favour. On the other hand if the adversary himself creates new difficulties for us while the struggle is in progress, they become automatically included in it. A Satyagrahi, without being false to his faith, cannot disregard new difficulties which confront him while he is pursuing his own course. The adversary is not a Satyagrahi,— Satyagraha against Satyagraha is impossible,—and is not bound by any limit of maximum or minimum. He can therefore try if he wishes to frighten the Satyagrahi by raising novel issues. But the Satyagrahi has renounced all fear, tackles by Satyagraha the later difficulties as well as the former and trusts that it will help him to hold his own against all odds. Therefore as a Satyagraha struggle is prolonged, that is to say by the adversary, it is the adversary who stands to lose from his own standpoint, and it is the Satyagrahi who stands to gain. We shall come across other illustrations of the working of this law in the later stages of this struggle.
