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I am the Soul
this way, and it can be that way too. Both statements can be true in their contexts. The same statements could be proved false by considering them out of contexts. But where there is a harmonious view taken, there is no scope for insistence or falsehood. That is why Gurudev is telling his disciple that you have heard the principles of several religions and philosophies; now compare them with the principle of syadvad so that their purity-truth becomes tangible.
The other suggestion that has been made is to avoid a choice. Attachment and aversion give rise to vikalpa – choice or preferences. Where the attachment and aversion in a jiva begin to diminish, there the state of indifference - nirvikalpa develops. Vikalpas are the reason why there can be attachment towards one religion-sect-community and aversion towards another. That also leads to the belief that this religion is true or false. The jiva measures up a religion by looking at the superficial rituals and vows. And then falls prey to the belief that the rituals acceptable to the community in which he believes are only true, while all others are false.
For instance, a Sthanakwasi shravak will tie a piece of cloth across his mouth while performing samayik. A Derawasi – murtipujak temple-goer shravak would hold the same cloth in his hand, while the Digambar would not have the cloth at all. If all three were brought together and asked which one of their practices was true, can you imagine what would be their reply? All of them would insist on their practice to be right and fight the other two. The Sthanakwasi would say, “If someone performs samayik with an uncovered mouth that would be sacrilege, therefore what I do is the right thing, and the other two are wrong.' A derawasi would say, 'The mouth-covering has to be held in the hand during samayik, and if that is not done, then the samayik is futile.' While the digamber fellow would say, 'The mouthcovering is itself an acquisition - parigraha, therefore both these
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