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interpretation of this vow and his concept of TRUTH are expressed using Anekantavada of Jains.
Gandhi defined the practice of truth as: "Generally speaking, observation of the law of Truth is understood merely to mean that we must speak truth. But we in Ashram should understand the word Satya or truth in a much wider sense. There should be truth in thought, truth in speech and truth in action. To the man who has realized this truth in its fullness, nothing else remains to be known, because all knowledge is necessarily included in it. What is not included in it is not truth, and so not true knowledge; and there can be no inward peace without true knowledge. If we once learn how to apply this never-failing test of truth, we will at once be able to find out what is worth doing, what is worth seeing, what is worth reading." Gandhi relates relative truth with inner voice or one's conscience as the measure of truth and 83 untruth. He was able to lead his life following the dictates of his inner self.
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Speaking the truth is related not only to every aspect of conduct but to the practice of every other observance. Take, for instance, the case of Asvada. It is the observance which required a man not to identify himself with the taste of the tongue i.e. it involves controlling the palate. Now suppose a man who is trying to practice this vow is able to check himself from partaking of his favourite dish, but yet inwardly pines to relish the same. If he does so, he will be untruthful and also will cause lapse from the proper observance for his mind, if not his body, and so will still be enslaved to the taste. Any observance, we must remember, is a commitment of the whole person. To conclude, truthfulness and right practice of an observance go together.
To sum up, Truth for Gandhi is a much broader concept and includes both knowledge of the material world and knowledge of
Gandhi & Jainism | Pg. 155
