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love love



Vedic knowledge

Ramayan Patshai 10

ਅਥ ਬੀਸਵਾਂ ਰਾਮ ਅਵਤਾਰ ਕਥਨੰ ॥ / अथ बीसवां राम अवतार कथनं ॥ Page 176
ਅਥ ਸੀਤਾ ਸੁਯੰਬਰ ਕਥਨੰ ॥ / अथ सीता सुय्मबर कथनं ॥ Page 182 ਅਥ ਅਉਧ ਪ੍ਰਵੇਸ ਕਥਨੰ ॥ / अथ अउध प्रवेस कथनं ॥ Page 186 ਅਥ ਬਨਬਾਸ ਕਥਨੰ ॥ / अथ बनबास कथनं ॥ Page 195 ਅਥ ਬਨ ਮੋ ਪ੍ਰਵੇਸ ਕਥਨੰ ॥ / अथ बन मो प्रवेस कथनं ॥ Page 199 ਅਥ ਖਰਦੂਖਨ ਦਈਤ ਜੁੱਧ ਕਥਨੰ ॥ / अथ खरदूखन दईत जुध कथनं ॥ Page 200 ਅਥ ਸੀਤਾ ਹਰਨ ਕਥਨੰ ॥ / अथ सीता हरन कथनं ॥ Page 201 ਅਥ ਸੀਤਾ ਖੋਜਬੋ ਕਥਨੰ ॥ / अथ सीता खोजबो कथनं ॥ Page 201 ਅਥ ਹਨੂਮਾਨ ਸੋਧ ਕੋ ਪਠੈਬੋ ॥ / अथ हनूमान सोध को पठैबो ॥ Page 203 ਅਥ ਪ੍ਰਹਸਤ ਜੁੱਧ ਕਥਨੰ ॥ / अथ प्रहसत जुध कथनं ॥ Page 208 ਅਥ ਤ੍ਰਿਮੁੰਡ ਜੁੱਧ ਕਥਨੰ ॥ / अथ त्रिमुंड जुध कथनं ॥ Page 211 ਅਥ ਮਹੋਦਰ ਮੰਤ੍ਰੀ ਜੁੱਧ ਕਥਨੰ ॥ / अथ महोदर मंत्री जुध कथनं ॥ Page 211 ਅਥ ਇੰਦ੍ਰਜੀਤ ਜੁੱਧ ਕਥਨੰ ॥ / अथ इंद्रजीत जुध कथनं ॥ Page 212 ਅਥ ਅਤਕਾਇ ਦਈਤ ਜੁੱਧ ਕਥਨੰ ॥ / अथ अतकाइ दईत जुध कथनं ॥ Page 214 ਅਥ ਮਕਰਾਛ ਜੁੱਧ ਕਥਨੰ ॥ / अथ मकराछ जुध कथनं ॥ Page 216 ਅਥ ਰਾਵਨ ਜੁੱਧ ਕਥਨੰ ॥ / अथ रावन जुध कथनं ॥ Page 216 ਅਥ ਮਦੋਦਰੀ ਸਮੋਧ ਬਭੀਛਨ ਕੋ ਲੰਕ ਰਾਜ ਦੀਬੋ ॥ / अथ मदोदरी समोध बभीछन को लंक राज दीबो ॥ Page 224 ਸੀਤਾ ਮਿਲਬੋ ਕਥਨੰ ॥ / सीता मिलबो कथनं ॥ Page 224 ਅਥ ਅਉਧਪੁਰੀ ਕੋ ਚਲਬੋ ਕਥਨੰ ॥ / अथ अउधपुरी को चलबो कथनं ॥ Page 226 ਅਥ ਮਾਤਾ ਮਿਲਣੰ ॥ / अथ माता मिलणं ॥ Page 227 ਅਥ ਸੀਤਾ ਕੋ ਬਨਬਾਸ ਦੀਬੋ ॥ / अथ सीता को बनबास दीबो ॥ Page 230 ਅਥ ਜਗ੍ਯ੍ਯਾਰੰਭ ਕਥਨੰ ॥ / अथ जग्यार्मभ कथनं ॥ Page 231 ਅਥ ਲਛਮਨ ਜੁਧ ਕਥਨੰ ॥ / अथ लछमन जुध कथनं ॥ Page 231 ਅਥ ਭਰਥ ਜੁਧ ਕਥਨੰ ॥ / अथ भरथ जुध कथनं ॥ Page 233 ਅਥ ਸੀਤਾ ਨੇ ਸਭ ਜੀਵਾਏ ਕਥਨੰ ॥ / अथ सीता ने सभ जीवाए कथनं ॥ Page 236 ਅਥ ਤੀਨੋ ਭ੍ਰਾਤਾ ਤ੍ਰੀਅਨ ਸਹਿਤ ਮਰਬੋ ਕਥਨੰ ॥ / अथ तीनो भ्राता त्रीअन सहित मरबो कथनं ॥ Page 238

Mahabharat

ॐ! Having bowed down to Narayana and Nara, the most exalted male being, and also to the goddess Saraswati, must the word Jaya be uttered. Ugrasrava, the son of Lomaharshana, surnamed Sauti, well-versed in the Puranas, bending with humility, one day approached the great sages of rigid vows, sitting at their ease, who had attended the twelve years’ sacrifice of Saunaka, surnamed Kulapati, in the forest of Naimisha. Those ascetics, wishing to hear his wonderful narrations, presently began to address him who had thus arrived at that recluse abode of the inhabitants of the forest of Naimisha. Having been entertained with due respect by those holy men, he saluted those Munis (sages) with joined palms, even all of them, and inquired about the progress of their asceticism. Then all the ascetics being again seated, the son of Lomaharshana humbly occupied the seat that was assigned to him. Seeing that he was comfortably seated, and recovered from fatigue, one of the Rishis beginning the conversation, asked him, ‘Whence comest thou, O lotus-eyed Sauti, and where hast thou spent the time? Tell me, who ask thee, in detail.’ Accomplished in speech, Sauti, thus questioned, gave in the midst of that big assemblage of contemplative Munis a full and proper answer in words consonant with their mode of life. “Sauti said, ‘Having heard the diverse sacred and wonderful stories which were composed in his Mahabharata by Krishna-Dwaipayana, and which were recited in full by Vaisampayana at the Snake-sacrifice of the high-souled royal sage Janamejaya and in the presence also of that chief of Princes, the son of Parikshit, and having wandered about, visiting many sacred waters and holy shrines, I journeyed to the country venerated by the Dwijas (twice-born) and called Samantapanchaka where formerly was fought the battle between the children of Kuru and Pandu, and all the chiefs of the land ranged on either side. Thence, anxious to see you, I am come into your presence. Ye reverend sages, all of whom are to me as Brahma; ye greatly blessed who shine in this place of sacrifice with the splendour of the solar fire: ye who have concluded the silent meditations and have fed the holy fire; and yet who are sitting—without care, what, O ye Dwijas (twice-born), shall I repeat, shall I recount the sacred stories collected in the Puranas containing precepts of religious duty and of worldly profit, or the acts of illustrious saints and sovereigns of mankind?” ... https://www.gutenberg.org/files/15474/15474-h/15474-h.htm

Bhagvatam

1

Narada Muni


Vishma dev suggests questions toask a time of of death.
Birth of Maharajah Prakshit

3-17

3-17 When afraid or disturbed you need to approach an authority to solve the problem.

10

10-5

(1699) ਬਾਲਕ ਰੂਪ ਧਰੇ ਹਰਿ ਜੀ ਪਲਨਾ ਪਰ ਝੂਲਤ ਹੈ ਤਬ ਕੈਸੇ? ਮਾਤ ਲਡਾਵਤ ਹੈ ਤਿਹ ਕੌ ਔ ਝੁਲਾਵਤ ਹੈ ਕਰਿ ਮੋਹਿਤ ਕੈਸੇ?

10-13



(12th–9th centuries BCE / 1977 Guru A. C. Bhaktivedanta Prabhupad Translation and Purport) The Supreme Brahman is beyond mental speculation, He is self-manifest, existing in His own bliss, and He is beyond the material energy. He is known by the crest jewels of the Vedas by refutation of irrelevant knowledge. Thus in relation to that Supreme Brahman, the Personality of Godhead, whose glory had been shown by the manifestation of all the four-armed forms of Viṣṇu, Lord Brahmā, the lord of Sarasvatī, was mystified. “What is this?” he thought, and then he was not even able to see. Lord Kṛṣṇa, understanding Brahmā’s position, then at once removed the curtain of His yoga-māyā. Purport Brahmā was completely mystified. He could not understand what he was seeing, and then he was not even able to see. Lord Kṛṣṇa, understanding Brahmā’s position, then removed that yoga-māyā covering. In this verse, Brahmā is referred to as ireśa. Irā means Sarasvatī, the goddess of learning, and Ireśa is her husband, Lord Brahmā. Brahmā, therefore, is most intelligent. But even Brahmā, the lord of Sarasvatī, was bewildered about Kṛṣṇa. Although he tried, he could not understand Lord Kṛṣṇa. In the beginning the boys, the calves and Kṛṣṇa Himself had been covered by yoga-māyā, which later displayed the second set of calves and boys, who were Kṛṣṇa’s expansions, and which then displayed so many four-armed forms. Now, seeing Brahmā’s bewilderment, Lord Kṛṣṇa caused the disappearance of that yoga-māyā. One may think that the māyā taken away by Lord Kṛṣṇa was mahā-māyā, but Śrīla Viśvanātha Cakravartī Ṭhākura comments that it was yoga-māyā, the potency by which Kṛṣṇa is sometimes manifest and sometimes not manifest. The potency which covers the actual reality and displays something unreal is mahā-māyā, but the potency by which the Absolute Truth is sometimes manifest and sometimes not is yoga-māyā. Therefore, in this verse the word ajā refers to yoga-māyā. Kṛṣṇa’s energy — His māyā-śakti, or svarūpa-śakti — is one, but it is manifested in varieties. Parāsya śaktir vividhaiva śrūyate (Śvetāśvatara Upaniṣad 6.8). The difference between Vaiṣṇavas and Māyāvādīs is that Māyāvādīs say that this māyā is one, whereas Vaiṣṇavas recognize its varieties. There is unity in variety. For example, in one tree, there are varieties of leaves, fruits and flowers. Varieties of energy are required for performing the varieties of activity within the creation. To give another example, in a machine all the parts may be iron, but the machine includes varied activities. Although the whole machine is iron, one part works in one way, and other parts work in other ways. One who does not know how the machine is working may say that it is all iron; nonetheless, in spite of its being iron, the machine has different elements, all working differently to accomplish the purpose for which the machine was made. One wheel runs this way, another wheel runs that way, functioning naturally in such a way that the work of the machine goes on. Consequently we give different names to the different parts of the machine, saying, “This is a wheel,” “This is a screw,” “This is a spindle,” “This is the lubrication,” and so on. Similarly, as explained in the Vedas: parāsya śaktir vividhaiva śrūyate svābhāvikī jñāna-bala-kriyā ca Kṛṣṇa’s power is variegated, and thus the same śakti, or potency, works in variegated ways. Vividhā means “varieties.” There is unity in variety. Thus yoga-māyā and mahā-māyā are among the varied individual parts of the same one potency, and all of these individual potencies work in their own varied ways. The saṁvit, sandhinī and āhlādinī potencies — Kṛṣṇa’s potency for existence, His potency for knowledge and His potency for pleasure — are distinct from yoga-māyā. Each is an individual potency. The āhlādinī potency is Rādhārāṇī. As Svarūpa Dāmodara Gosvāmī has explained, rādhā kṛṣṇa-praṇaya-vikṛtir hlādinī śaktir asmāt (Cc. Ādi 1.5). The āhlādinī-śakti is manifested as Rādhārāṇī, but Kṛṣṇa and Rādhārāṇī are the same, although one is potent and the other is potency. Brahmā was mystified about Kṛṣṇa’s opulence (nija-mahimani) because this opulence was atarkya, or inconceivable. With one’s limited senses, one cannot argue about that which is inconceivable. Therefore the inconceivable is called acintya, that which is beyond cintya, our thoughts and arguments. Acintya refers to that which we cannot contemplate but have to accept. Śrīla Jīva Gosvāmī has said that unless we accept acintya in the Supreme, we cannot accommodate the conception of God. This must be understood. Therefore we say that the words of śāstra should be taken as they are, without change, since they are beyond our arguments. Acintyāḥ khalu ye bhāvā na tāṁs tarkeṇa yojayet: “That which is acintya cannot be ascertained by argument.” People generally argue, but our process is not to argue but to accept the Vedic knowledge as it is. When Kṛṣṇa says, “This is superior, and this is inferior,” we accept what He says. It is not that we argue, “Why is this superior and that inferior?” If one argues, for him the knowledge is lost. This path of acceptance is called avaroha-panthā. The word avaroha is related to the word avatāra, which means “that which descends.” The materialist wants to understand everything by the āroha-panthā — by argument and reason — but transcendental matters cannot be understood in this way. Rather, one must follow the avaroha-panthā, the process of descending knowledge. Therefore one must accept the paramparā system. And the best paramparā is that which extends from Kṛṣṇa (evaṁ paramparā-prāptam). What Kṛṣṇa says, we should accept (imaṁ rājarṣayo viduḥ). This is called the avaroha-panthā. Brahmā, however, adopted the āroha-panthā. He wanted to understand Kṛṣṇa’s mystic power by his own limited, conceivable power, and therefore he himself was mystified. Everyone wants to take pleasure in his own knowledge, thinking, “I know something.” But in the presence of Kṛṣṇa this conception cannot stand, for one cannot bring Kṛṣṇa within the limitations of prakṛti. One must submit. There is no alternative. Na tāṁs tarkeṇa yojayet. This submission marks the difference between Kṛṣṇa-ites and Māyāvādīs. The phrase atan-nirasana refers to the discarding of that which is irrelevant. (Atat means “that which is not a fact.”) Brahman is sometimes described as asthūlam anaṇv ahrasvam adīrgham, “that which is not large and not small, not short and not long.” (Bṛhad-āraṇyaka Upaniṣad 5.8.8) Neti neti: “It is not this, it is not that.” But what is it? In describing a pencil, one may say, “It is not this; it is not that,” but this does not tell us what it is. This is called definition by negation. In Bhagavad-gītā, Kṛṣṇa also explains the soul by giving negative definitions. Na jāyate mriyate vā: “It is not born, nor does it die. You can hardly understand more than this.” But what is it? It is eternal. Ajo nityaḥ śāśvato ’yaṁ purāṇo na hanyate hanyamāne śarīre: “It is unborn, eternal, ever-existing, undying and primeval. It is not slain when the body is slain.” (Bg. 2.20) In the beginning the soul is difficult to understand, and therefore Kṛṣṇa has given negative definitions: nainaṁ chindanti śastrāṇi nainaṁ dahati pāvakaḥ na cainaṁ kledayanty āpo na śoṣayati mārutaḥ “The soul can never be cut into pieces by any weapon, nor can it be burned by fire, nor moistened by water, nor withered by the wind.” (Bg. 2.23) Kṛṣṇa says, “It is not burned by fire.” Therefore, one has to imagine what it is that is not burned by fire. This is a negative definition.

10-16

Obeisances unto You, who are time itself, the shelter of time and the witness of time in all its phases. You are the universe, and also its separate observer. You are its creator, and also the totality of all its causes.

Sikh History

Bansawalinama (1769)

pdf

Patshahi 1

Patshahi 6

Gurbalis Patshah 6
9
Kalrai raja son of > Love , lost out of lahore, maried sanodh lineage and got back lahore, Sodhi was son

Kalket raja of -> Kush under distress leared vedas after getting kicked out of village but made peace after studiung vedas vedis migrated to Punjab.. After raaja heard the vedas from them gave him etrire raj... vedis got raj back

Patshahi 10 representative

https://archive.org/details/NamdhariSikhsKabitGGS/page/n39/mode/2up

Patshahi 2

Patshahi 3

Patshahi 4



Dont use electronic devices for prayer, if needed than use with left hand.

Prem Sumarg Granth

Tyag all other images and desires from mind Amritvela Mode of passion activated at (late) night, so oafter a quick deep sleep best time to pray. Night without sleep is usually mode of ignorance so usually better to avoid for serious results At least wwash hands with water that has been stored in steel untinsel (container), though quick bath is best.

Smaadhi

Lucid dreaming

There are three positions to sleep on right, on left, on back. DMT (related to birth and death) released during rapid eye sleep,

Prophecy

Do things that you physically feel compelled to do (not with mind only or even half assed/unsure). Theres a story of a wife who would cook a cake for her husband and she would want to eat the soft part but gave it to her husband every time thinking he would enjoy it more.. One day randomly after years and years she gave in and ate the soft part and the husband remarked finally you cooked the cake all crunchy as ive been craving to eat like this for so long so moral is if we feel compelled to do something but out of personal logic it may be more just than we think. Another similar point > If you are confused about what to do when perhaps enjoy the anticipiation of evetually doing it, there's a few things you can flip just by your perspective. Besides common sense (hukam/divine will/direction of raza) animal senses are always lower in comparison however prophesy, similiar to animal senses, is higher- read Surah Al Kalf (Cave) and the story of Prophet Moses (Musa) AS and Khidr AS

Certains will gain spiritual exerience. You learn the way through thousands of acts, many thouands of instances take for example
⊛ Whoever acts according to what he knows, God will make him heir of what he does not know.
⊛ Whoever aids an unjust man, God gives the latter dominion over him.
⊛ Whoever reaches the point where all his cares are a single care, God Most High will save him from all cares in this life and the next.

roくu Senses

As the Shiekh (2024) says You should be "off" most of the time but When aligning with divine will the following are worth meditating on. The path is for you to steer after careful thought.

Kamadhenu and Kalpavriksha

If you ignore God will eventually get someone else to do and the divine will is still in play.
Always follow the Guru (See the book The Healing Power of Sufi Meditation)
On Thursdays, Fridays, Saturday (around that time) God fullfils wishes of devotees randomly.

Environment

Turn on into "meditation"/foreseeing when in a safe place where no negativity to consume, else contemplate what you received later:

Satan and Ego

Beware the mind also contains the Nafs (Maya related desire, etc eg ego eg your own incorrect logic, and stuff that will primarily benefit self) and Satan (both usually maybe unjust desires without a directed way to accomplish with Satan affecting the environment and others at the same time) dont talk to self too as that is likely Satan, there are also jin but they may benefit others so out of love perhaps they may be premisible (with love the more sins you do the love gets better) again through practice of thousands of instances you should be able to figure it out. Millions of devtas demigods etc follow the Guru so no need to try to please them etc just let them guide sometimes casually.

The Holy Qu'ran

Spend like a month studying it full time you will take from it day to day afterwards.

Shams Tabrizi (ca. 1210): Read a random sentence of Quran like love letter

Gurbani

Virag Mala

Guru Tegh Bahadurs Shalok Mehala 9 aims the mind away from worldly desires to join with God. Then the rest of Gurbani is different modes (Raga) in which one is related to Bhram-Jyoti

Raga Ramakali
A man pleases distressed wife with series of sweat words

Raga Dhanashri
A woman creates a picture painting of husband to appease her longing

Raga Jaijaivainti
As one detaches himself from worldy realm so is he rewarded with worldly pleasures and so is the diety Jaijaivanti satisfied

Raga Suhi
I think this one is in connection of love

Raga Harakh*
Glimpse of hari (the almighty great Lord)

Raga Jaitshri
Of victory depicted in Aad Gurbani with praises and qualities of the lord

Music

Rhythm

Swara

Sa: Sun
Re: Mars
Ga: (Moon effects) Formally Venus
Ma: Mercury
Pa: Moon
Dha: Jupiter
Ni: Saturn

Instruments

Morals

Lust

For lust and maybe anger always be engaged in something eg making plans for devotional activities [or maybe even qazi-devotional activities like vastu gardening] or also names of Krisna and Krisna's pastimes [including Bhagvat Geeta] gets rid of lust.
When is "lust" good it is good when you are "entitlted" to something but dont want more

Anger

If you wait 40 days to take action Satan will leave you.

Food

If you eat something and notice you get sick after eating dont eat that particualar thing (maybe try different brand)
If you notice your troat begining to hurt eat raw cinnamon
If you quickly want to undo what you ate drink pop or eat potatoes and use dates to get rid of poison in body. Avoid milk if current ratio in body seems unhealthy.
If your body is itching for water or bread (to dilute) (eg eating to much sugar) do it within 30 min and listen to body or spend the next day outside.
If your eating medicine or superfood keep eating if sweet if becomes sour in mouth you ate to much. Generally if you burp or fart you ate too much, eat only upto one intestine full.
If your feeling sick- lotions, perfume, etc can make you feel good.
>washroom wudu magic Your negative memoriez may be stored in poop etc so you can dump down out and then think about anger etc

Sins

Smoking very negatively effects sacred breath. If you do smoke or know someone that does tell them for lung health at least dont drink soda for 3 days that you smoke and vice versa.