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but not correct at the same time and in the same circumstances.26 During his Satyagraha moment, he observed
I have deliberately discussed this question with much minuteness as I wish the reader to understand different viewpoints in order that the reader, who has not so far done so, may acquire the habit of appreciating and respecting the varieties of viewpoints. Such large mindedness and patience are essential to the understanding of Satyagraha and its practice and principle.27
Gandhi's inspiration for the definition of truth is similar to the doctrine of Multiplicity of viewpoints Anekantavada of Jains which states:
Anekantavada is based on the definition of Truth/reality i.e. reality is with origination-decay-permanence simultaneously implying that an entity is continuously changing and so is the knowledge about it. Since permanence is directly opposite of originationdecay; Anekanta says that the opposite attributes co-exist simultaneously. An important feature of Anekanta is that our knowledge is relative to our own intentions or level of knowledge. The three pillars of Anekanta doctrine are relativity, simultaneous existence of opposites and reconciliation. Anekanta imparts impartiality, non rigidness or openness and collaborative aspects in our thought process.28
Incidences which demonstrate Gandhi applying this doctrine are: His handling of the first case for Dada Abdulla is a shining example in which he brought both warring parties together for arbitration so that none is hurt. It became the hallmark of his legal practice.
Though Gandhi was fighting for Indians against British Government, yet in case of external threat to the latter he suspended the non-participation of the Indian population in public services and offered his assistance to them. He was
Pg.56 Gandhi & Jainism