By: Vidya Umakant Chowkimath
Albert Einstein’s Theory of Relativity might be scientifically recondite to many. It finds application in the realm of spirituality, and is of profound significance especially in turbulent times, when every concept is reverberated by Sainath Parabrahman.
Nothing in this world is perfect and can be called the ultimate truth. There are only subjective truths and relative realities. Once, Kaka Dixit, a direct associate of Sainath Parabrahman, addressed him as the ‘Enlightened’ master. Sainath Parabrahman gave an epic reply. “Kaka, my so-called ‘enlightenment’ is my subjective ‘enlightenment’. It is my ‘truth’ which could even be Maya, delusional. When you cannot relate to my ‘enlightenment’ and empathize with my ‘truth’, how can I be truly enlightened to 
you? You call me enlightened because you love me. My ‘enlightened’ state is an enigma even to myself.”
Therefore, it is a known fact that Sainath Parabrahman never wanted to be called ‘the Enlightened’ one, because he believed that enlightenment was a subjective experience and impossible for others to relate to.
Once this realization of the relativity of truth dawns, we will stop claiming and clamoring for our respective ideological and religious ‘truths’.
Einstein’s scientific theory of relativity resulted from his belief that there was no Universal Truth in this world. He also believed that no theory, idea, ism, doctrine, or conviction was universally and collectively acceptable to everyone. Sainath Parabrahman said that even if one person in the entire world doubts the veracity of something, that thing loses its universality. This is important. Doubt of even one person can shake the foundations of an established truth. Sainath Parabrahman believed that there are no facts, only interpretations. Those that we call truth are a matter of subjective interpretation and those that we define as reality are an individual’s perceptions. Truth comes in fractions. It is like looking at Mount Kailas from a faraway 
Manasarovar from different angles. Every angle will provide a unique image of the Kailas Mountain. Those images are fractionally true but not wholly true.
The same can be said about all man-made faiths. None is universally true but could be partially true. When all partial and half-truths come together, a complete Truth may emerge. But all religions suffer from spiritual hubris and labor under the erroneous belief that each one is the best. This is practically impossible and pragmatically infeasible. The very definition of objective certainty is but an illusion. Our insistence on a universal truth is an illusion. Sainath Parabrahman says ‘Har zarra apni jagah pe aaftaab hain’ – Every particle is the sun in its own right.
The acceptance of the limitations of Truth makes us humble and enables us to look at every phenomenon as a part of a larger reality of Sainath Parabrahman but never the only reality. We need to imbibe the spirit of acceptance and avoid insistence on all matters. As Sainath Parabrahman says, “Truth is also like the Universe. It expands continuously and never remains static.”
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