This chapter is the English translation of Gujarati Book Title - Sadhak and Sathi Author - Shri Atmanandji (Dr. Soneji) CHAPTER - 26 PRINCIPLE OF RELATIVITY (SAPEKSHATANO SIDHDHANT or SYADVADA) It is obvious that many different characteristics or virtues are visible in nearly every object in the world. Therefore, we are inclined to have true knowledge of the objects, we will have to cultivate the vision that precisely embraces all these traits. If we know an object, just by one or two of its traits, knowledge of other traits will not possibly dawn on our mind. The knowledge that is not all sided is imperfect and therefore, not totally authentic. It is therefore proper that we accept the principle of relativity and desire authentic knowledge of an object thereby. Application in Daily-Life: In our daily life we have well accepted and adopted the principle of Relativity. To illustrate, though everyone is an individual, he is somebody's son, father, husband, uncle, employer or employee. He is, as compared to others, fair skinned or dark skinned, tall or short, intelligent or foolish. We deal with others precisely in accordance with our worldly relation with them. Our dealing is not the same with all. In the old ages, when a person writes a will, he generally gives the maximum share of his property to his spouse and children. Then the rest goes to the other relatives, like brothers, sisters, and parents and a fixed amount is set aside for religious and charitable purposes. Thus, our worldly dealing with one and all proceed in compliance with our relation with them. It is therefore certain that in our dealings in life, we follow the principle of relativity. In the realm of ultimate reality, as in our worldly dealings, the principle of relativity explains to us in a unique manner the science of truth, having set aside all obstinacy and contradictions. This vision of relativity is highly beneficial and therefore useful to us, for grasping the precise nature of the Soul (Atma) and for progress on the path of liberation. The spiritual activity (Sadhana) for liberation is not dependent upon whether the Soul (Atma) is pure or impure, eternal or non-eternal. If the Atma is absolutely pure, the great efforts for its purification by a Sadhana is not justified. Again, if Atma is absolutely impure by nature, no effort can make it pure. This is because it is not possible for an object to change its inherent nature. Again, this very principle of relativity is very useful in Sadhana, on the path of liberation. Some philosophers state that perfect liberation is possible only through knowledge, but if we accept this view, then good conduct, self-control, austerity, renunciation, and detachment will prove to be meaningless with reference to it. Again, if we believe that liberation is possible only through good conduct. How will its adoption be possible without knowing the precise nature of self control, austerity, and renunciation? No real ascetic discipline or self control is attainable, without true knowledge about the subjects concerned. Therefore the attainment of liberation is not possible through the path of good conduct alone. We know things by enlightenment but, if real faith and conviction do not evolve in the heart, the mind remains full of doubts and is hesitant, with the result that taking recourse to the path of liberation is not possible. Genuine faith is therefore required for the attainment of liberation. In this manner, the principle of relativity is very beneficial to the Souls (Jivas) desiring liberation through progress on the path of Sadhana. People who have mastered the principles governing the path of liberation, explain that success is possible through genuine faith (Samyak Darshan), true knowledge (Samyak Jnan) and righteous conduct (Samyak Charitra). Again, one question arises: "If the direct path of liberation is of the nature of absolute experience (Nirvikalpa - Samadhi) of Soul (Atman), how will the attainment of liberation be possible?" The reply will be this: The impressions of Existence (Sat) gets a firm hold on the Atma and enhance its prowess. Give heat to an iron-rod, and it can take any shape. Dirty clothes, soaked in soap, beaten or rubbed get cleaned. Only then can a dye, color or indigo, be applied to them uniformly. In a similar manner, just as the prowess of Atman, is enhanced by the practice of the Sadhana of dualistic (Sa-vikalpa) knowledge, vision and conduct, the experience of absolute Samadhi (Nir-vikalpa) is quickened and its experience grows deeper. The Sadhaka gets liberated when the stigma of all actions is washed out by the prowess of deep Nirvikalpa Samadhi at its appropriate stage. Thus, the prowess of the practice of Savikalpa Sadhana leads to the attainment and success of Nirvikalpa Samadhi and this gives rise to a state of freedom from all bondages (Karmas) in the end. This Sadhana is known as "Bhedabheda-ratna-traya" (i.e. the three jewels of distinction and non-distinction in philosophy), and the concerned philosophy is known as "Sapekhsha Darshana" or "Anekanta Darshana" in Jainism. In this manner, this principle of relativity is extremely beneficial and useful. Both in worldly dealings as also in the Sadhana of the Absolute. The Sadhaka can grasp it thoroughly only through the preaching of an enlightened preceptor. He attains to the experience of bliss in this life as also in the life hereafter, and in the end, attains the state of absolute emancipation or liberation. Glory of the Principle of Relativity: 1. It is just the precise discrimination that is propounded and eulogized in all schools of philosophy; it is also known as Syadvada, its masterly elucidation which easily explains the truth, is the principle of relativity. 2. The vision of relativity is actually one that sets at rest the logical contradiction that is apparently seen between the absolute and the relative. This unique vision of "having many facets" (Anekanta) brings all controversy to an end, so judicious persons resort to it. 3. The vision of relativity is the real vision; vision of the absolute alone is not valid. Only this vision of relativity leads to the success of all worldly dealings. 4. Our salutations to the noble sages, who have provided the doctrine of Syadvada indicating that no doctrine is nullified. Let one who desires to resort to the path of the wise, become detached in the matter of various viewpoints, let him not be insistent that any doctrine alone is absolute truth. Let him not offend any living being by such insistence, let him not even desire to do so. LIVING EXAMPLES OF THE PRINCIPLE OF RELATIVITY (1) An aspirant (Sadhaka) once sought guidance from a sage (Acharya). The following was the conversation between them: Sadhak: "Well Sir! Which is the best spiritual activity (Sadhana) for me?" Acharya: "Some religious books be studied regularly." Sadhak: "Should I also recite the Mantra of my God?" Acharya: "Do that also, but your mind should concentrate on the virtues of God not on the God." Sadhak: "On whom should I meditate?" Acharya: "Meditate on any person of a good character who has knowledge of Soul (Atma)." Sadhak: "Are not religious activities and practices important? It seems that you put most emphasis on the intention or aim of the religious activity (Sadhana)." Acharya: "Both religious activities and the intention or aim behind the activities are correlated. The purpose of spiritual Sadhana lies in not forgetting the aim, through constant awareness of Soul (Atma). If the aim will remain intact, practices will also progress properly." (2) In 1930 a Jain monk, Acharya Shantisagar, was spending the four months of the rainy season at Lalitpur in Madhya Pradesh. The Acharya did not have a good high school education. However, his intellect was shining through constant pondering and study of what was heard from his preceptor (Guru), and deep concentration and repeated meditation on what was heard. A renowned scholar (pundit), Shree Devakinandan had come to Lalitpur at that time. He inquired of the Acharya, "Sir! One question has been disturbing me for a long time. May I ask it with your kind permission." After getting permission, he asked, "Religious scriptures have indicated that there are 8.4 million faults of human beings. How can a monk remember 8.4 million faults? Without memorizing, how will their full observance be possible?" The Acharya replied, "Your inquiry is serious and important. Just as monks are asked to become dispassionate and detached towards all external objects, they are also asked constantly, to meditate on their Soul (Atma). Thus when the Atma of the monk merges in meditation, the true monk automatically observes all 8.4 million faults. It is not necessary to keep a separate account of these." From the religious book Niyamasara (Gatha 93), it says, "A monk (Sadhu) gives up all faults as he merges him self in meditation." When the pundit heard this reply he felt happy, he was fully convinced. This is the fruit of the unique method of knowledge which is relative. (3) Mahatma Kabir was a renowned saint, devotee, and socio-religious reformer of the medieval age in India. He was one of the pioneers of the "Devotional Movement" of the middle ages. His personality was multi-faceted. He influenced both the ordinary people and learned people and had millions of devotees, dozens of institutes and huge spiritual literatures at his credit which are all popular to this day. Once a person committed a great sin and regretted it later. Friends advised him to see Saint Kabir and explain to him what happened. Saint Kabir may ask him to undertake a penance for his sin. When the man came to Kabir's house, he was not there. The man narrated his sin before Kabir's wife. She asked the man to recite the name of God three times in all concentration and devotion. This was a simple punishment but with this, the man cultivated devotion towards God. Saint Kabir came to know of this and asked his wife, "Why did you ask him to utter God's name three times and not once?" His wife replied, "I asked him to utter God's name three times, so that he can remember God in three ways: via mind, word, and body." Hearing this, Saint Kabir was delighted and he complimented his wife.