Samvadaha.supreme.

adhyeshyate cha ya imam dharmyam samvaadamaavayoho |
jnaayayajnena tenaahamishtaha syaamiti me matihi || 70 ||
shraddhaavaanansooyashcha shrunuyaadapi yo naraha |
sopi muktaha shubhaamllokaanpraapnuyaatpunyakarmanaam || 71 ||
 
And he who will study this sacred conversation between the two of us, by him I shall be worshipped through the sacrifice of knowledge. This is my opinion.
And that person who, with faith and without fault finding, might even hear this, will also be liberated, and attain auspicious worlds of those who perform meritorious actions.
 
adhyeshyate : will study
cha : and
yaha : he who
imam : this
dharmyam : sacred
samvaadam : conversation
aavayoho : between the two of us
jnaayayajnena : through the sacrifice of knowledge
tena : by him
aham : I
ishtaha : worshipped
syaam : shall be
iti : this
me : my
matihi : opinion
shraddhaavaan : with faith
ansooyaha : without fault finding
cha : and
shrunuyaat : hear
api : might even
yaha : that
naraha : person
saha : he
api : also
muktaha : liberated
shubhaam : auspicious
lokaan : worlds
praapnuyaat : shall attain
punyakarmanaam : those who perform meritorious actions.

Shri Krishna, having praised the teacher, now praises the sincere student of the Gita. He refers to the teaching using the words dharmyam samvaadam, which means a dialogue based on dharma. Most spiritual teachings in the Indian tradition are in the format of a dialogue between the student and the teacher, where the student is always given the opportunity to ask questions. Otherwise, the teaching becomes dogma. And the content of the conversation, the discussion of the eternal essence, makes it dharmyam, sacred.
 
Now, when a sincere student studies this conversation between Shri Krishna the teacher, and Arjuna the student, such a student gains the same insight and understanding that Arjuna would, provided he is qualified. When this happens, a sacrifice of knowledge, a jnyaana yajnya takes place. As we have seen in an earlier chapter, the sacrifice of knowledge is considered the foremost type of sacrifice that anyone can undertake. Study of the Gita, then, becomes the highest kind of sacrifice.
 Why do we undertake yajnyas or sacrifices? It is to repay our debt to the elements, to our ancestors, to plants and animals, to our teachers, and to our fellow beings. We offer them our prayers, and also other material offerings such as clarified butter. But when we conduct a sacrifice of knowledge, we sacrifice our individuality, our finitude, so that we can merge into the infinite Ishvara. Such a sacrifice is beyond all notions of material offerings, and is conducted in solitude. So then, Shri Krishna asserts that the student of the Gita occupies the position equal to one who conducts the most supreme sacrifice. Furthermore, even one who may not sincerely study, one who may not have understood the deeper meaning, but would just have listened to the Gita, will benefit in some way or another.

The Supreme Lord Krishna has resolved and made it eternal by speaking it, that whenever His devotee adhyesyate studies the Srimad Bhagavad-Gita; He will accept it as an offering consider Himself served in jnana-yagnena as direct propitiation and worship unto Him. Such propitiation and worship is what is inculcated in this divine discourse where by its transcendental potency a mere reciting of the verses equates to offering direct propitiation and worship unto the Supreme Lord which He affirms He accepts.

Furthermore Lord Krishna confirms that one with faith in Him, without malice and envy, who even hears verses from Srimad Bhagavad-Gita from His devotee is sufficient to free one from the sins obstructing one from beginning bhakti exclusive loving devotion unto the Supreme Lord by which one will become a muktah liberated being. Just to hear this divine discourse from the Supreme Lords devotee is enough to be released from samsara the perpetual cycle of birth and death. Such a blessed one will join the ranks of the Supreme Lords devoted servitors abiding eternally in the imperishable spiritual realms

Leaf cell theory

 https://www.facebook.com/groups/2447092124/permalink/10160057486782125/?sfnsn=wiwspmo&ref=share

Winds etc.

 https://www.facebook.com/206783812798277/posts/2093538170789489/?sfnsn=wiwspmo

Fathers blessing.

 Hearing those excellent words uttered by Raghava, Maheshvara addressed him with even greater eloquence, saying:—

“O Lotus-eyed One, O You the possessor of long arms and a broad chest, O Scourge of Your foes, fortunate it is that you have accomplished this great feat, O Most Pious of Men 1

“O Rama, it is well for all beings that you have dispelled this deep and dreadful darkness of the whole world, this fear created by Ravana. Go now and console the unfortunate Bharata with your presence, the illustrious Kaushalya, Kaikeyi and Sumitra, the mother of Lakshmana. Rule over Ayodhya, giving satisfaction to thine innumerable friends and establish the dynasty of the Ikshvaku Race. O Mighty Hero, having performed the Ashvamedha Sacrifice and acquired supreme renown, having distributed wealth among the brahmins, do you attain the highest state.

“Behold King Dasaratha standing in his chariot, your sire, your superior in the world of men, O Kakutstha! Having crossed the sea of relativity by your grace, full of glory he has entered the region of Indra; with your brother Lakshmana pay homage to him!”

Hearing the words of Mahadeva, Raghava who was accompanied by Lakshmana, bowed before his sire, who was standing in his aerial car on high, and that prince with his brother Lakshmana beheld his sire blazing in his own effulgence, clad in spotless raiment. With extreme delight, King Dasaratha, standing in his chariot, once again beheld his son who was as dear to him as his own life and that long-armed warrior, on his seat, took him in his lap and embracing him, said:—

“Far from you I do not prize the heaven in which I dwell with the Gods, O Rama, this is the truth! O Most Eloquent of Men, the words addressed to me by Kaikeyi, which were designed to effect your banishment, have never been erased from mine heart! Embracing you and Lakshmana and beholding you well and happy, I am delivered from mine affliction as the sun when the mist has been dispelled. By your grace, 0 My Son, you who art truly filial and of noble soul, I am redeemed, as was the virtuous Brahmin Kahola by Ashtavakra. Now it is made clear to me, O Dear Child, that in order to destroy Ravana, the Gods determined that the supreme Purusha should become incarnate as man.

“Assuredly Kaushalya will see all her desires fulfilled, O Rama, when she beholds you returning from the forest, O Slayer of Your Foes. O Rama, the people, seeing you returning to the city and installed as king and ruler of the world, will indeed be blessed! I desire to see you re-united with Bharata, your devoted, valiant, pure and loyal brother. You have passed fourteen years in the forest with my beloved Sita and Lakshmana, O Dear Child. The term of thine exile is over, your vows honoured, and further, by slaying Ravana on the battlefield, you have gratified the Gods. Your task is accomplished; you have won infinite renown, O Slayer of Your Foes; now, installed as king, mayest you with your brothers live for a long time!”

With joined palms, paying obeisance to King Dasaratha, who had thus addressed him, Rama answered:—

“O Virtuous Sire, give your blessingsto Kaikeyi and Bharata! You didst pronounce a terrible curse upon them, saying:—‘I renounce you and your son! may this malediction not fall on Kaikeyi or her son, O Lord.” ‘Be it so!’ replied that great monarch, paying obeisance with joined palms to Rama who had spoken thus, and thereafter embracing Lakshmana, he said to him:—

“You have acquired extreme merit, O Pious One, and your fame will be great on earth; by Rama’s grace you shalt attain heaven and your power shall be inconceivable. Attend on Rama and be happy, O You who art the increaser of Sumitra’s delight. Rama is ever engaged in the welfare of all beings. The Three Worlds with their Indras, the Siddhas and the great Rishis do honour to that great hero and adore him as the supreme Purusha. He, your brother, is the invincible, imperishable Brahman, the essence of the Veda, which is secret, and the Inner Ruler of all, O Dear Child! You have acquired great merit and glory in serving him and the Princess of Videha with devotion 1”

Having spoken thus to Lakshmana, the King paid obeisance to Sita who stood before him with joined palms, and addressed her in gentle tones, saying:—

“My Daughter, do not take it ill that Rama renounced you! O Vaidehi, he acted thus in thine own interest in order to demonstrate thine innocence! The proof of your chaste conduct, which you have given to-day, places you above all other women. O My Daughter, you have no need to be instructed regarding your duty towards your husband, nevertheless I must tell you that he is the Supreme God.”

Having thus addressed his two sons and Sita, King Dasaratha, the descendant of Raghu, ascended to the region of Indra in his chariot. Mounted on his aerial car, full of majesty, his body blazing with effulgence, that foremost of men, having given his counsel to his two sons and Sita, returned to the abode of the Sovereign of the Gods.

Sun

 https://www.facebook.com/206783812798277/posts/2379422165534420/?sfnsn=wiwspmo

Conflict

 https://sanskritdocuments.org/sites/valmikiramayan/yuddha/sarga83/yuddharoman83.htm

Tayar

 Stotras of Devi Lakshmi:

• Kanakadhara Stotram (Adi Shankara)
- कनकधारा स्तोत्रम्
• Lakshmi Suprabhatam
- लक्ष्मी सुप्रभातम् - मातः प्रसन्नवदनाम्बुजनिर्जिताग्रे
• Mahalakshmi Ashtakam (Padma Purana)
- महालक्ष्मि अष्टकम्
• Sri Suktam (Rig Veda appendices)
- श्रीसुक्तम्


Incarnations of Devi Lakshmi: (Incarnations)

• As Lakshmi, who appeared during Samudra Manthana (Churning of the Milky Ocean)
• As Bhargavi, the adopted daughter of sage Bhargava (Thiru Aadanur Divya Desam)
• As Bhoomi Devi, the adopted daughter of sage Markandeya (Thiruvinnagar Divya Desam - Oppiliappan Koil)
• As Vanjulavalli, the adopted daughter of sage Medhavi (Thirunaraiyur Divya Desam - Nachiyar Koil)
• As Vasumathi, the daughter of king Dharmasena (Thiruvallur Divya Desam)
• As Vedavalli, the adopted daughter of seven sages (Thiruvallikkeni Divya Desam)
• As Akhilavalli, the combined form of the 360 daughters of sage Kalva (Thiruvidanthai Divya Desam)


Pilgrimages Devi Lakshmi: (Pilgrimages)

• Divya Desams: 108 sacred shrines of Sri Vishnu and Devi Lakshmi praised by the Alvars.
• Thiru Aadanur Divya Desam (Thanjavur district, Tamil Nadu): Devi Lakshmi incarnated as Bhargavi, the adopted daughter of sage Bhargava.
• Thiruvinnagar Divya Desam (Oppiliappan Koil) (Thanjavur district, Tamil Nadu): Devi Lakshmi incarnated as Bhoomi Devi or Bhoomi Nachiyar, the adopted daughter of sage Markandeya.
• Thirunaraiyur Divya Desam (Nachiyar Koil) (Thanjavur district, Tamil Nadu): Devi Lakshmi incarnated as Vanjulavalli, the adopted daughter of sage Medhavi.
• Thirukalvanur Divya Desam (Kanchipuram district, Tamil Nadu): Devi Lakshmi came to the Gayatri Mandapam of the Kanchi Kamakshi Temple.
• Thiruninravur Divya Desam (Chennai district, Tamil Nadu): Devi Lakshmi came here and stayed for sometime.
• Thiruvallur Divya Desam (Thiruvallur district, Tamil Nadu): Devi Lakshmi incarnated as Vasumathi, the daughter of king Dharmasena.
• Thiruvallikkeni Divya Desam (Chennai district, Tamil Nadu): Devi Lakshmi incarnated as Vedavalli, the adopted daughter of seven sages.
• Thiruvidanthai Divya Desam (Kanchipuram district, Tamil Nadu): Devi Lakshmi incarnated as 360 daughters of sage Kalva (and finally merged into one form of Akhilavalli).


Festivals Devi Lakshmi: (Festivals)

1. Shishira Ritu: Pausha Masa (Dec - Jan)
2. Shishira Ritu: Magha Masa (Jan - Feb)
3. Vasanta Ritu: Phalguna Masa (Feb - Mar)
4. Vasanta Ritu: Chaitra Masa (Mar - Apr)
5. Grishma Ritu: Vaishakha Masa (Apr - May)
6. Grishma Ritu: Jyaishtha Masa (May - Jun)
7. Varsha Ritu: Ashadha Masa (Jun - Jul)
8. Varsha Ritu: Shravana Masa (Jul - Aug) → last Friday before Poornima: Varalakshmi Vrata
9. Sharad Ritu: Bhadrapada Masa (Aug-Sep)
10. Sharad Ritu: Ashwina Masa (Sep - Oct) → Shukla Paksha first nine days: Sharadiya Navaratri - Poornima: Kojagari Lakshmi Puja
11. Hemanta Ritu: Karthika Masa (Oct - Nov) → Amavasya: Deepavali - Lakshmi Puja
12. Hemanta Ritu: Agrahayana Masa (Nov - Dec)