Gita For Daily Living

Bhagavad Gita Ch. 11 “Yoga of the Vision of the Universal Form” Verses 18 through 20 Lecture discusses Arjuna’s vision of terrifying and fearsome aspect of the supreme-being. He sees that not only he is terrified, but all three worlds are trembling with fear.

Bhagavad Gita Ch. 11 “Yoga of the Vision of the Universal Form” Verses 15, 16 and 17 Lecture discusses Arjuna’s description of his experience of seeing the cosmic form and his understanding of the unity of all things and beings.

Bhagavad Gita Ch. 11 “Yoga of the Vision of the Universal Form” Verses 12,13 and 14 Lecture discusses Sanjay’s narration to King Dhrutarastra that the splendor of that supreme form showed to Arjuna by Krishna is similar to the splendor of thousands of suns rising in the sky at the same time.

Bhagavad Gita Ch. 11 “Yoga of the Vision of the Universal Form” Verses 9, 10 and 11 Lecture discusses Sanjay’s narration to King Dhritarashtra’s of the cosmic form that Arjuna is seeing and at the same time he is seeing due to the Divine Vision given to him by Veda Vyasa.

Bhagavad Gita Ch. 11 “Yoga of the Vision of the Universal Form” Verses 5, 6, 7 and 8 Lecture discusses Divine Vision Given to Arjuna by Lord Krishna to enable him to see the cosmic form of the Lord.

Bhagavad Gita Ch. 11 “Yoga of the Vision of the Universal Form” Verses 1, 2, 3 and 4 Lecture discusses Arjuna’s request to see Krishna’s Divine Cosmic Form so that he can experience the oneness of all things and beings.

Bhagavad Gita Ch. 10 “Yoga of the Opulence of the Lord” Verses 39,40,41 & 42 Lecture discusses the concluding verses of Vibhuti Yoga reaffirming that these examples are only for the guidance to the seekers and not to limit the presence of the omnipresent self in the glorious and the splendid only.

Bhagavad Gita Ch. 10 “Yoga of the Opulence of the Lord” Verses 35,36, 37 & 38 Lecture discusses examples which we consider negative such as death and gambling but are still as much a part of God’s manifestation as the other divine manifestations.

Bhagavad Gita Ch. 10 “Yoga of the Opulence of the Lord” Verses 32,33 & 34 Lecture discusses reiteration from Krishna that he is the cause for this creation. He is the beginning, middle and end of anything in this creation. All the finer qualities which are considered feminine are his expressions.

Bhagavad Gita Ch. 10 “Yoga of the Opulence of the Lord” Verses 29,30 & 31 Lecture discusses examples of Ananta Nag, Varuna, Aryama, Lord of death Yama, Great devotee Prahalad, Time, King of Jungle Lion and King of Birds Garuda as the manifestations of all pervading God. It also discusses why River Ganges represent the perennial knowledge flowing from teacher to students.

Bhagavad Gita Ch. 10 “Yoga of the Opulence of the Lord” Verses 26,27 & 28 Lecture discusses the concept of churning the milky ocean and the puranic examples of Devarshi Narada, Kapila Muni, Great Weapon Vajra, Desires fulfilling Kamdhenu Cow, Lord of desires Kandarpa, Vasuki Snake as well as Uchhaisrava the flying horse and Airavat the four-tusked elephant that came out of the milky ocean during the great churning.

Bhagavad Gita Ch. 10 “Yoga of the Opulence of the Lord” Verses 23,24 & 25 Lecture discusses Mount Meru in our Purana and one syllable sound symbol of God OM.

Bhagavad Gita Ch. 10 “Yoga of the Opulence of the Lord” Verses 20,21 & 22 Lecture starts discussion of Divine Glories in various examples given by Lord Krishna where the presence of the supreme self which is beginning, middle and end of everything and being in this world  can be experienced.

Bhagavad Gita Ch. 10 “Yoga of the Opulence of the Lord” Verses 17,18 & 19 Lecture discusses practical difficulty each seeker experience in conceptualizing the nature of God even after learning the nature of the supreme self. Arjuna articulates this difficulty to Krishna for the benefit of all the seekers of the truth.

Bhagavad Gita Ch. 10 “Yoga of the Opulence of the Lord” Verses 14,15 & 16 Lecture discusses the faith we have in the stated truth that the God is the source of all things and beings  but have practical difficulty in realizing it.