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“यथार्थ गीता” के लेखक एक संत है जो शैक्षिक उपाधियों से सम्बद्ध न होने पर भी सद्गुरू कृपा के फलस्वरूप ईश्वरीय आदेशों से संचालित है | लेखन को आप साधना भजन में व्यवधान मानते रहे है किन्तु गीता के इस भाष्य में निर्देशन ही निमित बना | भगवान ने आपको अनुभव में बताया कि आपकी सारी वृतियाँ शान्त हो गयी है केवल छोटी – सी एक वृति शेष है – गीता लिखना | पहले तो स्वामीजी ने इस वृति को भजन से काटने का प्रयतन किया किन्तु भगवान के आदेश को मूर्त स्वरुप है, यथार्थ गीता | भाष्य मैं जहाँ भी त्रुटि होती भगवान सुधार देते थे | स्वामीजी की स्वान्तः सुखाय यह कृति सर्वान्तः सुखाय बने, इसी शुभकामना के साथ | श्री हरी की वाणी वीतराग परमहंसो का आधार आदि शास्त्र गीता – संत मत – १०-२-२००७ – तृतीय विश्व हिन्दू परिषद् - विश्व हिन्दू सम्मेलन दिनाक १०-११-१२-१३ फरवरी २००७ के अवसर पर अर्ध कुम्ब २००७ प्रयाग भारत में प्रवासी एवं अप्रवासी भारतीयों के विश्व सम्मेलन के उद्गाटन के अवसर पर विश्व हिन्दू परिषद् ने ग्यारहवी धर्म संसद में पारित गीता हमारा धर्म शास्त्र है प्रस्ताव के परिप्रेक्ष्य में गीता को सदेव से विधमान भारत का गुरु ग्रन्थ कहते हुए यथार्थ गीता को इसका शाश्वत भाष्य उद्घोषित किया तथा इसके अंतर्राष्ट्रीय मानव धर्म शास्त्र की उपयोगिता रखने वाला शास्त्र कहा | – अश...

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शास्त्र : परमात्मा में प्रवेश दिलानेवाले क्रियात्मक अनुशासन के नियमों का संकलन ही शास्त्र | इस दृष्टि से भगवान श्रीकृष्णोक्त गीता सनातन, शाश्वत धर्म का शुद्ध शास्त्र है; जो चारों वेद, उपनिषद, समस्त योगशास्त्र, रामचरित मानस तथा विश्व के सभी दर्शनशास्त्रों का अकेले ही प्रतिनिधित्व करती है | गीता मानव मात्र के लिए धर्म का अतक्र्य शास्त्र है | परमात्मा का निवास : वह सर्वसमर्थ, सदा रहनेवाला परमात्मा मानव के हृदय में स्थित है | सम्पूर्ण भावों से उसकी शरण जाने का विधान है, जिससे शाश्वत धाम, सदा रहनेवाली शान्ति तथा अनन्त जीवन की प्राप्ति होती है | सन्देश : सत्य वस्तु का तीनों कालों में अभाव नहीं है और असत्य वस्तु का अस्तित्व नहीं है | परमात्मा ही तीनों कालों में सत्य है, शाश्वत है, सनातन है | ...

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अनुक्रमणिका प्राक्कथन प्रथमोऽध्यायः(संशय-विषाद योग) द्वितीयोऽध्यायः (कर्मजिज्ञासा) तृतीयोऽध्यायः (शत्रुविनाश-प्रेरणा) चतुर्थोऽध्यायः (यज्ञकर्म स्पष्टीकरण) पञ्चमोऽध्यायः (यज्ञभोक्ता महापुरुषस्थ महेश्वर) षष्ठोऽध्यायः (अभ्यासयोग) सप्तमोऽध्यायः (समग्र जानकारी) अष्टमोऽध्यायः (अक्षर ब्रह्मयोग) नवमोऽध्यायः (राजविद्या जागृति) दशमोऽध्यायः (विभूति वर्णन) अथैकादशोऽध्यायः (विश्वरूप-दर्शन योग) द्वादशोऽध्यायः (भक्तियोग) त्रयोदशोऽध्यायः (क्षेत्र-क्षेत्रज्ञ विभाग योग) चतुर्दशोऽध्यायः (गुणत्रय विभाग योग) पञ्चदशोऽध्यायः (पुरुषोत्तम योग) षोडशोऽध्यायः (दैवासुर सम्पद् विभाग योग) सप्तदशोऽध्यायः (ॐ तत्सत् व श्रद्धात्रय विभाग योग) अष्टादशोऽध्यायः (संन्यास योग) उपशम...

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This book has alphabetically arranged all the verses of the Shri Ramacharitmanas. This book makes reference easy for readers by enabling them to quickly search for verses by using the first word of each verse. It has been arranged with Hindi alphabets only....

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This book has alphabetically arranged all the verses of the Shri Ramacharitmanas. This book makes reference easy for readers by enabling them to quickly search for verses by using the first word of each verse. It has been arranged with Hindi alphabets....

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Ācārya Samantabhadra’s Stutividyā (In Sanskrit and Hindi) (Jinaśataka) Main Author: Ācārya Samantabhadra Editor: Vijay K. Jain Divine Blessings: Ācārya Viśuddhasāgara Muni Publisher: Dehradun : Vikalp Printers, October 2020 Subjects: Jainism – Doctrines – Early works to 1800 Jaina Philosophy – Early works to 1800 Description: L + 222 p. ; 24 cm x 17 cm ISBN: 9788193272671 Format: Book; Hard-bound Language Note: Sanskrit and Hindi Keywords: sarvajña, divyadhvani, stuti, parigraha, samavasaraņa, kevalajñāna About the Book: ‘Stutividyā’ by Ācārya Samantabhadra (circa second century CE) is the adoration of the twenty-four Tīrthańkara, the Most Worshipful Supreme Beings. In his earlier masterpiece work ‘Svayambhūstotra’, Ācārya Samantabhadra had expressed his devotion to the twenty-four Tīrthańkara in a highly analytical manner, establishing the supremacy and inviolability of their Doctrine. ‘Stutividyā’, however, is the epitome of poetic dexterity; in its 116 verses, Ācārya Samantabhadra has used the most amazing figures-of-speech – alańkāra – that make the composition highly ornate, inviting and, at places, extremely dif...

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This book is meant for readers of the Hindi language. It retains the original Hindi text while also providing an easy way to reference the verses.

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Hu (the ‘I’) is the pure Soul, the original Parmatma (absolute Self), which is of 360 degrees! Bavo is the middle Antaratma (the interim state of the Self) and Mangaldas is Chandubhai [reader is to substitute his/her name here], the mind, speech and body! The physical body, all that is encompassed in Mangaldas. In short, the physical part belongs to Mangaldas, the subtle part and the causal part belong to bavo and Hu is the pure Soul. What should be done to dissolve the bavo? If you don’t side with the bavo, then its lineage will never increase. When the effects of the bavo are endured with Gnan, the bavo starts to come into Hu. Now as the bavo becomes pure, the Science will manifest! For the first time in 1987 in America, He had revealed the mystery of Hu, bavo and Mangaldas, and He had said, “I am giving you the ultimate Gnan. Now, nothing at all beyond this remains to be known.”It is our ardent prayer that mahatmas clearly experience their Own state through this Science....

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For the one who wants to have the clear and distinct experience of the Self in this body itself, it would be impossible to achieve it without the greater purity of brahmacharya (celibacy through mind, body, and speech. As long as there is the subtlest wrong belief that there is happiness in vishay (sexuality), the subatomic particle of vishay will not get completely exhausted. Until the wrong belief leaves completely, one has to maintain jagruti of the utmost subtle form. Worldly life persists on the foundation of sexuality. For mahatmas, when the jagruti that ‘I am pure Soul’ arises the vision becomes pure.There should be the resolve to ‘grasp’ the root of sexuality and to never make the mistake of looking at someone with a sexual intent. It is our ardent prayer that jagruti remains towards that and purusharth commences to make the vision becomes pure by doing pratikraman for the mistakes....

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Absolutely revered Dada Bhagwan [Dadashri] always used to say that this jatra is the discharge of the karma ‘we’ have bound in the last life. The purpose of it is to wash off the viradhana (to go against another living being) ‘we’ have done knowingly or unknowingly in the past. ‘We’ do not organize a jatra with doership. Actually, the purpose of a jatra is for the sake of the Self and for the sake of bhakti (the Lord’s worship that brings one closer to the Self). It is indeed in a jatra that mahatmas get the opportunity to exhaust their prakruti (non-Self complex) by Seeing it and break their tubers. Dadashri always used to say that you should keep such awareness that no one gets hurt wherever you go on a jatra and you should follow the rules of that place, then that is a true jatra. The main purpose is that day and night they become familiar with the Gnani Purush, they get to observe His worldly interactions, His internal state, and His natural and spontaneous state....

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By attaining Knowledge of the Self from the Gnani One becomes impartial. Until one does not become impartial, he cannot see the mistakes of becoming one with the body and mind. But due to the pressure of circumstances the prakruti gets entangled. There Dadashri says to remain vitaraag (absolutely detached) towards the prakruti, do not have attachment or abhorrence, do not defend it either. To not become one with the mistakes of the non-Self complex is certainly true Purusharth (real spiritual effort to progress as the Self). For example, how to See with separation in different circumstances, to not become one with the body and mind, to do penance etc. By defending [mistakes] the prakruti will be protected and by following the five Agnas, the Self will be protected. That is why mahatamas should now remain in the attentive awareness of the Self and oppose the prakruti. In the current edition, keys are attained to begin Purusharth against the protection of kashay....

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Those seeking to lead a spiritual life inevitably face challenges in their sincere pursuit of spirituality and practice. As spiritual development progresses, facing the many unintentional mistakes made through mind, speech, and conduct can become disconcerting. Naturally one begins to wonder, “Is it too late to apologize?”, “How to forgive and forget in unhealthy relationships?” and, “How to forgive yourself - both for mistakes of the past and for ongoing mistakes in the present?” One of the most powerful tools for spiritual healing of both past and present is repentance with sincere apology. Yet, among the many spiritual books available today, it is rare to find a concise scripture on forgiveness. In the book “Pratikraman: Freedom Through Apology & Repentance”, Gnani Purush (embodiment of Self knowledge) Dada Bhagwan describes the spiritual power of forgiveness prayer, and offers a precise formula for asking for forgiveness. This abridged version of Dadashri’s book “Pratikraman” allows anyone seeking to practice spiritual forgiveness prayer to easily understand how to repent, how to forgive someone, and how to begin fo...

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In order to remove the divisiveness due to differences of opinions between religions, Param Pujya Dadashri has established a grand Trimandir eliminating the divisive view. In which, on one side, there is Lord Krishna, on the other side, there is Lord Shiva, and in the middle, there is the present Tirthankar Shri Simandhar Swami. People from every religious sect will be able to enter this Trimandir, without any feeling of separation. While explaining the science of the temple, Param Pujya Dadashri asks, why has this idol been placed? He elucidates that there is a prayer to God behind it, ‘Sir, You have eternal bliss and I have temporary happiness. I, too, desire eternal bliss.’ God actually resides within; He is to be sought out. Now after attaining Gnan, along with following the five Agnas, the ultimate goal of mahatmas should be to develop exclusive worship for the living Lord Shri Simandhar Swami, form a connection with Him and attain His shelter in Mahavideh Kshetra....

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Absolutely revered Dadashri says, “‘We’ were receiving liberation, but ‘we’ delayed it for the sake of discovering this vyavasthit! From infinite lives, I was seeking precisely this that, ‘On was basis does this world run?’ It is due to that that this unprecedented Akram Gnan was attained. The world was gifted with an unfailing and simple path to liberation and spiritual seekers attained the Self through a one-hour experiment of Knowledge that separates the Self from the non-Self.While remaining in worldly life and doing business or work, One is to remain as the Self, then doership seeps in, at that time the Knowledge of vyavasthit will keep him in the state as a non-doer. It is our ardent prayer that may the aphorisms of vyavasthit shakti set in the hearts of mahatmas, and along with that, may they understand the Science of vyavasthit shakti and begin the progress as the Self of following the third Agna and climb the steps of experience as the Self. ...

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Param Pujya Dadashri used to say that after attaining Knowledge of the Self (Gnan) in 1958, ‘we’ started Seeing the faults of the past. ‘We’ could See about three thousand faults every day. After doing pratikraman for four years for all the faults, He reached the state of the Gnani. The Gnani Purush does not have a single gross or subtle mistake! He only has subtler and subtlest mistakes. He does not miss out on staying in His own state as the Self, and He discloses and cleans off the incidences in His life in which mistakes were made in worldly interaction while in the state of ignorance. Here, the elevated level of Dadashri’s internal state has been revealed in His own words. The ardent prayer is that now after knowing the jagruti of this Dada, mahatmas recognize their faults for their own Purusharth (progress as the Self), and they attain the subtler and subtlest level of understanding of how to use the ‘weapon’ of pratikraman, and begin Purusharth in that direction....

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What is one bound by in this world? Why does one have to suffer pain? How can liberation be attained? Dadashri says, “In this world, one is bound by his own mistakes. No object has bound one in this world; one is bound by his own blunders and mistakes!”. In the current edition, the mistakes Dadashri made through the ego before attaining Gnan, and after attaining Gnan, his meddling, harsh speech etc had been missed out on, have been compiled. While opening up the ‘book’ of His life, Dadashri has disclosed all of his mistakes in worldly interaction to mahatmas. He has done alochana (heart-felt confession of a mistake) and pratikraman (asking for forgiveness for a mistake) and has become free from His mistakes! Here, Dadashri teaches mahatmas the lesson to recognize their own mistakes, repent for them and become free from mistakes, and when the mistakes come to an end, then the authority of the Self will be experienced here itself....

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Sometimes due to lack of understanding or pressure of circumstances; every human being becomes trapped in such situations that even when he does not want to make mistakes in worldly interactions; mistakes happen, and is not able to become free from them. Hence to destroy their mistakes and to find the right way to live life, the Tirthankara Lords and Gnanis have given the unfailing weapon to the world in the form of alochana (confessing the mistake to the Lord within), pratikraman (asking for forgiveness) and pratyakhyan (making the firm resolve to never repeat the mistake). The incidences of the gross, subtle, subtler, subtlest mistakes of absolutely revered Dadashri before attaining Gnan and after attaining Gnan, and how he had done pratikraman after recognizing them have been compiled here. In order to understand the significance of the pratikraman He had done let’s study in depth three consecutive Dadavanis on the topic of pratikraman, so that we get the right vision to do so....

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Through the grace of the Akram Vignani, absolutely revered Dadashri, we have attained Atma Gnan (Knowledge of the Self). Upon attaining this Gnan, ‘I am the Self’ sets in conviction one hundred percent, in jagruti (awakened awareness) fifteen percent, and in anubhav (experience) two percent. This worldly life is the result of abhyaas (a regular practice) of ignorance of the Self (agnan). Now, you will be able to become free from worldly life by practicing the five Agnas given by Pujya Dadashri. The extent to which the five Agnas are followed, that much jagruti arises; jagruti itself is Purusharth. In the current edition, the word ‘abhyaas’ has been explained. It is our ardent prayer that mahatmas now understand this, do abhyaas of it, use the five Agnas in everyday life and begin the progression of experiencing the state as the Self....

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Dadashri says that whatever comes to us in this life is indeed the account of our own karma. On the basis of karma of the past life, the energy of scientific circumstantial evidence (vyavasthit shakti) gives result in this life. There is no interference of anyone in that. Of our own karma, and that is vyavasthit (scientific circumstantial evidence). There is no interference of God in that! You are whole and sole responsible for your life. Vyavasthit can actually only be understood after attaining the Self! The world is indeed vyavasthit, there are no two ways about it, but if the one who has ego (ahamkaar) says that it is vyavasthit, then interference (dakho) happens. If one understands vyavasthit completely, then he will attain absolute Knowledge(keval Gnan).The ardent prayer is that the present compilation is helpful for mahatmas to understand the Knowledge of vyavasthit as it is and attain a state free from interference....

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Param Pujya Dada Bhagwan (Dadashri) says that, “Just as night comes after day and day comes again after night, in the same way circumstances continue to change. However, many times a person becomes unhappy simply due to his greed. During such times, one should see whether or not there is money to purchase food tomorrow; he does not need to see anything beyond that. And if one has become bankrupt financially, there is a wife, family, hands, legs, eyes etc, for sure! Therefore, he should set this understanding and be content. A wise person sees what he has and remains in bliss. Profit and loss is dependent on merit and demerit karma. When merit karma unfolds there is profit and when demerit karma unfolds there is loss. Therefore, you are destined to profit and loss. So, you do not think about loss, even then you incur a loss, in the same way you will make profit without thinking about it. In the current edition, beautiful keys have been given by Dadashri regarding which understanding can be set when financial problems arise, and these have been compiled here. That will make us free from worries and problems and help us to progress on ...

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Whilst explaining the exact definition of love, absolutely revered Dadashri says, “That which does not increase or decrease is real love.” That which increases and decreases is not love, but it is considered aasakti (inner tendency inclined towards attraction that attaches). In this era of the time cycle, where would one be able to witness such pure love that is without selfish motive, without aasakti? Experience of that love has taken place simply in the direct presence of Dadashri. Whosoever has gotten a taste of his oneness even just one time, such a person has not been able to remain without His compassion and love. Simply put, love means that one does not see negatives or faults in anyone. In which there is no selfishness, no expectation, no accusation, no rules, no divisiveness due to difference in opinion, no intense mental note, no authority, no separation…in short, there is no ego or ‘my-ness’. In the current edition, Dadashri has given practical steps on where to begin in order to become the embodiment of love in one’s very own home. ...

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One who has experienced the Self completely, and is capable of making others experience the Self, through the grace of such a Gnani Purush, the Self is attained naturally and spontaneously as a result of the merit karma of infinite past lives. This however, is in the form of conviction. Now as awareness that, ‘I am the Self’ (jagruti) increases, the Self along with Its intrinsic functional properties will come into experience. The original Self is Itself Gnan, It is light. On the basis of that light, everything is seen, it is understood and known. Therefore, its intrinsic nature is to See and Know. In the current compilation, Dadashri has described the intrinsic functional properties of the Self that He has experienced. It explains how to put these properties into application theoretically and practically. After attaining Gnan, by following the five Agnas jagruti increases for mahatmas, then when They follow the five Agnas with jagruti, They experience the state as the pure Soul. Our only ardent prayer is that the Mahatmas ultimately reach the natural and spontaneous state as the Self, and experience constant freedom and the constan...