Book Title: World of Philosophy
Author(s): Christopher Key Chapple, Intaj Malek, Dilip Charan, Sunanda Shastri, Prashant Dave
Publisher: Shanti Prakashan
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free from illusions, or unreal which means one has to be free from false - knowledge. Experiments with Truth, to him, are experiments to remove ignorance or illusions. If the ignorance or illusions is removed, then only knowledge of True reality is possible. If the total ignorance is removed, total or 'pure' knowledge will be attained. In our philosophic terms we can say that experiments with Truth are Epistemological; the moment ignorance goes Truth (reality) is realised and so it results in to an ontological experiment. The passing away of ignorance and the attainment of knowledge is not in succession or one after the other. It becomes simultaneously. According to Gandhi removal of ignorance is attainment of knowledge.
Let us see something more about what Gandhi says. According to him one cannot attain the whole solid block of Complete Truth, one attains it step-by-step. 'I cannot get my Truth all at a time. Here Gandhiji accepts Jainism's Syadvad. He in fact, gets the answer to a question why others think about Truths contradictory to my Truth? According to him, everyone realises Truth at his own level and so what is Truth for one is not necessarily Truth for others (Relativistic approach). Regarding the Relativistic or Pluralistic approach he also says that Truth cannot be insisted or forced to others. The others may have a different Truth or no Truth. And it is here Gandhi says that one whose Truth differs from you, you should have compassion (sympathy or love) for him and not hatered or anger; one requires patience. Truth is to be realized and to make others realize. This according to Gandhi is possible through non-violence. Truth is, according to him, always with nonviolence and it should be. Truth is the end and non-violence is the means. End cannot be attained without its pure means. Non-Violence, according to Gandhi, is the only pure means to realise Truth, and all other means are not pure.
In Gandhiji we find more about the status of Truth or Reality from its Ontological point of view. Besides he does not go much about the nature of Truth but talks about the ultimate attainment of Truth. He is actually more concerned about practicing Truth in the prevailing situation where opinions and counter views need to be attended sympathetically and not violently. Student of "Truth' cannot afford to ignore Mahatma Gandhi's concepts about Truth.
Critical comments: All the systems of Indian philosophy, including the heterodox (avaidic) schools, accept the ontological status of Truth. For all, Truth exists. Even those who do not believe in God, even those who do not accept the authority of Vedas, accept the existence and power of Truth. We have in Indian philosophy, like the pragmatists of western philosophy, the pluralist advocating the Relativity of Truth in accordance with the mind that holds. Instead of refuting Absolutism they say Realisation of Absolute Truth or Truth of an object in totality is not possible. In 'Anekantavad' and
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