1. Yes
   1. 1
      1. He is independent of them
         1. Yes
            1. 1
            2. The benefits of worshipping Kṛṣṇa are bestowed by Him
            3. There is no involvement of any deity other than Kṛṣṇa in bestowing the benefits of worshipping Kṛṣṇa according to Bhagavad-gītā
            4. Yes
            5. 1
            6. 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
            7. The Bhagavad-gītā describes all aspects of worship of Kṛṣṇa in sufficient detail for Kṛṣṇa worshippers
            8. 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
      2. The other worshipable deities are dependent on Him
         1. Yes
            1. 1
            2. The benefits of worshipping deities other than Kṛṣṇa are awarded by Kṛṣṇa
            3. The benefits of worshipping deities other than Kṛṣṇa are not awarded by these deities
      3. 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. 2
      1. His abode is imperishable
      2. Their abodes are perishable
2. No
   1. 1
      1. Kṛṣṇa identifies Himself with several entities in material existence, some of them being prominent worshipable deities, in Bhagavad-gītā
      2. Arjuna also identifies Kṛṣṇa with some prominent worshipable deities
      3. After several lifetimes one attains the maturity to understand that Vāsudeva is everything
      4. 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
         1. Yes
            1. 1
            2. Statements in the Bhagavad-gītā that promote teachings that one _cannot_ conclude with merely through pratyakṣa and anumāna have to be taken _literally_
            3. Statements in the Bhagavad-gītā that promote teachings that one _can_ conclude with merely through pratyakṣa and anumāna can be interpreted _nonliterally_
            4. 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
            5. The Bhagavad-gītā contains statements teaching that all are one with Kṛṣṇa through its statements identifying Kṛṣṇa with the world and the devas
            6. 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
            7. Yes
            8. 1
            9. Udayanācārya has already demonstrated it in his Nyāya-kusumāñjali that the world has been designed and that we are under controllers in material existence
            10. Udayanācārya has come to his conclusions only on the basis of pratyakṣa and anumāna
            11. 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
            12. No
            13. 1
            14. 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
            15. Yes
            16. 1
            17. Śrī Rāmānuja has logically demonstrated this in his Śrī-bhāṣya 1.1.4
            18. Through pratyakṣa and anumāna alone one cannot conclude that that Supreme Godhead is Kṛṣṇa
            19. Through pratyakṣa and aumāna alone one cannot conclude that the world is inherently dependent on Kṛṣṇa for its existence and functioning
            20. Through pratyakṣa and anumāna alone one cannot conclude that the devas are dependent on Kṛṣṇa for their existence and functioning
            21. Through pratyakṣa and anumāna alone one cannot conclude that the world is different from and subordinate to Kṛṣṇa
            22. Through pratyakṣa and anumāna alone one cannot conclude that the devas are different from and subordinate to Kṛṣṇa
            23. Through pratyakṣa and anumāna alone one cannot understand that the world with its worshipable deities are fully pervaded and absolutely controlled by Kṛṣṇa
            24. But one cannot conclude on the basis of pratyakṣa and anumāna alone that we are all one with Kṛṣṇa
            25. _That_ we are all one with Kṛṣṇa and _how_ we are all one with Kṛṣṇa has to be understood from the Bhagavad-gītā
            26. 2
            27. It is easier to conceive of how everything is different from Vāsudeva
            28. Yes
            29. 1
            30. One can understand the difference between the world of our experience and Vāsudeva through pratyakṣa, anumāna and parokṣa-jñāna of vaidika-śabda
            31. No
            32. 1
            33. Vāsudeva is beyond the three guṇas of Prakṛti
            34. Vāsudeva is the source of Brahman which is beyond the three guṇas of Prakṛti
            35. The jīvātmā is also beyond the reach of our pratyakṣa and anumāna, for it is acintya
            36. The true nature of this material world is also beyond our pratyakṣa and anumāna
            37. Attainment of pratyakṣa, anumāna and parokṣa-jñāna of vaidika-śabda are easier than attainment of aparokṣa-jñāna of vaidika-śabda
            38. No
            39. 1
            40. It is more difficult to understand how A is different from B than how A is identical to B
            41. Yes
            42. 1
            43. 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
            44. 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
            45. 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
            46. It is more difficult to understand how everything is one with Vāsudeva
            47. Yes
            48. 1
            49. According to the Bg 7.19, it takes several lifetimes to understand how everything is one with Vāsudeva
            50. That which takes several lifetimes to understand is necessarily more difficult to understand
            51. No
            52. 1
            53. Those who pursue their viṣaya-vāsanās find it more difficult to understand the scriptural truths
            54. One might pursue realization of the difference between the world and Vāsudeva, but might also be pursuing viṣaya-vāsanās
            55. One might pursue realization of the nondifference of the world and Vāsudeva but might also be pursuing viṣaya-vāsanās
            56. In either case, they will find attainment of spiritual realization very difficult, only after several lifetimes
            57. Difficulty implies superiority
            58. No
            59. 1
            60. Realization of oneness with the Lord is an inferior realization
            61. Yes
            62. 1
            63. 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
            64. In the very next verse, Kṛṣṇa answers that category (a) are the yuktatamas = yogavittamas
            65. 2
            66. The object of meditation of the impersonalistic jñānīs is the impersonal Brahman
            67. The object of meditation of personalistic bhaktas is the personal Bhagavān = Kṛṣṇa
            68. The source of the above-mentioned impersonal Brahman is the personal Bhagavān = Kṛṣṇa
            69. Yes
            70. 1
            71. In Chapter 14, Arjuna brings into discussion the Brahman that is beyond Prakṛti
            72. That Brahman is also noted in Chapter 8 as Akṣara or imperishable
            73. This very Akṣara Brahman is also brought up for discussion in Chapter 12
            74. In 14.27, Kṛṣṇa notes that He is the fountainhead of that Brahman which is beyond Prakṛti
            75. What is superior realization and what is inferior realization can be understood if such a stratification is presented in the Bhagavad-gītā
            76. 2
            77. Bg 9.2 states that the process of bhakti which is focused on meditation on Kṛṣṇa is both rāja-vidyā and susukham kartum
            78. Only the rare soul understands Kṛṣṇa _in truth_
         2. No
            1. 1
            2. The Bhagavad-gītā was spoken by Kṛṣṇa to Arjuna
            3. We have to understand the Bhagavad-gītā the way Arjuna understood it
            4. Yes
            5. 1
            6. According to Kṛṣṇa in Bhagavad-gītā, Arjuna was qualified to understand the Bhagavad-gītā
            7. Yes
            8. 1
            9. In Bg 4.3, Kṛṣṇa states that He is teaching the supreme secret [of Vedic knowledge] in the form of Bhagavad-gītā to Arjuna
            10. In Bg 4.3, Kṛṣṇa states that He is teaching this supreme secret to Arjuna [and not others] for certain reasons
            11. 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
            12. 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
            13. In Bhagavad-gītā, Kṛṣṇa fully approves of Arjuna's statements except for his preliminary remarks in Chapters 1 and 2
            14. Yes
            15. 1
            16. In the Bhagavad-gītā, Arjuna sometimes makes statements and sometimes asks questions
            17. Kṛṣṇa answers Arjuna's questions throughout the Bhagavad-gītā
            18. Arjuna's statements in Chapters 1 and 2 are clearly refuted by Kṛṣṇa
            19. Apart from these statements of Arjuna's, we do not come across any other statement of Arjuna that Kṛṣṇa refutes
            20. In Bg 10.12-13, Arjuna identifies his understanding with the understanding of all the sages, Devarṣi Nārada, Asita, Devala, Vyāsa and Kṛṣṇa Himself
            21. 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
            22. Yes
            23. 1
            24. He states this explicitly in the second half of Bg 11.40: sarvaṁ samāpnoṣi tato'si sarvaḥ
            25. The second half of Bg 11.40 means "You pervade over everything fully. _Therefore_ You are everything."
            26. 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
            27. 2
            28. Kṛṣṇa pervades over everyone, which includes the other worshipable deities
            29. Because He pervades over them, He is identified as them
            30. Yes
            31. 1
            32. In Vedic scriptures, the pervading controller and the pervaded controlled are identified _by default_
            33. Vāyu-deva pervades over and controls air and hence he is identified _by default_ with air
            34. Candra-deva pervades over and controls the moon and hence he is identified _by default_ with the moon
            35. 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
            36. 3
            37. Arjuna, and all the sages according to Arjuna, understand that Kṛṣṇa is independent of and superior to all the other worshipable deities
            38. Yes
            39. 1
            40. 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
            41. 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
            42. The understanding of Arjuna and all the sages according to Arjuna can be understood from the Bhagavad-gītā
            43. 2
            44. In the Bhagavad-gītā, Kṛṣṇa is very careful to always enclose His statements of identification within statements of non-identification
            45. Yes
            46. 1
            47. 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
            48. 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
            49. 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
            50. 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
            51. 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
            52. Yes
            53. 1
            54. 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
            55. 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