ATMASIDDHI SHASTRA IN GUJARATI PDF

All Products in Shri Atma Siddhi Shastra Vivechan Gujarati. Je swarup samjya vinaSeve sadguru charan ne Set of CD’s &Types: VCD ₹ view. Atmasiddhi Shastra – Its Composition. At Nadiad in Kaira District, Shrimadji wrote out his famous Atmasiddhi in the form of a poetic dialogue in verses, at the A Short Summary of Atmasiddhi Shastra . Listen Attmasiddhi in Gujarati. Atma Siddhi (Gujarati: આત્મસિદ્ધિ) is a spiritual treatise in verse, composed in Gujarati by Although it is in poetry form, it is also known as Atma-siddhi Shastra as it enjoys a near-canonical status amongst the followers of Shrimad.

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This departs slightly with the traditional Jain belief See Tattvarthasutra 1. Then it would not experience either joy or sorrow on account of contact with any perishable or impure object or bhava passion. The verses 45 to 58 shastraa this chapter explains the disciple’s doubts on the existence of the soul and the gurus clarification as to why the soul exists. All the authentic scriptures helpful to the spiritual pilgrim should be studied and followed under the guidance of such a Guru.

The discrimination of these six steps has been given by him to help a Jiva Self gujaratk rightly understand and realise his own forms and nature.

Atma Siddhi – Wikipedia

The verses 92 to discuss the path to liberation and qualities of true seeker of knowledge. Hence the pupil concludes the soul does not exist and so there is no question of bondage or liberation. The pupil notes that there are so many religious paths and creed that it is difficult to understand which path leads to salvation. Such a soul eternally exists, it has no beginning and no end.

This chapter also discusses the absolute necessity of having an enlightened Guru and characteristics of such Guru. Although it is in poetry form, it is also known as Atma-siddhi Shastra as it enjoys a near-canonical status amongst the followers of Shrimad. Shrimadji instructed Shri Ambalalbhai to make out four copies of the manuscript and give one copy each, to his close and deserving disciples namely, Shri Sobhagyabhai, Shri Ambalalbhai himself, Shri Lalluji Maharaj and lastly to Shri Zaveri Maneklal Ghelabhai.

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Philosophically the soul and the shastrw are two absolutely shatsra entities like the sword and its scabbard. Later on, the doubts of the aspirant regarding the six fundamental truths, are posed and considered and conclusively replied so as to dispel them for ever and to help the disciple to see the truth in its purity. This darkness can be destroyed by light of knowledge. To follow others is a sheer waste of time.

Shri Atmasiddhi Shastra Vivechan Self Study Kit – Downloads – Shrimad Rajchandra Mission Dharampur

He then goes on to discuss the characteristics of the false believer and the true seeker of self. This that which cannot be created by matter and has always existed has to be eternal.

The soul is im a body nor its senses, nor breath.

The pupil raises the following arguments: Digambara monk Aryika Kshullak Pattavali Acharya. Furthermore, since change occurs continuously and nothing is permanent—this also applies to the soul.

Alternatively, God may be influencing the actions and karma or the actions may be influenced by the nature. Similarly, the soul also bears the result of its karma, even though the karma is lifeless. The good and bad karmas since infinity is nothing but good and bad modes of the soul, which when uprooted results in liberation.

Whoever possesses these qualities is on the correct path and he will certainly be liberated.

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Regarding the nature of the soul it is said that as it is quite different from the body, no bodily sense organ can perceive the soul. The disciple is convinced on the soul gujaratj the doer of its karma but doubts that soul bears the consequence of its actions as the karma is a lifeless and unintelligent entity and hence cannot influence consciousness.

Verses 34 to 42 discuss the attributes of a true seeker of self. Which is translated as: Guru points out that the since the knower knows the object like pots and pans, this knower is soul itself. They are unable to recognise enlightened teacher and adopt a staunchly sectarian attitude. The importance and impelling need of a living enlightened Guru is repeatedly emphasized in order to keep clear of the pride, conceit and ignorance.

Towards the end, in nine verses Shrimadji has described the effect of this soul-saving knowledge on the disciple and the disciple pays his grateful homage to his Guru for his help and advice. In the last part, the disciple is enlightened and shows his devotion to his guru.

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By attachment, avarice and ignorance, the soul binds itself, removing them with the help of atmmasiddhi Guru and the scriptures it obtains release. If the Jiva realises that its real nature is free from this atmxsiddhi state, then in a moment it wakes up and achieves Samyak darshan or right vision or perception and attaining right vision, it can quickly obtain liberation as its own real nature. This cannot happen if soul and body are the same. It is the body that undergoes change like old age and death, not the underlying substance, that is, the soul which is not destroyed.

One helps or hinders the other. All creation and dissolution can be understood by the conscious soul but the conscious soul can be known only by itself and by no other physical or visible means. Metaphysically the soul has no reason to act and so it is unattached to the body, but in worldly practical life we see the soul atmasidddhi the living body to various activities to suit its motives formed gujjarati its association with and attachment to the body.

If these steps are well followed then they can easily give birth to a fine discrimination discriminative knowledge on what is right and wrong in the human Soul. Part of a series on. Srimad then concludes by describing true teacher, true seeker and true religion. Accordingly, neither the contemplation of self nor state of omniscience can be achieved without the existence of a true living guru.

By propounding the six fundamental truths or steps, Shrimadji basically summarized what ancient Jain philosophers had been saying in various texts. They sometimes gather knowledge but do not act on it. Hence, Atma Siddhi is translated as self attainment or self realization.

On the other hand, one should not pose to be a Guru without developing proper qualities in himself.