The benefits of worshipping Kṛṣṇa are bestowed by Him
There is no involvement of any deity other than Kṛṣṇa in bestowing the benefits of worshipping Kṛṣṇa according to Bhagavad-gītā
Yes
1
There is no mention of any other deity's involvement in any of the verses of Bhagavad-gītā describing any aspect of worshipping Kṛṣṇa or being benefitted by Kṛṣṇa for worshipping Him
The Bhagavad-gītā describes all aspects of worship of Kṛṣṇa in sufficient detail for Kṛṣṇa worshippers
If the benefits of worshiping a deity is bestowed by that deity alone, and if no other deities are involved in bestowing that benefit, the former deity is independent of the other deities
The other worshipable deities are dependent on Him
Yes
1
The benefits of worshipping deities other than Kṛṣṇa are awarded by Kṛṣṇa
The benefits of worshipping deities other than Kṛṣṇa are not awarded by these deities
If in a group, X is independent of the rest and the latter are dependent on X, X is the supreme in the group
2
His abode is imperishable
Their abodes are perishable
No
1
Kṛṣṇa identifies Himself with several entities in material existence, some of them being prominent worshipable deities, in Bhagavad-gītā
Arjuna also identifies Kṛṣṇa with some prominent worshipable deities
After several lifetimes one attains the maturity to understand that Vāsudeva is everything
Such statements of identification in the Bhagavad-gītā have to be taken literally, while the statements of non-identification in the Bhagavad-gītā should be taken nonliterally
Yes
1
Statements in the Bhagavad-gītā that promote teachings that one _cannot_ conclude with merely through pratyakṣa and anumāna have to be taken _literally_
Statements in the Bhagavad-gītā that promote teachings that one _can_ conclude with merely through pratyakṣa and anumāna can be interpreted _nonliterally_
The Bhagavad-gītā contains statements teaching that the world is different from and subordinate to Kṛṣṇa, that the devas are different from and subordinate to Kṛṣṇa, and so on
The Bhagavad-gītā contains statements teaching that all are one with Kṛṣṇa through its statements identifying Kṛṣṇa with the world and the devas
One can conclude on the basis of pratyakṣa and anumāna alone that the world is different from and subordinate to Kṛṣṇa, that the devas are different from and subordinate to Kṛṣṇa, and so on
Yes
1
Udayanācārya has already demonstrated it in his Nyāya-kusumāñjali that the world has been designed and that we are under controllers in material existence
Udayanācārya has come to his conclusions only on the basis of pratyakṣa and anumāna
These conclusions are identical to Kṛṣṇa's statements in the Bhagavad-gītā teaching that the world is different from and subordinate to Kṛṣṇa, that the devas are different from and subordinate to Kṛṣṇa, and so on
No
1
Through pratyakṣa and anumāna alone one cannot conclude that the world has been designed by a single Supreme Godhead by His mere will according to His own timeframe
Yes
1
Śrī Rāmānuja has logically demonstrated this in his Śrī-bhāṣya 1.1.4
Through pratyakṣa and anumāna alone one cannot conclude that that Supreme Godhead is Kṛṣṇa
Through pratyakṣa and aumāna alone one cannot conclude that the world is inherently dependent on Kṛṣṇa for its existence and functioning
Through pratyakṣa and anumāna alone one cannot conclude that the devas are dependent on Kṛṣṇa for their existence and functioning
Through pratyakṣa and anumāna alone one cannot conclude that the world is different from and subordinate to Kṛṣṇa
Through pratyakṣa and anumāna alone one cannot conclude that the devas are different from and subordinate to Kṛṣṇa
Through pratyakṣa and anumāna alone one cannot understand that the world with its worshipable deities are fully pervaded and absolutely controlled by Kṛṣṇa
But one cannot conclude on the basis of pratyakṣa and anumāna alone that we are all one with Kṛṣṇa
_That_ we are all one with Kṛṣṇa and _how_ we are all one with Kṛṣṇa has to be understood from the Bhagavad-gītā
2
It is easier to conceive of how everything is different from Vāsudeva
Yes
1
One can understand the difference between the world of our experience and Vāsudeva through pratyakṣa, anumāna and parokṣa-jñāna of vaidika-śabda
No
1
Vāsudeva is beyond the three guṇas of Prakṛti
Vāsudeva is the source of Brahman which is beyond the three guṇas of Prakṛti
The jīvātmā is also beyond the reach of our pratyakṣa and anumāna, for it is acintya
The true nature of this material world is also beyond our pratyakṣa and anumāna
Attainment of pratyakṣa, anumāna and parokṣa-jñāna of vaidika-śabda are easier than attainment of aparokṣa-jñāna of vaidika-śabda
No
1
It is more difficult to understand how A is different from B than how A is identical to B
Yes
1
In order to understand how A is different from B, one needs to understand (1) A separately, (2) B separately, (3) and then attempt to understand if they are related, (4) and, if so, how they are related
In order to understand how A is identical to B, one needs to understand (1) A separately, (2) B separately, and (3) how A is identical to B
Understanding the three items of identity is easier than understanding the four items of difference which involve understanding the three items of identity and an additional item
It is more difficult to understand how everything is one with Vāsudeva
Yes
1
According to the Bg 7.19, it takes several lifetimes to understand how everything is one with Vāsudeva
That which takes several lifetimes to understand is necessarily more difficult to understand
No
1
Those who pursue their viṣaya-vāsanās find it more difficult to understand the scriptural truths
One might pursue realization of the difference between the world and Vāsudeva, but might also be pursuing viṣaya-vāsanās
One might pursue realization of the nondifference of the world and Vāsudeva but might also be pursuing viṣaya-vāsanās
In either case, they will find attainment of spiritual realization very difficult, only after several lifetimes
Difficulty implies superiority
No
1
Realization of oneness with the Lord is an inferior realization
Yes
1
In Bg 12.1, Arjuna asks Kṛṣṇa to identify which of the following are yogavittamas: (a) those who meditate upon Him = Kṛṣṇa or (b) those who meditate on the impersonal Brahman
In the very next verse, Kṛṣṇa answers that category (a) are the yuktatamas = yogavittamas
2
The object of meditation of the impersonalistic jñānīs is the impersonal Brahman
The object of meditation of personalistic bhaktas is the personal Bhagavān = Kṛṣṇa
The source of the above-mentioned impersonal Brahman is the personal Bhagavān = Kṛṣṇa
Yes
1
In Chapter 14, Arjuna brings into discussion the Brahman that is beyond Prakṛti
That Brahman is also noted in Chapter 8 as Akṣara or imperishable
This very Akṣara Brahman is also brought up for discussion in Chapter 12
In 14.27, Kṛṣṇa notes that He is the fountainhead of that Brahman which is beyond Prakṛti
What is superior realization and what is inferior realization can be understood if such a stratification is presented in the Bhagavad-gītā
2
Bg 9.2 states that the process of bhakti which is focused on meditation on Kṛṣṇa is both rāja-vidyā and susukham kartum
Only the rare soul understands Kṛṣṇa _in truth_
No
1
The Bhagavad-gītā was spoken by Kṛṣṇa to Arjuna
We have to understand the Bhagavad-gītā the way Arjuna understood it
Yes
1
According to Kṛṣṇa in Bhagavad-gītā, Arjuna was qualified to understand the Bhagavad-gītā
Yes
1
In Bg 4.3, Kṛṣṇa states that He is teaching the supreme secret [of Vedic knowledge] in the form of Bhagavad-gītā to Arjuna
In Bg 4.3, Kṛṣṇa states that He is teaching this supreme secret to Arjuna [and not others] for certain reasons
In Bg 4.3, Kṛṣṇa states that the reasons why He is teaching Arjuna the Bhagavad-gītā are because Arjuna is Kṛṣṇa's devotee and because Arjuna is Kṛṣṇa's friend
If person A teaches subject B to person C because of reasons D and E, it means that according to person A, person C is qualified to understand subject B
In Bhagavad-gītā, Kṛṣṇa fully approves of Arjuna's statements except for his preliminary remarks in Chapters 1 and 2
Yes
1
In the Bhagavad-gītā, Arjuna sometimes makes statements and sometimes asks questions
Kṛṣṇa answers Arjuna's questions throughout the Bhagavad-gītā
Arjuna's statements in Chapters 1 and 2 are clearly refuted by Kṛṣṇa
Apart from these statements of Arjuna's, we do not come across any other statement of Arjuna that Kṛṣṇa refutes
In Bg 10.12-13, Arjuna identifies his understanding with the understanding of all the sages, Devarṣi Nārada, Asita, Devala, Vyāsa and Kṛṣṇa Himself
According to Arjuna, Kṛṣṇa's identification with others does not mean He is equal to them, but that He pervades over them and controls them
Yes
1
He states this explicitly in the second half of Bg 11.40: sarvaṁ samāpnoṣi tato'si sarvaḥ
The second half of Bg 11.40 means "You pervade over everything fully. _Therefore_ You are everything."
If A is identified as B _because_ of feature C, we cannot conclude that A is factually B, unless the feature C is that of absolute equality
2
Kṛṣṇa pervades over everyone, which includes the other worshipable deities
Because He pervades over them, He is identified as them
Yes
1
In Vedic scriptures, the pervading controller and the pervaded controlled are identified _by default_
Vāyu-deva pervades over and controls air and hence he is identified _by default_ with air
Candra-deva pervades over and controls the moon and hence he is identified _by default_ with the moon
That Kṛṣṇa is the all-pervading controller of all is the understanding of Arjuna, and according to Arjuna, of all the sages and Kṛṣṇa Himself
3
Arjuna, and all the sages according to Arjuna, understand that Kṛṣṇa is independent of and superior to all the other worshipable deities
Yes
1
By the time the Bhagavad-gītā reaches text 10.11, Kṛṣṇa has made it clear that He is independent of and superior to all the other worshipable deities
In Bg 10.12-13, Arjuna states that all the sages, Devarṣi Nārada, Asita, Devala, Vyāsa and Kṛṣṇa Himself have said that Kṛṣṇa is param brahma, param dhāma, pavitram paramam, puruṣam śāśvatam divyam, ādi-devam, ajam and vibhum
The understanding of Arjuna and all the sages according to Arjuna can be understood from the Bhagavad-gītā
2
In the Bhagavad-gītā, Kṛṣṇa is very careful to always enclose His statements of identification within statements of non-identification
Yes
1
Bg 7.8-11 and 7.19: Texts 7.1 to 7 clearly point out that Kṛṣṇa is superior to and supreme over everything in existence; texts 7.8-11 identify Kṛṣṇa with some entities within material existence; texts 7.12 to 7.18 explicitly state His supremacy over everyone and everything else; text 7.19 states that Vāsudeva is everything; text 7.20 to the end of the chapter note that Kṛṣṇa is superior to everyone else
Bg 9.16-19: Texts 9.1-15 clearly establish that He is superior to over everyone and everything else in existence; texts 9.16-19 identify Kṛṣṇa with entities in material existence; texts 9.20 to the end of the chapter again establish that He is superior to everyone and everything else in existence
Bg 10.20-39: Texts 10.1 to 10.15 very clearly set out Kṛṣṇa's supremacy over everything and everyone in existence; in texts 10.16-17, Arjuna requests Kṛṣṇa to tell him about His divine opulences because of which He pervades all these worlds and in which entities is He to be meditated upon; in text 10.18, he acknowledges that Kṛṣṇa has already spoken of His yoga and vibhūti earlier in this chapter when describing how everything has come from Him; in 10.19, Kṛṣṇa agrees to describe them; from 10.20-39, He identifies Himself with various entities of this world; in text 10.39 (second half), He states that nothing can exist without Him; in texts 10.40 to the end of the chapter, He again makes it clear that He is the cause of all opulence, beauty and glory in creation, and that He pervades and supports the entire universe
Bg 15.13-14: Texts 15.1-12 clearly establish that Kṛṣṇa is superior to everything and everyone else through His description of Himself as being beyond the banyan tree of existence and that He is beyond material existence; texts 13-14 identify Him with some items of this world; texts 15-20 clarify that He is factually the indwelling controller of all, separate from and superior to the living entities, and that this is the highest Vedic teaching
In the Bhagavad-gītā, Kṛṣṇa's disciple Arjuna also encloses statements identifying Kṛṣṇa with various devas within statements noting Kṛṣṇa's supremacy over everyone and everything
Yes
1
Bg 11.39: Arjuna begins His prayers to the Viśvarūpa from 11.36; in texts 11.36-38, he makes it absolutely clear that Kṛṣṇa is superior to everything and everyone else; in text 11.39, he identifies Kṛṣṇa with some of the worshipable deities; in text 11.40, he explains that Kṛṣṇa is everything because Kṛṣṇa is all-pervading; from text 11.41 to the end of his prayer in text 11.46, he again clarifies that Kṛṣṇa is supreme over everyone and everything in existence
When a series of statements A noting that B is not C is followed by a series of statements D noting that B is C which is then followed by a series of statements E that B is not C, one cannot logically conclude that B is C