162
Aptavani-4
are all ‘relative’ religions. Those religions and ‘this’ (religion of
the Self) have nothing to do with each other. This is the ‘real’
thing. A relative religion means that it leads you forward ‘step by
step’. Even then, it is still a ‘relative’ religion (dharma); it is not
‘real’. Where there are sects and viewpoints; not a single
religion can be real. Where there is sectarianism (gachha) or
viewpoint (mata), there is no passage to moksha. Partiality
(paksha) and moksha are contradictory to one another. There
is an even greater karmic bondage with viewpoint among sects
(gachha-mata), than for someone living in the worldly life!
Moksha (liberation) is attained through the Vitarag
dharma (religion of Vitarags). Religious sect (sampradaya) is
considered as ekantik (adhering to a single viewpoint). The
Vitarag religion is not ekantik; it is anekantik (accepting of all
viewpoints). The Vitarag exists on the outside of all sects. The
Vitarag dharma is void of matbhed (difference of opinions).
‘Ours’ (Akram Vignan) is anekantik path (accepts all
viewpoints). Here there are Parsis, Jains, Muslims and Hindus.
The discussions here are acceptable to all. The speech here is
syadvaad (embraced by all). In a religion where there is just
one single viewpoint, just one kind of people will flock to it. And
they will all share the same common views; no one else will go
there. The Vitarag’s speech can put an end to all misery. As
long as there is disagreement and sectarianism; not withstanding
the path of moksha, one has not even attained religion. One has
understood nothing.
Questioner: When can it be said that one has understood?
Dadashri: When conflicts and worries are gone, then you
can say that you have understood. If conflicts or worries do not
arise within a person, whether someone insults him, or slaps him,
or even if as soon as he gets into a car, he is told to get out of
it, then he is said to have understood. Otherwise, how can you
consider him as having any understanding?