Catalog
Every page in the wiki, organized by type. Concepts and entities are the substance of the glossary; verses serve as a timestamp index into the lecture corpus.
Concepts (101)
-
The two-wing formula for mastering the restless mind — *abhyasa* (sustained practice / repeated return) and *vairagya* (dispassion / detachment from objects). Gita 6.35 and Yoga Sutra 1.12: the mind is controlled by *both*, working together, not by either alone.
-
The opposite of dharma — unrighteousness, moral failure, evil.
-
Non-dual Vedanta — the framework in which atman and brahman are one, and the world is mithya.
-
The "I-maker" — the function of the antahkarana that takes a content of experience and says *this is me*.
-
Ignorance — in Vedanta, specifically the failure to know one's own nature as atman. The root cause of samsara.
-
The infinite — defined technically in Vedanta as that which is free of three limitations.
-
The not-self — everything we mistakenly identify with but which is not the atman: body, mind, intellect, ego.
-
The impermanent — whatever is created and destroyed, whatever gains and loses existence in time. The contrary of eternal.
-
The "inner instrument" — the fourfold psychological apparatus of manas, buddhi, chitta, and ahamkara. A part of the subtle body.
-
Wealth and worldly accomplishment — the pursuit of material resources, power, and status.
-
In Shankara's commentary on 02-16, "asat" means the false — that is, mithya. (Elsewhere in Vedanta "asat" can mean the absolutely non-existent, like a square circle — *not* the sense used here.)
-
The "upside-down tree" — Gita 15.1's image of *samsara* with roots above (in Brahman) and branches below (the world of beings); leaves are the Vedas; nourished by the gunas; chained downward by karma. The tree is to be cut, with the *axe of non-attachment*, by anyone who would reach the goal *from which one does not return*.
-
The true self — unchanging witness-consciousness, identical with brahman.
-
Literally "descent" — God descending into a human form, freely and purposefully, to restore dharma and teach spirituality in a declining age. Distinct in kind from an enlightened human being: the avatara's body, agency, and purpose are all categorically different.
-
The yoga of love and devotion — turning one's entire being toward God as the beloved. The fourth of the four yogas; Chapter 12's subject; the path that, developed fully, is indistinguishable from jnana-yoga at the summit.
-
The experiencer — the one who undergoes the results of action. Partner of karta in the karma-loop, and like karta, a property of the body-mind, not of atman.
-
The Advaitic transformation of yajna into non-dual meditation: every component of the act — offerer, offering, instrument, fire, goal — recognized as Brahman alone. The Gita's crystallization in **4.24**:
-
The absolute reality — identical with the true self (atman), named as sat-chit-ananda.
-
The deciding, discriminating function of the antahkarana — the intellect that resolves what the manas deliberates.
-
The materialist school of classical Indian philosophy — one of the *nastika* (heterodox) darshanas that rejects the Vedas, denies the soul, and holds that perception alone is a valid means of knowledge.
-
Reflected consciousness — the appearance of awareness in the subtle body, a *borrowed* shine from pure consciousness, not consciousness itself. Moonlight is to sunlight as chidabhasa is to chit.
-
The storing, recalling function of the antahkarana — the repository of memory and accumulated impressions.
-
Purity of mind — the purpose of karma-yoga. Not the absence of negative thoughts but the gradual softening of their frequency, intensity, and recovery time, leaving a mind capable of sustained meditation and of receiving the Vedantic teaching without distortion.
-
A multivalent term meaning righteousness, duty, moral order, and the good that one does.
-
One who has Vedantic knowledge *and* can deploy it in life. Shankara glosses *dhira* as *dhiman* — one possessed of wisdom, and able to use it.
-
Meditation — the sustained, unbroken attention of the mind on a single object or on the Self. In the Gita, the subject of Chapter 6 (*Dhyana Yoga*); in Patanjali's Ashtanga-yoga, the seventh limb between *dharana* (concentration) and *samadhi* (absorption).
-
The threefold classification of suffering in Vedanta — from self, from other beings, and from cosmic forces.
-
Dualistic Vedanta — Madhvacharya's framework.
-
The pairs of opposites — heat and cold, pleasure and pain, honor and dishonor — generated whenever the senses contact the world.
-
Krishna's fourfold classification (7.16) of those who turn to God — *ārta, artharthī, jijñāsu, jnānī* — the distressed, the seekers-of-wealth, the inquirers, and the wise. All four are "good" (*sukṛtinaḥ*) — Krishna does not dismiss any of them — but the jnani is supremely dear.
-
The three modes of *prakriti* — *sattva* (light, intelligibility), *rajas* (motion, activity), *tamas* (inertia, opacity). Every material-mental phenomenon is some combination of these three; their interplay constitutes the entire field of experience. Chapter 14 is the Gita's dedicated guna chapter; references run throughout (3.5, 3.27, 7.13, 13.19, 17.*, 18.*).
-
"One who has transcended the three gunas." Chapter 14's specific name for the realized being — equivalent referent to sthitaprajna (Ch 2), the mature bhakta (Ch 12), and the kshetrajna-knower (Ch 13), but profiled in the specific register of *guna-transcendence*. Arjuna asks for the gunatita's marks at 14.21; Krishna gives the portrait in 14.22–14.25.
-
The individual, embodied self — a working mixture of atman and anatman.
-
One who is liberated while still living — awake to one's true nature as brahman before the body drops.
-
Knowledge — specifically, direct knowledge of the atman. In Vedanta, the sole direct cause of moksha.
-
The path of knowledge — Krishna's first extended teaching in the Gita, running from 02-11-12 through 02-16 and beyond.
-
Pleasure — the pursuit of sensory and emotional enjoyment as a worldly aim.
-
The causal body — the third and innermost of the Vedantic three bodies, consisting of the beginningless ignorance that separates atman from its recognition of itself as brahman. Named a "body" only figuratively.
-
Action and its moral consequence — the principle that every intentional act produces a fruit the doer will experience, across this life and others.
-
The path of action — how to live in the world while pursuing moksha.
-
Helplessness — the recognition that one's usual strategies for escaping suffering have failed.
-
The doer — the agent of action. In Vedanta, a function of the jiva and the body-mind, *not* of the atman.
-
"Field and knower-of-field" — Chapter 13's central philosophical distinction. Everything a being *has* (body, mind, world, experience) is *kshetra* — field; what *has* or *knows* the field is *kshetrajna* — knower-of-the-field. Krishna's self-identification: *"Know Me, Bharata, as the kshetrajna in all fields"* (13.2).
-
Welfare of the world — the purpose for which the enlightened continue to act. Krishna's answer at 3.20–3.26 to the question *"if the realized need nothing, why do they act at all?"*: they act for loka-sangraha — to hold society together, to lead by example, to protect others from the nihilism that an incautious teaching of "action is optional" could produce.
-
"Great sentence" — each of four Upanishadic statements compressing the identity of atman and brahman into a single line. The paradigmatic form of shabda-pramana for Advaita.
-
The deliberating, doubting function of the antahkarana — the mind that weighs and queries.
-
The power by which brahman appears as the many — time, space, causation, and all the objects within them.
-
The in-between ontological category: something that appears, but with *borrowed* existence, not intrinsic being. Neither sat nor absolutely non-existent.
-
Liberation — recognition of one's true nature as atman/brahman; the goal of the Gita.
-
Name and form — the content layer of appearance, overlaid on the unchanging isness beneath.
-
"Not this, not this" — the Upanishadic *via negativa*. Since atman is not an object, every attempt to point at it positively fails; the Upanishads proceed instead by systematically denying every candidate object the student might identify with. What remains when all the "not this" candidates are exhausted is what the student is.
-
Action without desire for its fruits — karma-yoga's operational signature. Not *uninterested* action (lazy, half-done) but *disinterested* action: the work is performed with full attention and skill, but without personal grasping for its results.
-
The five elements of classical Vedantic cosmology — space (*akasha*), air (*vayu*), fire (*agni*), water (*apa*), earth (*prithvi*) — emerging in causal sequence from maya under atman/brahman.
-
The five sheaths — Vedanta's nested-coverings model of the apparent person. Five layers are stripped away, each said *"I am not this,"* until only the atman remains.
-
One who has *panda* — self-knowledge. In the Gita's technical sense, a knower of the atman, not merely a scholar.
-
Within satkarya-vada, the question of *what kind* of transformation takes the cause into the effect. *Parinama* is real transformation (milk becomes curd, a genuine change); *vivarta* is apparent transformation (rope appears as snake, no change at all). Advaita accepts vivarta; Sankhya and the dualistic Vedantas accept parinama.
-
The mediate/immediate distinction — paroksha is knowledge-by-report (indirect, through language, inference, or hearsay); aparoksha is knowledge-by-acquaintance (direct, first-person, unmediated).
-
Nature — the total material-psychological field out of which bodies, minds, and worlds are constituted. In the Gita's synthesis: *apara-prakriti* (the eight-fold lower nature) and *para-prakriti* (the higher nature, the conscious jiva). Both are Krishna's; neither is Krishna's ultimate being.
-
A means of valid knowledge — the instruments by which something is established as known. Classical Vedanta accepts six: perception, inference, comparison, testimony, postulation, non-apprehension.
-
Life-breath — the vital principle whose presence in a subtle body is what makes a name-and-form a *living* being rather than an inert object.
-
"Begun karma" — the specific slice of one's accumulated karma that has produced the present body and is playing itself out across this lifetime. Distinct from stored karma (sanchita-karma) not yet ripened, and from fresh karma (*agami*) being generated now.
-
The three foundational texts of Vedanta: the Upanishads, the Bhagavad Gita, and the Brahma Sutras.
-
Direct sense-perception — the first pramana, knowledge acquired through seeing, hearing, smelling, tasting, or touching.
-
The moral currency of the karma system — *punya* is merit accumulated by right action; *paapa* is demerit accumulated by wrong action. Their ripening produces *sukha* (happiness) and *dukha* (suffering) respectively.
-
Literally "person" or "man"; philosophically, *consciousness itself* — the conscious-witness pole of the Sankhya-Vedanta analysis, paired with *prakriti* (nature/matter). In the Gita's Ch 13 synthesis, purusha is essentially *kshetrajna* (knower-of-the-field); the Advaitic reading identifies the ultimate purusha with Brahman/atman.
-
The four classical aims of human life: dharma, artha, kama, and moksha.
-
The ritualist orthodox darshana — the school of Vedic interpretation concerned with *karma-kanda*, the ritual portion of the Vedas, and with the mechanism of action, result, and accumulated merit.
-
The fourfold qualification Advaita Vedanta expects of a student ready to receive the teaching of atman-brahman identity. The point is not to gate-keep but to name what must be developed for *veda* (realization, not information) to land. Shankara lays these out systematically at the opening of the *Vivekachudamani* and his Brahma Sutra Bhashya.
-
Brahman seen through maya — Brahman "with attributes," the creator-God of religion and the object of devotion.
-
"Equal vision" — the jnani's perception of the same Brahman in all beings, regardless of apparent hierarchies of species, caste, or worth. Gita 5.18's famous example: *"the wise see with equal vision a learned-humble brahmin, a cow, an elephant, a dog, and an outcaste."*
-
Equanimity — the central psychological posture of karma-yoga, articulated in 2.48 as Krishna's definition of yoga: *samatvaṁ yoga ucyate* — "yoga is called samatva."
-
The state of worldly suffering — the condition the spiritual seeker seeks release from.
-
An impression left on the subtle body by past experience — the unit of continuity across lives.
-
The "eternal dharma" — the self-designation of the Vedantic/Vedic tradition, with *sanatana* meaning not "ancient" but *non-originated*: beginningless, uncaused, the perennial core of religion itself.
-
Two distinct usages: (1) the chapter title *Sankhya Yoga* for Gita chapter 2, meaning the path of discriminative knowledge; (2) one of the six orthodox schools of Indian philosophy, founded by Kapila. Swami Sarvapriyananda is emphatic that the Gita's usage is *not* the school.
-
Pure being — that which exists intrinsically and can never go out of existence. One of the three doorways into brahman.
-
Existence-Consciousness-Bliss — the classical Advaita definition of brahman.
-
The theory that the effect pre-exists in its cause — that nothing new comes into being; only what already was present potentially becomes manifest. Adopted by Sankhya, Yoga, and both principal Vedanta schools against the rival *asatkarya-vada* (the effect is genuinely new) of Nyaya-Vaisheshika and the Buddhists.
-
Verbal testimony as a means of knowledge — especially the Vedas/Upanishads, whose authority is taken as the unique pramana for what lies beyond the senses.
-
The sixfold modification — the six changes the ancient lexicographer *Yaska* lists as characteristic of everything material. Used in Vedantic argument as the negative profile of atman: the atman is said to undergo none of them.
-
"Serving all beings *knowing* them to be God" — Vivekananda's crystallization, grounded in Sri Ramakrishna's own utterance, of the highest form of karma-yoga. The grammatical nuance is load-bearing: not *imagining* God in beings, not *believing* God is in beings — *knowing* it, with jnana's weight.
-
The three-stage Vedantic method — hearing, reflecting, meditating — by which paroksha (mediate) knowledge of atman/brahman is converted into aparoksha (immediate) realization.
-
The revealed scripture — "that which is heard." The Vedas themselves.
-
Remembered scripture — texts transmitted by tradition rather than directly revealed in the Vedas.
-
"One whose wisdom is established" — the Gita's technical term for the enlightened person *in life*. The subject of Arjuna's 2.54 question and Krishna's answer across 2.55–2.72. Both a portrait of the realized and a blueprint of the practice that produces the realization.
-
The gross, physical body — the outer layer of the not-self, dropped at death.
-
The subtle body — the nineteen-part apparatus of mind, senses, and vital forces that survives the physical body and transmigrates.
-
One's own dharma — the duty fitted to one's nature, situation, and role. Krishna's pivot word for the second movement of the Gita: even setting Vedanta aside, a person ought to do what belongs to them to do.
-
"That thou art" — the mahavakya asserting the identity of the individual self with the absolute.
-
Forbearance — bearing the dualities of life calmly, without anxiety, and without abandoning action.
-
Renunciation — the essence of the Gita, according to Sri Ramakrishna.
-
The material cause — that from which a thing is made, and on which it depends for its entire being.
-
"The end of the Vedas" — the spiritual teachings of the Upanishads and the philosophical tradition built on them.
-
"Divine glory / manifestation" — the distinctive splendor by which the Divine is recognized in any particular thing. Chapter 10's subject. Every thing that shines, excels, attracts the mind with power, beauty, knowledge, or grace is a fragment of Krishna's splendor — *"whatever you see that is glorious, mighty, beautiful, know it arises from a portion of My own radiance"* (10.41).
-
A modification — any effect that depends on a prior material cause for its being. Shankara's technical term for things with borrowed existence.
-
Qualified monism — Ramanuja's framework for reading Vedanta.
-
The *cosmic form* — God seen not as a particular being but as the whole universe, with all of manifestation as divine body. Chapter 11's subject; the vision Arjuna asks for (11.3–11.4) and Krishna grants (11.5). Terrible and glorious; bearable only for a brief moment; attainable only through ekanta-bhakti.
-
Discrimination — specifically, the capacity to distinguish the real from the apparent, atman from anatman, sat from mithya.
-
Transactional / conventional truth — the level at which the world, selves, objects, and karma all operate as real. The middle of Advaita's three-tier reality scheme.
-
Sacrifice/worship — originally the Vedic ritual offering; in Krishna's Gita reformulation, the universal template for karma-yoga. All action performed as yajna — offered, not grasped — becomes spiritualized; all results received as *prasada* — gift, not earning — become equally welcome.
-
"Acquisition-and-preservation" — Krishna's promise in Gita 9.22 that for the devotee constantly absorbed in him, he himself *carries* what is needed to gain and to keep. The Gita's single most cited verse on divine providence.
Entities (33)
- Arjuna Character
The Pandava warrior-prince who receives Krishna's teaching — the fit student whose questions become ours.
- Bhagavad Gita Text
The "Song of the Lord" — 700 verses across 18 chapters in which Krishna teaches Arjuna on the battlefield at Kurukshetra.
- Bhishma Character
Arjuna's revered grandfather, arrayed against him in the Kaurava ranks at Kurukshetra.
- Brahma Sutras Text
The third root text of Vedanta — the *nyaya prasthana*, handling logic and reasoning.
- Devamata Person
American disciple of the Ramakrishna Order, author of *Days in an Indian Monastery* — one of the earliest Western first-person accounts of life among direct disciples of Sri Ramakrishna.
- Dhritarashtra Character
The blind king whose question opens the Gita; father of the Kauravas.
- Drona Character
Arjuna's teacher in the martial arts; also on the opposing side at Kurukshetra.
- Duryodhana Character
The eldest Kaurava, who admits knowing right from wrong but refuses to change.
- Emerson Person
American transcendentalist (1803–1882) — the "American Plato" — whose poem *Brahma* is a near-direct rendering of Gita 2.19, and whose Harvard Divinity School address anticipated core Vedantic claims a generation before Vivekananda reached the United States.
- Gaudapada Person
Pre-Shankara Advaita master; author of the Mandukya Karika; traditionally the guru of Shankara's guru, Govindapada.
- Kauravas Character
The hundred cousins who seize the Pandavas' kingdom — the antagonists of the Mahabharata.
- Krishna Character
The avatar who teaches the Bhagavad Gita — Arjuna's charioteer, and God himself in human form.
- Kunti Character
Mother of the first three pandavas — Yudhishthira, Bhima, and Arjuna. Also known as *Pritha*; *Partha* and *Kaunteya* are her son.
- Kurukshetra Place
The battlefield where the Mahabharata war is fought — and where the Bhagavad Gita is taught.
- Madhvacharya Person
Founder of Dvaita Vedanta; third of the three major classical Gita commentators.
- Mahabharata Text
The great Indian epic — a civil war between cousins, and the container of the Bhagavad Gita.
- Mandukya Karika Text
Gaudapada's verse commentary on the Mandukya Upanishad — one of the earliest rigorous formulations of Advaita.
- Mundaka Upanishad Text
One of the ten principal Upanishads, belonging to the Atharva Veda, famous for the para-vidya / apara-vidya distinction and for the line "the knower of Brahman becomes Brahman."
- Pandavas Character
The five brothers at the heart of the Mahabharata — the protagonists of the war; Arjuna is the third.
- Ramakrishna Person
19th-century Bengali mystic whose compressed teachings on the Gita frame the entire lecture series.
- Ramakrishnananda Person
Direct disciple of Sri Ramakrishna, founder of the Madras (Chennai) Math of the Ramakrishna Order, and the order's most uncompromising exemplar of devotion to the Master.
- Ramanuja Person
Founder of Vishishtadvaita Vedanta; wrote a Gita commentary two centuries after Shankara.
- Ranganathananda Person
Thirteenth president of the Ramakrishna Math and Mission (1908–2005), renowned for his lucidity in explaining Vedanta to Western audiences and for living the teaching of atman-as-witness through physical infirmity.
- Sanjaya Character
Dhritarashtra's adviser whose remote vision narrates the battlefield — and thereby the Gita.
- Shankaracharya Person
8th-century founder of Advaita Vedanta; author of the earliest surviving commentary on the Gita.
- Shivananda Person
Direct disciple of Sri Ramakrishna, second president of the Ramakrishna Order after Vivekananda. Known within the order as Mahapurush Maharaj ("the Great Soul").
- Taittiriya Upanishad Text
One of the major Upanishads; source of the classical definition of brahman as *satyam jnanam anantam* — reality, consciousness, infinity.
- Thoreau Person
American transcendentalist (1817–1862), author of *Walden*, who kept one of the most substantial private collections of Upanishads and Bhagavad Gita translations on the nineteenth-century East Coast.
- Upanishads Text
The concluding teachings of the Vedas — the mystical-philosophical source of Vedanta.
- Vedas Text
The original revealed Hindu scriptures — shruti — the corpus whose concluding teachings are the Upanishads.
- Vivekachudamani Text
"Crest-Jewel of Discrimination" — a prakarana (independent treatise) attributed to Shankara, laying out the path of viveka for the seeker.
- Vivekananda Person
Ramakrishna's chief disciple; systematized the four yogas and flagged Gita 2.3 as pivotal.
- Vyasa Person
The sage-poet traditionally credited with composing the Mahabharata, arranging the Vedas, and authoring the Brahma Sutras.
Verses (83)
Lecture coverage spans Gita Ch 1.1 through 15.4. Verses 15.5–18.78 are not yet covered in the lecture corpus.
Chapter 1
-
Chapter 1, verse(s) 1-47
Chapter 2
- Chapter 2, Verse 1 Ep 1
Chapter 2, verse(s) 1
- Chapter 2, Verse 2 Ep 1
Chapter 2, verse(s) 2
- Chapter 2, Verse 3 Ep 1
Chapter 2, verse(s) 3
-
Chapter 2, verse(s) 4, 5, 6
- Chapter 2, Verse 7 Ep 2
Chapter 2, verse(s) 7
-
Chapter 2, verse(s) 8, 9
- Chapter 2, Verse 10 Ep 2
Chapter 2, verse(s) 10
-
Chapter 2, verse(s) 11, 12
-
Chapter 2, verse(s) 13, 14, 15
- Chapter 2, Verse 16 Ep 5
Chapter 2, verse(s) 16
- Chapter 2, Verse 17 Ep 6
Chapter 2, verse(s) 17
- Chapter 2, Verse 18 Ep 6
Chapter 2, verse(s) 18
- Chapter 2, Verse 19 Ep 7
If the red slayer think he slays,
- Chapter 2, Verse 20 Ep 8
Chapter 2, verse(s) 20
- Chapter 2, Verse 21 Ep 8
Chapter 2, verse(s) 21
- Chapter 2, Verse 22 Ep 8
Chapter 2, verse(s) 22
-
Chapter 2, verse(s) 23, 24, 25
- Chapter 2, Verses 26-27 Ep 10
Chapter 2, verse(s) 26, 27
- Chapter 2, Verse 28 Ep 11
Chapter 2, verse(s) 28
- Chapter 2, Verse 29 Ep 11
Chapter 2, verse(s) 29
- Chapter 2, Verse 30 Ep 12
Chapter 2, verse(s) 30
- Chapter 2, Verse 31 Ep 12
Chapter 2, verse(s) 31
- Chapter 2, Verses 32-38 Ep 13
Chapter 2, verse(s) 32, 33, 34, 35, 36, 37, 38
- Chapter 2, Verses 39-40 Ep 14
Chapter 2, verse(s) 39, 40
- Chapter 2, Verses 41-44 Ep 15
Chapter 2, verse(s) 41, 42, 43, 44
- Chapter 2, Verses 45-46 Ep 16
Chapter 2, verse(s) 45, 46
- Chapter 2, Verse 47 Ep 17
Chapter 2, verse(s) 47
- Chapter 2, Verses 48-51 Ep 18
Chapter 2, verse(s) 48, 49, 50, 51
- Chapter 2, Verses 52-58 Ep 19
Chapter 2, verse(s) 52, 53, 54, 55, 56, 57, 58
- Chapter 2, Verses 59-72 Ep 23
brooding → attachment → desire → anger → delusion → memory-loss → intellect-destruction → ruin.
Chapter 3
- Chapter 3, Verses 1-8 Ep 27
Chapter 3, verse(s) 1, 2, 3, 4, 5, 6, 7, 8
- Chapter 3, Verses 9-16 Ep 30
Chapter 3, verse(s) 9, 10, 11, 12, 13, 14, 15, 16
- Chapter 3, Verses 17-26 Ep 31
Chapter 3, verse(s) 17, 18, 19, 20, 21, 22, 23, 24, 25, 26
- Chapter 3, Verses 27-29 Ep 34
Chapter 3, verse(s) 27, 28, 29
- Chapter 3, Verses 30-34 Ep 36
Chapter 3, verse(s) 30, 31, 32, 33, 34
- Chapter 3, Verses 35-43 Ep 39
Chapter 3, verse(s) 35, 36, 37, 38, 39, 40, 41, 42, 43
Chapter 4
- Chapter 4, Verses 1-8 Ep 43
Chapter 4, verse(s) 1, 2, 3, 4, 5, 6, 7, 8
- Chapter 4, Verses 9-15 Ep 46
Chapter 4, verse(s) 9, 10, 11, 12, 13, 14, 15
- Chapter 4, Verses 16-22 Ep 48
Chapter 4, verse(s) 16, 17, 18, 19, 20, 21, 22
- Chapter 4, Verses 23-28 Ep 52
Chapter 4, verse(s) 23, 24, 25, 26, 27, 28
- Chapter 4, Verses 29-33 Ep 54
Chapter 4, verse(s) 29, 30, 31, 32, 33
- Chapter 4, Verses 34-42 Ep 56
Chapter 4, verse(s) 34, 35, 36, 37, 38, 39, 40, 41, 42
Chapter 5
- Chapter 5, Verses 1-6 Ep 60
Chapter 5, verse(s) 1, 2, 3, 4, 5, 6
- Chapter 5, Verses 7-12 Ep 63
Chapter 5, verse(s) 7, 8, 9, 10, 11, 12
- Chapter 5, Verses 13-21 Ep 65
Chapter 5, verse(s) 13, 14, 15, 16, 17, 18, 19, 20, 21
- Chapter 5, Verses 22-29 Ep 68
Chapter 5, verse(s) 22, 23, 24, 25, 26, 27, 28, 29
Chapter 6
- Chapter 6, Verses 1-9 Ep 72
Chapter 6, verse(s) 1, 2, 3, 4, 5, 6, 7, 8, 9
- Chapter 6, Verses 10-19 Ep 78
Chapter 6, verse(s) 10, 11, 12, 13, 14, 15, 16, 17, 18, 19
- Chapter 6, Verses 20-28 Ep 81
Chapter 6, verse(s) 20, 21, 22, 23, 24, 25, 26, 27, 28
- Chapter 6, Verses 29-32 Ep 86
Chapter 6, verse(s) 29, 30, 31, 32
- Chapter 6, Verses 33-36 Ep 87
Chapter 6, verse(s) 33, 34, 35, 36
- Chapter 6, Verses 37-47 Ep 89
Chapter 6, verse(s) 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47
Chapter 7
- Chapter 7, Verses 1-7 Ep 90
Chapter 7, verse(s) 1, 2, 3, 4, 5, 6, 7
- Chapter 7, Verses 8-12 Ep 93
Chapter 7, verse(s) 8, 9, 10, 11, 12
- Chapter 7, Verses 13-19 Ep 94
Chapter 7, verse(s) 13, 14, 15, 16, 17, 18, 19
- Chapter 7, Verses 20-30 Ep 96
Chapter 7, verse(s) 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30
Chapter 8
- Chapter 8, Verses 1-7 Ep 98
Chapter 8, verse(s) 1, 2, 3, 4, 5, 6, 7
- Chapter 8, Verses 8-16 Ep 100
Chapter 8, verse(s) 8, 9, 10, 11, 12, 13, 14, 15, 16
- Chapter 8, Verses 17-22 Ep 102
Chapter 8, verse(s) 17, 18, 19, 20, 21, 22
- Chapter 8, Verses 23-28 Ep 104
Chapter 8, verse(s) 23, 24, 25, 26, 27, 28
Chapter 9
- Chapter 9, Verses 1-10 Ep 105
Chapter 9, verse(s) 1, 2, 3, 4, 5, 6, 7, 8, 9, 10
- Chapter 9, Verses 11-19 Ep 109
Chapter 9, verse(s) 11, 12, 13, 14, 15, 16, 17, 18, 19
- Chapter 9, Verses 20-28 Ep 112
Chapter 9, verse(s) 20, 21, 22, 23, 24, 25, 26, 27, 28
- Chapter 9, Verses 29-34 Ep 115
Chapter 9, verse(s) 29, 30, 31, 32, 33, 34
Chapter 10
- Chapter 10, Verses 1-11 Ep 118
Chapter 10, verse(s) 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11
- Chapter 10, Verses 12-20 Ep 122
Chapter 10, verse(s) 12, 13, 14, 15, 16, 17, 18, 19, 20
- Chapter 10, Verses 21-37 Ep 123
Chapter 10, verse(s) 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37
- Chapter 10, Verses 38-42 Ep 126
Chapter 10, verse(s) 38, 39, 40, 41, 42
Chapter 11
- Chapter 11, Verses 1-14 Ep 127
Chapter 11, verse(s) 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14
- Chapter 11, Verses 15-25 Ep 129
Chapter 11, verse(s) 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25
- Chapter 11, Verses 26-34 Ep 130
Chapter 11, verse(s) 26, 27, 28, 29, 30, 31, 32, 33, 34
- Chapter 11, Verses 35-55 Ep 131
Chapter 11, verse(s) 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55
Chapter 12
- Chapter 12, Verses 1-7 Ep 133
Chapter 12, verse(s) 1, 2, 3, 4, 5, 6, 7
- Chapter 12, Verses 8-12 Ep 136
Chapter 12, verse(s) 8, 9, 10, 11, 12
- Chapter 12, Verses 13-20 Ep 139
Chapter 12, verse(s) 13, 14, 15, 16, 17, 18, 19, 20
Chapter 13
- Chapter 13, Verses 1-11 Ep 143
Chapter 13, verse(s) 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11
- Chapter 13, Verses 12-18 Ep 153
Chapter 13, verse(s) 12, 13, 14, 15, 16, 17, 18
- Chapter 13, Verses 19-34 Ep 159
Chapter 13, verse(s) 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34
Chapter 14
- Chapter 14, Verses 1-13 Ep 163
Chapter 14, verse(s) 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13
- Chapter 14, Verses 14-22 Ep 166
Chapter 14, verse(s) 14, 15, 16, 17, 18, 19, 20, 21, 22
- Chapter 14, Verses 23-27 Ep 169
Chapter 14, verse(s) 23, 24, 25, 26, 27
Chapter 15
- Chapter 15, Verses 1-4 Ep 171
Chapter 15, verse(s) 1, 2, 3, 4