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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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The mother of Gnan is understanding and that understanding can be attained from the Gnani Purush. Understanding means Darshan. All You actually have to do is understand the Science. As the understanding sets in, One begins to become steady as the Self. After attaining Gnan, the veils over the Self break and the doership leaves. All the causes have dissipated, now only these effects remain. How are those effects to be suffered? For that, understand this Science! In this very lifetime, it is possible to stop the wrong conduct by developing Your understanding through Gnan. The Gnani Purush is considered the Lord of the three worlds, so what cannot be achieved there? Therefore, You should understand everything from the Gnani Purush. It is our ardent prayer that by undertaking this Purusharth (real spiritual effort to progress as the Self) of understanding the Science, mahatmas can climb the ladder of attaining the state of experience of the Self. ...

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वेद सर्वयुग्धर्म: वेदों की मूल अवधारणा (पूरक)

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वेद सर्वयुग्धर्म: वेदों की मूल अवधारणा (पूरक)

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वेद सर्वयुग्धर्म: वेदों की मूल अवधारणा (पूरक)

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जैसे पदार्थ एवं उर्जा को अलग-अलग अविनाशी एवं मात्र रूप बदलने वाला माना गया था परन्तु ये सापेक्षता (रिलेटिविटी) के सिद्धांत द्वारा सम्बद्ध कर दिए गए, उसी प्रकार अचेतन एवं चेतन को भी वेद-ज्ञान सम्बद्ध कर देता है । अर्थात् चेतन को अचेतन और अचेतन को चेतन में परिवर्तित किया जा सकता है । यह वेदों के प्रयोग से संभव है । जैसे पदार्थ को उर्जा में बदलने के लिए एक परमाणु बम में क्रांतिक मात्रा में रेडियो-एक्टिव पदार्थ चाहिए, वैसे ही अचेतन को चेतन में बदलने के लिए जो संरचनाएं चाहिए उनका वर्णन वेदों में प्राप्त होता है । अधिक क्या कहें वेद मानव मात्र के कल्याण के लिए ईश्वर का अनमोल उपहार है । पुस्तक के मुख्य विषय वेद का निहितार्थ , वेद की मूल अवधारणा, वेद के साहित्य का स्वरूप, सामवेद, यजुर्वेद में चैतन्यानुभूति द्वारा ईश्वरानुभूति, उपसंहार इत्यादि हैं ।...

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जिनमें ‘इन्द्र’ को ऋषि अपने यज्ञ स्थल पर आराधना के ऋचाओं के द्वारा बुलाता है और कहता है कि हे 'इन्द्र’ आप मेरे यज्ञ में पधारिये आपका स्वागत और अभिनन्दन है। आपके लिए ‘सोमरस' हिमालय से लाई हुई सोम वल्लरी को पत्थरो से कूँच कर, निचोड़कर सोमरस को छन्ने से छानकर दुग्ध और शर्करा मिलाकर, आपके लिए यज्ञशाला में रखा गया है। इसी सोमरस को पीकर आप ने वृत्रासुर को मारा था और उसके द्वारा सरिताओं को पर्वतों से अवरूद्ध हुआ मार्ग खोला था। आप हमारे यज्ञ में पधारिए, हमारा कल्याण कीजिए। भौतिक रूप में ‘सोमरस' की अवधारणा करने पर ऐसा प्रतीत होता है कि यह एक भौतिक पेय पदार्थ है जो शक्तिवर्धक है। इसे 'इन्द्र’ पीकर शक्तिमान होता है। किन्तु आगे ऋषि ‘सोमरस' की भी अभ्यर्थना करता है और उसी प्रकार आदर पूर्वक ‘सोमरस' को 'देवता' कह कर पुकारते हुए कहता है कि हे ‘सोमरस’ सोम देवता आप मेरे यज्ञ में पधारिए मेरा कल्याण कीजिए। आपको ही ग्रहण करके देवराज इन्द्र ने वृत्रासुर को मारा था। अतः यहाँ स्पष्ट रूप से ऋषि ‘सोमरस' में उसके चैतन्य स्वरूप की अनुभूति करके इस प्रकार की ऋचा द्वारा ‘सोम देवता’ का आवाहन करता है। यदि हम ऐसा चैतन्य स्वरूप सोम रस को न माने केवल भौतिक पदार्थ माने तो ऋचा हमारे समझ से परे हो जाती है और हमारा भौतिकता के दृष्टिकोण वाला पौरूष हमे इसके तात्पर्य को न...

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वेद का निहितार्थ , वेद की मूल अवधारणा, वेद के साहित्य का स्वरूप, सामवेद, यजुर्वेद में चैतन्यानुभूति द्वारा ईश्वरानुभूति, उपसंहार

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In Akram Vignan, the Self and the non-Self is separated through the Gnan (the Knowledge of the Self). A line of demarcation has been drawn between the two, which remains in the form of a conviction. Now, when can One experience separation from the self, from Chandubhai? In order for the separation to prevail with Chandubhai, the process of conversing with Chandubhai has definitely been proven effective; and in order to take this process to the level of experience, Dadashri has given a unique experiment in detail and that is of the mirror samayik (introspective analysis as the Self). The Self is like a mirror. Just like external things ‘reflect’ in a mirror, in the same way, the universe ‘reflects’ within the Self as well. Now, by understanding the mirror-like intrinsic functional properties of the Self, the experiment to see Chandubhai separate in the mirror, is a unique discovery by Dadashri. Dadashri says, “Just like when you are closely observing others; in the same way You should closely observe Chandubhai.” After seating Chandubhai in front of the mirror, you should tell him about as many mistakes as you can see for an hour, th...

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The Vitaraag Lords have said, “There is nothing at all that needs to be done for moksha. Just seek the One who has become free Himself; the One who has crossed the ocean of worldly life Himself, and He has the power to help countless others attain the same. Seek such a liberated Gnani Purush and follow his footsteps without any fear. If you want to attain moksha, then you will never be able to do so without the presence of a living Gnani, without having surrendered totally (samarpan) to Him, without following His Agnas.” The true meaning of samarpan is when you surrender all your wrong beliefs at the feet of the Gnani. If you surrender totally to the One you have attained patantar (the experience of the Self once the veils over the Self have broken) from, then your work will be done. When you know how to put the world aside, where no one can influence you; that is referred to as samarpan bhaav. In the current edition, Dadashri describes various ways to nurture the inner intent of total surrender and the hindrances that prevent you from surrendering totally, such as swachchhand (acting according to your own will). It is our heartfelt...

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Why would these grahs (planets) come to obstruct us? What have we spoiled for them that they would obstruct us? In reality, the nine grahs within: aagrah, duragrah, matagrah, mithyagrah, hathagrah, kadagrah, satyagrah, parigrah and purvagrah, are the ones that are obstructing us. Based on what you have heard or read about a thing, a circumstance or a person, you bind an opinion for that without even verifying its truth. Gradually it turns into prejudice. Such prejudices give rise to results far worse than those that the planets in the horoscope would. By harboring prejudice, it later results in suspicion. Suspicion is a great weakness; it is destructive to the Self. Dada says, “Let go of the prior judgments, as one is constantly changing.” It is our ardent prayer that by doing Purusharth with jagruti, mahatmas attain a life free of prejudice, through which they can progress towards the state of the absolute Self. ...

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How can you remain sincere to Dada? By following the Agnas. The Agnas are actually a great thing. With the grace and the Agnas of the Gnani Purush, and your sincerity towards your goal, everything can change. You should put into application whatever Dada says, you should not keep a single opinion that differs from Dada. Sincere does not mean ‘without mistakes’; rather a sincere person has unity of heart, he does not allow separation to arise [with the other person]. However much sincerity one has towards Dada, that much grace is bestowed upon him. Sincerity and morality are the causes that lead one to moksha. There is no need to put in any efforts for this at all; through understanding, one simply has to make his resolve strong. In the current compilation, Dadashri has given various explanations on how mahatmas can remain sincere to the Gnan and progress speedily. ...

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First comes, serving your mother and father, they are the ones who have given birth to you, then comes the service to your guru. They have obliged you since childhood by suffering many difficulties, and yet they have raised you, educated you and instilled moral values in you. One should never overlook the humility and reverence for them in this entire life. A huge gap has formed between the old generation and the new generation. The elderly cannot let go of their old-fashioned ways, while the new generation does not understand their pain, and as a result, the distance increases between them. To serve your mother and father, to respect them and to please them, this foundation is required for spiritual progress. Your worldly interactions towards them should be ideal .While explaining the importance of serving one’s mother and father, Dadashri says, “The Vitaraag Lords and many saints have also served their mothers and fathers, up until the end.” ...

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Absolutely revered Dada Bhagwan reveals the reality of the world that, “There are only two things in this world, the pure Soul and circumstances.” The pure Soul is permanent while circumstances are temporary and are of the non-Self and are entirely dependent on external factors. One becomes engrossed in that which he likes, while in that which he dislikes, he has abhorrence and he continues to suffer; all of these are still weaknesses. If your opinion changes, then equanimity will prevail during that which is liked and disliked. By maintaining awakened awareness, you should bring about equanimity during both kind of circumstances. Gradually you should come to the opinion that, ‘There is happiness only in the pure Soul and not in people or things. All of this are actually karmic accounts.’ In the current compilation, Dadashri is giving mahatmas the guidance for carrying out Purusharth to maintain samata with Gnan during likable and dislikable circumstances. ...

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After attaining Knowledge of Self, followers have attained awakened awareness of the Self, yet the filled stock of karma remains to be emptied. This filled stock of karma creates interference & its effects in worldly interactions. It is the intellect that creates interference. As long as you listen to the advice of the intellect and consider it to have value interference of intellect will remain. As one continues to follow the Five Agnas, the interference of the intellect decreases. The current edition contains a compilation of absolutely revered Dada Bhagwan’s speech on what effort as the Self (Purusharth) should be carried out in the face of interference and its effects. This will be useful to followers in the endeavor to attain a state free of interference and its effects. ...

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The essence of all scriptures, all spiritual discourses and spiritual activities is one and the same and that is to get the ‘awareness and the knowledge of Self’. The ‘main Self’ is shuddha (verily pure), but one has the wrong belief of “who am I”? This wrong belief of I am Chandu (reader should use his name) has given rise to the prakruti (nature and characteristics of a person). Published in this book are the discussions of Param Pujya Dadashri (master of spiritual science) on various aspects of pragyna, raag-dwesh, like-dislike, veetragta, gyan-agyan, darshan (vision) and such other aspects of the knowledge of the Self. This book is an eye-opener to the science of prakruti and the Self....

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Upon attaining Gnan (Knowledge of Self) from absolutely revered Dada Bhagwan, when bliss of the Self is experienced, it is understood that this worldly life is trap. Based on Gnan, the goal for rest of one’s life becomes decided, ‘I want to practice  pure  brahmacharya in this body & be an instrument in absolutely revered Dada Bhagwan's mission of salvation. After the firm  resolve of practicing brahmacharya takes place,  who weakens this resolve? There is illusory attachment towards sexuality & there is also the intent towards practicing brahmacharya. The  mind  is  in  fact  contradictory. If the mind says something that is in accordance with one’s principle, then You can accept it; however, if it shows anything that is against the goal, then you should never go according to that. The mind is not to be beaten;  rather, keys are given on how to artfully  get the mind to do work and how to separate it through Gnan & settle  it.  ...

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With the grace of absolutely revered Dada Bhagwan, followers have assuredly attained Self-realization. However, followers have attained this knowledge without discharging their karma, therefore the Self has not yet come into complete experience. If the Self is known & experienced completely then One himself is indeed God. In the middle portion of the Nischay-Vyavahar Charan Vidhi, the Vidhi for the Real and the relative, the Gnan sentences that contain ‘I am…’, such as, ‘I am full of infinite Knowledge, I am full of infinite Vision, etc. the Lord has referred to this as the Siddha Stuti. It is considered the greatest samayik. Truly speaking, these properties should be recited every day, all day long. In the current compilation, absolutely revered Dada Bhagwan explains the importance of Siddha Stuti, how it should be done, so that the infinite properties of the Self manifest....

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The entire path of the Vitaraags is of that humility (vinay). Here on Akram path, to attain Knowledge that leads to liberation,only absolute humility (param vinay) is needed. Param vinay is a state free of ego. While explaining param vinay in simple everyday language, all the way to the deep, elemental meaning absolutely revered Dada Bhagwan says, “Param vinay is when no one feels hurt by us to the slightest extent.” While explaining steadfast vinay & absolute steadfast humility absolutely revered Dada Bhagwan says, “To maintain vinay towards disrespect is referred to as steadfast vinay & to maintain vinay even when someone gives you two slaps out of disrespect, that is referred to as absolute steadfast humility. In current compilation absolutely revered Dada Bhagwan says, “However much vinay one has, he attains God to that extent and whoever has param vinay, there God can be attained entirely.” ...

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From an enlightened being’s perspective human life is a systematic series of separate circumstances. All circumstances are in form of effect, however due to ignorance, egoism & intellect one has attachment-abhorrence which gives rise to new circumstances. After attaining Knowledge of Self, ignorance is removed however antahkaran (internal functioning mechanism in every human being composed of the mind, intellect, chit & ego) remains. Now it is imperative to know how to remain free from intellect that resides in antahkaran & interferes in worldly interaction. After attaining Knowledge of Self, intellect will dissolve on its own, assuming it does not interfere within. Having surpassed the height of intellect, Param Pujya Dada Bhagwan, who is beyond intellect, explains intellect through comprehensive viewpoint. If ‘I’, as the Self, remains in its own state, then Self is indeed separate from antahkaran & a state without bondage is experienced right here. ...

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Due to merit karma of countless past lives, Akram Science is attained in this era of time cycle. One becomes aware that, ‘I am pure Soul,’ the conviction; awareness as the Self sets in; yet who obstructs experience of that state? The reason is one uses ‘inverted spectacles’ [seeing the relative] that are created from opinions & becomes bound to people, things circumstances. The only opinion one should have is, ‘This body is a betrayal.’ Even the slightest negative thought for the other person reaches him; then it develops further. There, shoot-on- sight pratikraman (to recall, apologize; resolve not to repeat a mistake) stops the vibrations from reaching the other person or it erases the ones that have reached. The moment it is erased, naturalness; spontaneity is noticeable in the speech & conduct with that person. This edition of Dadavani will help readers dissolve the veils of opinions in the form of ‘colored glasses’; progress on the path of liberation. ...

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Every human being gets caught up in situations where pressure from circumstances is such that even if he doesn’t want to make mistakes, mistakes happen & he is not able to become free from these mistakes. In order for people to eliminate their faults & to be able to make spiritual progress the Tirthankar Lords & the Gnanis have given the world the weapon of alochana-pratikraman-pratyakhyan. Through our nimit when pain is caused to other person’s ego, a ‘stain’ is formed on our relative self & in order to make that relative self pure; the only thing that is required is pratikraman! Pratikraman destroys the causes of faults & renders the faults rootless. Absolutely revered Dada Bhagwan says, “On one hand, through Akram Vignan the realm of Your real Self will be taken care of, while with pratikraman the realm of the relative will be taken care of.” With bhaav pratikraman, one will surely be able to experience inner peace & the fundamental root of attachment-abhorrence will be eradicated. ...

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To progress in religion or spirituality, purity is necessary in worldly life. But current era of time cycle is such that there is no unity of mind-speech-body. In spite of having intention of becoming pure, one cannot remain pure. The exact understanding of how this purity can be developed has been explained by absolutely revered Dada Bhagwan, through which followers open their vision to develop purity in worldly interactions. In today’s worldly interactions, if anything has been given special predominance, then it is money-sexuality-pride! In absolutely revered Dada Bhagwan’s worldly interactions, principle of purity had been ingrained such that in religion, business, life as a householder, mattes of money, sexuality & pride he remained pure & illustrated ideal worldly interactions to the world. In current edition absolutely revered Dada Bhagwan has given keys to attain purity in money, sexuality & pride by using which one can become free from all beggary & experience bliss of Self. ...

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In worldly life, each individual has to play different roles at different times for e.g., parents with their children, husband & wife, younger people with elders, boss with a subordinate, teacher & student, etc. If we classify all these relations in short, then interaction between superior & underhand [subordinate] becomes apparent. One who looks after his underhand can be referred to as a superior. To carry out interactions that hurt those dependent on you or to scold them is the greatest ego. Our ‘underhands’ are not there for us to scold. Do not ever provoke them; treat them all with respect. The Lord had only said one thing for worldly interactions, “Protect your underhand.” Whether it is superior or servant, there should be a mutual intention, helping & obliging nature. With the bhaav Purushartha (real spiritual effort) of becoming the embodiment of love in a way that does not bind vengeance with anyone, may we become successful in getting our work done, that is our ardent prayer. ...