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beings) and Ajiva (Non-living). Both are infinite in number.52 Reality comprises permanence and change, multiplicity and identity as well as universality / generality simultaneously.53 It therefore considers both permanence as well as change as real.
On the other hand, Gandhi's definition of Sat: "Truth is God nothing else, nothing less.... The nearest word answering to Truth in Sanskrit is Sat, Sat means 'being'. God alone is Sat. He alone is; nothing and no one else is."54 Further he said, I am an Advaitist, and yet I can support Dvaitism. The world is changing every moment and is unreal; it has no permanent existence. But, though it is constantly changing, it has something about it which persists, and is therefore, to that extent, real. God may be called by many names so long as it connotes the living Law of Life-in other words, the Law and the Law giver rolled into one. Everyone has faith in God, though everyone does not know it. For everyone has faith in himself and that multiplied to the nth degree is God.55 These statements of Gandhi look at sat / realty as per Jain doctrine of Anekantavada which was so dear to Gandhi. Anekantavada implies viewing an object or an event from at least two viewpoints, namely Absolute viewpoint and the Practical viewpoint. Both these viewpoints are to be taken simultaneously as the Absolute viewpoint leads to eternal nature of self while the practical viewpoint relates to the existing state of the soul embodied as human or other forms of living beings. Gandhi's definition of sat here seems to address the Absolute viewpoint only.
Further speaking of Truth, Gandhi said that for humans it is a relative term. Gandhi also talked of each philosophical issue from these two viewpoints, like from Absolute viewpoint the Krishna in the Gita is said to be the inner self /soul (God like) and from the practical social viewpoint leads to believe Krishna, the lord, the historical person who lived as an Avatar or
Pg.144 Gandhi & Jainism
