The prologue for the eighth day has the group begging Lady Oisille to start early so they would be able to resume telling their tales. This is one of the accounts of feminine authority in writing, where Lady Oisille is looked at as the leader and authority of the group, and they rely on her to progress the day so they are able to regale in each other's tales again.

Sommers, Paula. "Feminine Authority in the" Heptaméron": A Reading of Oysille." Modern Language Studies (1983): 52-59.

The monk, obviously annoyed that he is being toyed with while nobody helps him he makes a humorous analogy. He says that what is being done is akin to him watching someone drown and instead of helping them gives them a "fair long sermon de contemptu mundi, et fuga seculi". Contemptu mundi, et fuga seculi translates to contempt for the world.

Wimbush, Vincent L. "Contemptus Mundi—Redux: The Politics of an Ancient Rhetorics and Worldview." (1997).

The Green Knight has been symbolized by many to be a priest/pastor in this story. Although his methods violent, he is basically listening to Gawain confessing his sins. He says that Gawain's penance was the small strike he hit Gawain with. He even goes beyond to say that he absolves Gawain from Original Sin.

Morgan, Gerald. "The Validity of Gawain's Confession in Sir Gawain and the Green Knight." The Review of English Studies 36.141 (1985): 1-18.

This is an important part of the poem as this is Gawain's return to being the model and chivalrous knight he is known to be. During his encounter with the Green Knight he believes himself to be a coward, and is uncouth when speaking to his adversary. When Gawain is told that the lord of the hall he was staying at was the Green Knight he confesses his wrong-doings. The Green Knight invites him to his hall again but Gawain refuses which can interpreted as him either fearing that he would be unable to control his "chivalry" or that he does not want to wrong the Green Knight anymore than he already has. So the both of them make up in the end and commend each other to Jesus to make themselves even.

Rouse, Robert. "Historical Context: The Middle Ages and the Code of Chivalry." Handbook of Arthurian Romance: King Arthur’s Court in Medieval European Literature (2017): 13-24.

Here Krishna is using the ocean as a metaphor for how to deal with worldly temptations and thoughts. Krishna warns Arjun that he must let these thoughts come to him, but to not let them dissuade him in any way. Like when a flood of water or a river mouth feeds into the ocean, the ocean remains stable regardless of how much water feeds into it.

Lamba SV, Jagadeesh M, Deshpande A. Emotional Intelligence as the Core of Intelligence: A Perspective Based on the Bhagavad Gita. Pastoral Psychology. 2023;72(1):65-83. doi:10.1007/s11089-022-01032-0

The men are trying to dehumanize the women by comparing them to "panthers" which seem to be a strong animal, making it hard to see this as a negative thought. It just so happens that the panther goes hand in hand with Dionysus the god of wine and revelry, so what is actually being said is that even Dionysus would be ashamed of how the women are acting.

Csapo, E. (1997). Riding the phallus for Dionysus: Iconology, ritual, and gender-role de/construction. Phoenix, 253-295.