disciplined A man of discipline (yogi) should always without renouncing willful intent. 2 discipline himself, remain in seclusion. isolated, his thought and self well controlled, Action (karma) is the means for a sage without possessions or hope. 10 who seeks to mature in discipline (yoga); tranquility is the means He should fix for himself for one who is mature in discipline (yoga). 3 a firm seat in a pure place, neither too high nor too low, He is said to be mature in discipline (yoga) covered in cloth, deerskin, or grass. 11 when he has renounced all intention and is detached He should focus his mind and restrain from sense objects and actions. 4 the activity of his thought and senses; sitting on that seat, he should practice He should elevate himself by the self (Atman), discipline for the purification of the self. 12 not degrade himself; for the self (Atman) is its own friend He should keep his body, head and its own worst foe. 5 and neck aligned, immobile, steady; he should gaze at the tip of the nose The self (Atman) is the friend of a man and not let his glance wander. 13 who masters himself through the self (Atman), but for a man without self-mastery, The self tranquil, his fear dispelled, the self is like an enemy at war. 6 firm in his vow of celibacy, his mind restrained, The higher self (Atman) of a tranquil man let him sit with discipline, whose self is mastered his thought fixed on me, intent on me. 14 is perfectly poised in cold or heat, joy or suffering, honor or contempt. 7 Disciplinging himself, his mind controlled, a man of discipline (yogi) finds peace, the pure calm that exists in me. 15

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Gluttons have no discipline, He should entirely relinquish nor the man who starves himself, desires aroused by willful intent; nor he who sleeps excessively he should entirely control or suffers wakefulness. 16 his senses with his mind. 24

When a man disciplines his diet He should gradually become tranquil, and diversions, his physical actions, firmly controlling his understanding; his sleeping and waking, focusing his mind on the self (Atman), discipline (yoga) destroys his sorrow. 17 he should think nothing. 25

When his controlled thought Wherever his faltering mind rests within the self (Atman) alone, unsteadily wanders, without craving objects of desire, he should restrain it he is said to be disciplined. 18 and bring it under self-control. 26

"He does not waver, like a lamp sheltered When his mind is tranquil, perfect joy from the wind" is the simile recalled comes to the man of discipline (yogi); for a man of discipline (yogi), restrained in his passion is calmed, he is without sin, thought being one with the infinite spirit (). 27 and practicing self-discipline. 19 Constantly disciplining himself, When his thought ceases, free from sin, the man of discipline chekced by the exercise of discipline (yoga), easily achieves perfect joy he is content within the self (Atman), in harmony with the infinite spirit. 28 seeing the self (Atman) through himself. 20 Arming himself with discipline (yoga), Absolute joy beyond the senses seeing everything with an equal eye, can only be grasped by understanding; he sees the self (Atman) in all creatures when one knows it, he abides there and all creatures in the self (Atman). 29 and never wanders from this reality. 21 He who sees me everywhere Obtaining it, he thinks and sees everything in me there is no greater gain; will not be lost to me, abiding there, he is unmoved, and I will not be lost to him. 30 even by deep suffering. 22 I exist in all creatures, Since he knows that discipline (yoga) so the disciplined man (yogi) devoted to me means unbinding the bonds of suffering, grasps the oneness of life; he should practice discipline (yoga) resolutely, wherever he is, he is in men. 31 without despair dulling his reason. 23

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When he sees identity in everything, Lord Krishna whether joy or suffering, Arjuna, he does not suffer through analogy with the self (Atman), doom in this world or the next; he is deemed a yogi. 32 any man who acts with honor cannot go the wrong way, my friend. 40 Arjuna You define this discipline Fallen in discipline (yoga), he reaches by equanimity, Krishna; worlds made by his virtue, wherein he dwells but in my faltering condition, for endless years, until he is reborn I see no ground for it. 33 in a house of upright and noble men. 41

Krishna, the mind is faltering, Or he is born in a family violent, strong, and stubborn; of disciplined men; I find it as difficult the kind of birth in the world to hold as the wind. 34 that is very hard to win. 42

Lord Krishna There he regains a depth Without doubt, the mind of understanding from his former life is unsteady and hard to hold, and strives further but practice and dispassion to perfection, Arjuna. 43 can restrain it, Arjuna. 35 Carried by the force of his previous practice, In my view, discipline (yoga) eludes a man who seeks to learn discipline (yoga) the unrestrained self, passes beyond sacred lore (Vedic hymns) but if he strives to master himself, that expresses the infinite spirit (Brahman) in a man has the means to reach it. 36 words. 44

Arjuna The man of discipline (yogi), striving When a man has faith, but no acetic will, with effort, purified of his sins, and his mind deviates from discipline (yoga) perfected through many births. before its perfection is achieved, finds a higher way. 45 what way is there for him, Krishna? 37 He is deemed superior Doomed by his double failure, to men of penance, is he not like a cloud split apart, men of knowledge, and men of action; unsettled, deluded on the path be a man of discipline, Arjuna! 46 of the infinite spirit (Brahman)? 38 Of all the men of discipline, Krishna, only you can dispel the faithful man devoted to me, this doubt of mine completely; with his inner self deep in mine, there is no one but you I deem most disciplined. 47 to dispel this doubt. 39

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THE FOURTEENTH TEACHING Know that dark inertia (tamas) born of The Triad of Nature's Qualities ignorance as the delusion of every embodied self; Lord Krishna it binds one with negligence, I shall teach you still more indolence, and sleep, Arjuna. 8 of the farthest knowledge one can know; knowing it, all the sages Lucidity addicts one to joy, have reached perfection. 1 and passion to actions, but dark inertia obscures knowledge Resorting to this knowledge, and addicts one to negligence. 9 they follow the ways of my sacred duty; in creation they are not reborn, When lucidity dominates in dissolution they suffer no sorrow. 2 passion and inertia, it thrives; and likewise when passion or inertia My womb is the great infinite spirit; dominates the other two. 10 in it I place the embryo, and from this, Arjuna, When the light of knowlege comes the origin of all creatures. 3 shines in all the body's senses, then one knows The infinite spirit is the great womb that lucidity prevails. 11 of al forms that come to be in all wombs, When passion increases, Arjuna, and I am the seed-giving father. 4 greed and activity, involvement in actions, Lucidity (sattva), passion (rajas), dark inertia disquiet, and longing arise. 12 (tamas)C these qualities (gunas) inherent in nature When dark inertia increases, (prakriti) obscurity and inactivity, bind the unchanging negligence embodied self in the body. 5 and delusion, arise. 13

Lucidity (sattva), being untainted, When lucidity prevails, is luminous and without decay; the self whose body dies it binds one with attachment enters the untainted worlds to joy and knowledge, Arjuna. 6 of those who know reality. 14

Know that passion (rajas) is emotional, When he dies in passion, born of craving and attachment; he is born among the lovers of action; it binds the embodied self so when he dies in dark inertia, with attachment to action (karma). 7 he is born into wombs of folly. 15

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The fruit of good conduct is pure and untainted they say, but suffering is the fruit of passion, Self-reliant, impartial to suffering ignorance the fruit of dark inertia. 16 and joy, to clay, stone,or gold, the resolute man is the same From lucidity knowledge is born; to foe and friends, to blame and praise. 24 from passion comes greed; from dark inertia comes negligence, The same in honor, and disgrace, delusion, and ignorance. 17 to ally and enemy, a man who abandons involvements Men who are lucid go upward; transcends the qualities of nature. 25 men of passion stay in between; men of dark inertia, One who serves me faithfully, caught in vile ways, sink low. 18 with discipline of devotion, transcends the qualities of nature When a man of vision sees and shares in the infinite spirit (Brahman). 26 nature's (prakriti) qualities (gunas) as the agent of action and knows what lies beyond, I am the infinite spirit's foundation, he enters into my being. 19 immortal and immutable, the basis of eternal sacred duty (dharma) Transcending the three qualities (gunas) and of perfect joy. 27 that are the body's source, the self achieves immortality, freed from the sorrows * * * of birth, death, and old age. 20 The Bhagavad Gita, Barbara Stoler Miller, trans. Arjuna Bantam Dell, 1986. Lord, what signs mark a man who passes beyond the three qualities? What does he do to cross beyond these qualities? 21

Krishna He does not dislike light or activity or delusion; when they cease to exist he does not desire them. 22

He remains disinterested, unmoved by qualities of nature; he never wavers, knowing that only qualities are in motion. 23

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KEY TERMS

Égvdœ gIta Bhagavad Gétä The Song of the Blessed One Bhagavad Gita

kmR yaeg karma yoga the yoga of action karma yoga

raj yaeg räja yoga the “royal” yoga; the yoga of knowledge raja yoga yoga of meditation

Éi´ yaeg yoga the yoga of devotion bhakti yoga

gu[ guëa a thread or strand; the qualities of Prakriti or nature Guna

sÅv sattva the guna of lucidity Sattva

rjs! rajas the guna of passion Rajas

tms! tamas the guna of inertia Tamas

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QUESTIONS 1. What is the setting of the Bhagavad Gita and what is the dilemma faced by Arjuna?

2. Is the Bhagavad Gita meant to be understood literally or metaphorically? What does it mean to suggest that the Bhagavad Gita is metaphorical in character? Who do Arjuna and Krishna represent in this story?

3. What central teachings of the are expressed in Krishna's response to Arjuna in the Second Teaching (Verses 11-30)?

4. What is Karma Yoga and how is this explained in the Second Teaching (Verses 47-48)?

5. What is Raja Yoga and how does Krishna describe the yogi? What are the essential features of an awakened person? How does the simile of the lamp or flame in the wind in the Sixth Teaching help to describe the one who has mastered Raja Yoga?

6. What is Bhakti Yoga and why might it be regarded as the greatest of all ? How might all the various paths of yoga be understood to form a unitive whole?

7. What is the teaching concerning the three qualities (gunas) of nature (prakriti) expressed by Krishna in the Fourteenth Teaching?