Bhagavad Gita

Gita 15.15 The purpose of perceiving the spiritual through the material is to perceive the spiritual in its own right

Gita 15.14 The world’s origin and operation points requires something beyond the world

Gita 15.13 The existence of multiple factors congenial to our existence points to transcendence

Gita 15.12 We need the eyes to see what our eyes need to see

Gita 15.11 What we see depends on what we want to see

Gita 15.10 We need knowledge to see our vulnerability in material existence

Gita 15.09 The mind makes chasing mirages the soul’s tragic habit

Gita 15.08 The essence of growth is evolution in our conception of life

Gita 15.07 Even when the mind is directed by the senses, it still directs the senses

Gita 15.06 The spiritual world is self-luminous and its luminosity is malleable to Krishna’s will

Gita 15.05 Surrender means to give up everything for Krishna – even the feeling of hopelessness

Gita 15.04 The Personal Absolute is not a way to transcendence – he is the summit of transcendence

Gita 15.03 Detachment cuts not the world but our own attachment to the world

Gita 15.02 We are bound by action and knowledge can guide us to action that leads to liberation

Gita 15.01 The metaphor of the upside-down tree points to the reality beyond the reflection

Gita 14.27 Brahman refers not just to the impersonal spiritual but also the generically spiritual

Gita 14.26 Health is a product of medication but it is also a precondition for medication

Gita 14.25 As long as we are materially motivated, we will be materially agitated

When Krishna talks about various yogas progressively, why does Prabhupada focus on bhakti alone?

Gita 14.24 To be equipoised, be situated in the self, not in the world

Gita 14.23 We are not our scars, be they physical or emotional

Gita 14.22 Be a non-judgemental non-committal observer of your emotions

Gita 14.21 When the disease is subtle, we need education to perceive the symptoms of sickness and health

Gita 14.20 Those who transcend the modes transcend miseries

Gita 14.19 Seeing that our actions are impelled by the modes inspires us to resist the desires induced by the modes

Gita 14.18 Goodness leads to elevation, passion to stagnation, ignorance to degradation

Gita 14.17 Different modes foster different emotions, dispositions and destinations

Gita 14.16 Piety purifies, craving torments and intoxication stupefies

Gita 14.15 The modes are not just psychological constructs, they are also post-mortem destination shapers

Gita 14.14 A disposition of knowledge and purity elevates to the destination of the knowledgeable and the pure

Gita 14.13 The mode of ignorance block us in both contemplation and action

Gita 14.12 Desires that drive us with the lure of pleasure are insatiable

Gita 14.11 Illumination of knowledge regulates the input and output through the doorways of the senses

Gita 14.10 The modes are neither in segregation nor in integration but are in competition

Gita 14.09 The longer a pleasure lasts, the greater its lure

​Should we see adversities in material life as impetuses for practicing karmany va dhikaraste?

Gita 14.08 The mode of ignorance begins with not knowing and leads to false knowing

Gita 14.07 Passion is composed of attachment, gives rise to craving and binds us to work

The Gita is elevating and accommodating – Overview of chapters 1-12

Gita 14.06 Anything that keeps us away from realizing our spirituality is binding, even if it is illuminating

Gita 14.05 Modes are a combination of matter that trigger emotion which matter in isolation doesnt

Gita 14.04 The seed-giving father is also the soul-attracting liberator

Gita 14.03 We determine our bodies and our bodies determine us

Gita 14.02 Death can’t be avoided, but affliction due to death can be

Gita 14.01 The Gita uses diverse frames of analysis to reiterate its consistent conclusion

Gita 13.35 Knowledge helps us perceive and achieve spiritual reality

Gita 13.34 Consciousness can be the channel to illumination – and to illusion too

Gita 13.33 The soul is not entangled, but the mind is

Gita 13.32 The soul is situated in the body, but its consciousness doesn’t have to imprisoned in the body

Gita 13.31 See variety not as illusion above the unity but as emanation from the unity

Gita 13.30 The soul is not the doer of the activities impelled by the body

Gita 13.29 See beyond people’s particular actions to Krishna’s universal positive intention

Gita 13.28 To see that which is critical to see is to really see

Gita 13.27 See beyond functional categorization to philosophical comprehension

Gita 13.26 Hearing directs us to destination immortality

Is Gandhiji’s commentary on the Gita ok?

Why does the Gita refer to people following scripture (17.11) while describing people without scriptural faith?

How do impersonalists interpret the Gita’s clearly personalist verses?

Gita 12.13 Devotion manifests as action, even aggression, without mundane passion

What is the difference between knowledge in the three modes and intelligence in the three modes?

Gita 12.12 Serenity comes by rising from piety to spirituality

Gita 12.11 To be self-situated, begin with selflessness

Gita 12.10 Bhakti means dedicating our external to the eternal internal instead of the ephemeral internal

Gita 12.09 If absorption in Krishna is unattainable, seek attraction through connection

Gita 12.08 Bhakti changes not our outer location but the locus of our inner world

How could Arjuna ask Krishna to become his charioteer?

If Arjuna being a kshatriya was anyway going to fight, why did Krishna speak the Gita?

Gita 1​1.30 The all-devouring feature of the universal form reveals how the war is a yajna

​Gita 1​1.29 To be enriched with speed on the path of self-destruction is tragic

​Gita 11.28 The life and the death of the dharmic is auspicious

​Gita 11.27 The comprehensive vision of the universes includes its gruesome features

Gita 11.26 The event of death is virtue-neutral, but the destination after death isn’t

Gita 11.25 The sight of the unfamiliar in the familiar is disorienting

Why do jnanis need many lives to become jnanavan?

Why are the eka-bhakti jnanis of Gita 7.17 considered jnana-mishra?

​Gita 11.24 Repetition is not always rambling – it can be for stress or beauty

Gita 11.23 The universal form’s predatory features arouse fear even in Arjuna

​Gita 11.22 The vibhutis are astounded by the virata rupa

When the Vedas also talk about transcendence, why does Gita 2.45 ask us to go beyond the Vedas?

Does the Gita flow from 2.58 to 2.61 reflect rise from karma-yoga through jnana-yoga and dhyana-yoga to bhakti yoga?

Does Gita 2.12 actually counter impersonalism?

Does Gita 2.11 refer to the life-air or to the soul?

What is the difference between kula dharma and jati dharma?

Does the well-river example of Gita 2.46 illustrate transcending the Vedas recommended in Gita 2.45?

​Gita 11.21 The celestials are not just the universal form’s components but also its respondents

Gita 11.20 The universal form induces awe – both wonder and fear

Gita 11.19 – The universal form is not just blinding but also burning

Gita 11.18 – The universal form is the eternal personal protector of dharma

Gita 11.17 – The blinding brightness conveys the universal form’s glory

What are the various levels of bhakti Sri Vishvanatha analyzes in the Gita?

Gita 11.16 – Description of vision stimulates identification of the source of that vision

​Gita 11.15 – Arjuna’s vision encompasses the whole universe from top to bottom

Gita 11.14 – Arjuna’s mood changes from submissive discussion to prayerful veneration

Gita 11.13 – The universal form reconciles the one and the many

Gita 11.12 – Human perception and description are inadequate before divine self-revelation

​Gita 11.11 – The visual demonstration reinforces the philosophical exposition

​Gita 11.10 The first impression of the universal form is astonishing

Gita 11.09 The universal form is the ultimate mystical vision

Gita chp 13-18 overview – How jnana culminates in bhakti

​Gita 11.08 Our vision is a function of our qualification