Here, Plato's "Republic" is referenced in regards to Dagoucin's statement, "...love be based on the beauty, grace, love, and favour of a woman...such love cannot long endure". Dagoucin is indicating his belief that love cannot exist if it is only based on individual parts rather than the whole, and this mimics the "Republic"'s stance on love: "I dare say that you remember, and therefore I need not remind you, that a lover, if he is worthy of the name, ought to show his love, not to some one part of that which he loves, but to the whole" ("Plato's Republic" Book V). However, Plato did not believe that love was romantic, but was the result of desire, and that this desire should be directed away from sex and towards more spiritual things that can free the soul (Kraut 30). Dagoucin's claim that "[his] love is perfect" suggests that humans subconsciously subscribe to Plato's argument that the Forms, a representation of a superior and perfect reality in which beauty is a part, are what we truly worship, not their representations in human form.

However, Parlamente and Saffradent suggest that they find this stance of loving only concepts and ideals rather than people to be cowardly: "I have known others besides you who preferred to die rather than speak", says Parlamente, and Saffradent continues, describing worldly rather than philosophical love "I have heard much of such timid lovers, but I have never yet seen one die...I do not think that any one can die of love". This contrast in opinions suggests that Navarre, the author, understands that humans often choose to love perfect ideals, but because of her humanist leanings, which focus on the humanity of society, she is more inclined to believe that humans are capable of loving each other, even in their imperfect forms. This therefore suggests that she thinks that focusing only on perfect forms is lonely and ultimately results in death, as represented by her response that "others...preferred to die" than live free of requited love, as Dagoucin describes: "my love would not be increased any more than it could be lessened, were it not returned with equal warmth".

Sources:

Plato. Plato Book V-VI (excerpt). University of Notre Dame.

Kraut, Richard. "Plato on Love." The Oxford Handbook of Plato, edited by Gail Fine, Oxford Academic, 2008, pp. 286-310.

In this passage, Rabelais is representing the importance of marriage to the proliferation of the French Kingdom. According to Babin of Louisiana State University, marriage was "the glue that held together the household" because marriage represented a "microcosm of society and the government" (2). As illustrated by the quote "at the request of his parents" just prior to his description of marriage, Rabelais indicates his support for legal marriages formulated by parents and his disdain for "clandestine marriages" (Bauschatz 404). Because clandestine marriages were inherently disordered and independent of the state, they threatened the order of the Kingdom of France (Babin 4). Not only that, these clandestine marriages also went against the will of God and were concerned only with "glory, greed [and] sensual enjoyment" (Bauschatz 407). Therefore, while Rabelais did have patronage from the French court, his experience in religious positions likely means that he was more concerned with marriages that ignored God than threatened the state, but both points lend credence towards Rabelais's support of legitimate marriage.

Sources: Babin, Adam. "Marriage in seventeenth-century French theater." LSU Master's Theses, Louisiana State University, 2011, pp. 1-4. Bauschatz, Cathleen. "Rabelais and Marguerite de Navarre on Sixteenth-Century Views of Clandestine Marriage." University of Maine, vol.XXXIV, no. 2, 2003, pp. 1-14.

As hailyf touched upon in their analysis of the Sabazian Mysteries, the cult was associated with the Thracian god Sabazios who was compared to Dionysus (haileyf 450). Later, worshippers of Sabazios "were deported from Rome", illustrating the deep distrust of its members even into Roman times (Berndt 152).

Adonis was a mortal who became the lover of Aphrodite, and upon his death in a boar hunt--likely killed by the jealous Ares--he was turned into a god himself. Worship of Adonis was highly mistrusted because of widespread disdain for his incestuous birth and popular suspicion regarding the fact that Aphrodite pursued and won his love, challenging the traditionally accepted male wins female narrative (Klęczar 160).

Ultimately, the Magistrate is ridiculing the army of women in two ways: first in his comparison of the women to the appalling and wild Sabazian Mysteries and second in his reference to Adonis, a man considered weak for allowing a 'woman' to win his love and who was distrusted thanks to his associations with 'impure' love. This reference to Adonis verbalizes the Magistrate's distrust of the female 'cult' because it illustrates his fear over the similarities in which both Aphrodite and Lysistrata cross established gender boundaries. Rather than consider them as strong and independent however, the Magistrate compares their movement to the fanatical Sabazian Mysteries, ultimately relegating the women to a position in which he can continue to ridicule and distrust them.

References:

Klęczar, Aleksandra. "Who lives and must not die" The Central and Eastern European Online Library vol.16, 2012, pp. 157-165

Berndt, Susanne. "The hand gesture and symbols of Sabazios" Opuscula vol. 2, 2018, pp. 151-165

"The state of Brahm" is likely a reference to Brahman, which is the Hindu supreme principle of existence and ultimate reality (Chaudhuri 47). A goal of devout Hindu practitioners--as Arjuna, a member of the Kshatriya caste would have been--is to enter Nirvana, thereby ending the cycle of samsara, the process of life, death, and rebirth (Prasna 65). Some scholars argue that reaching a state of Nirvana is related to the realization of Brahman, and that to attain either state, one must fully realize their true nature (Prasna 61). As a member of the Kshatriya caste, Arjuna's true nature is that of a warrior, and that is therefore why Krishna argues that Arjuna must fight.

References:

Chaudhuri, Haridas. "The concept of Brahman in Hindu philosophy." Philosophy East and West 4.1 (1954): 47. -https://www.jstor.org/stable/1396951?seq=1

Prasna, In Milinda. "THE CONCEPT OF NIRVANA.": 61-65 -https://ir.nbu.ac.in/server/api/core/bitstreams/034129a8-9c31-4b4d-9a82-85fb5c5cffb3/content