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It means, the omniscient can percieve the multidimensional nature of a reality, where as one stand point cognition is done through naya. .
Sanmati Tarka is considered as the book of anekāntavāda and nayavāda. The word 'Anekānta' does not appear in the āgamas. As per Acārya Mahāprajña, the word was first used in the beginning of the age of philosophical writings. Probably, Siddhasena Divākara was the first to use it.
jena vänā logassa vavahāro savvahāna na nivvādaē, tassa bhuvaneka guruņo namo aneganta vāyassa.
He says, 'I salute anekāntavāda for without which even day to day transactions of society and family would not be managed.'In Sanmati Tarka, Siddhasena has introduced quite a number of non-Jaina problems, such as the problem of the causality, general and the particular, difference-cum-identity of attributes and modes,substance and modes etc. and finally established his own anekāntika point of view. His declaration was that, all the heretical doctrines combined together form the true Jaina doctrine of syādvāda, a synthetic and comprehensive view, is really very remarkable in the annals of the Jaina tradition. The following verse of Siddhasena shows the allembracing range of doctrine of anekānta: bhayaņā vi hu bhaivyavā jai bhayaņā bhayaī savvādavvaes,
evam bhayaņā ņiyamo vi hoe samayāviroheņa.
As the doctrine of anekānta shows all possible sides of a thing and thus does not postulate about a thing in any fixed way, in the same way anekānta itself is also subject to this possibility of other side, that is to say, it also sometimes assumes the form
Nyāyāvatāra of Siddhasena Divākara. Trans. Vijayamūrti Shāstrācārya.
Agās: Shri Param Śruta Prabhāvak Mandal, 1976, Kārikā-29. ? Sanmati Tarka of Siddhasena Divākara. Ed. Pandit Sukhalal Sanghvi. L.D. Institute of Indology. Ahemadabad, 2000, 3.69.
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