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SARVODAYA TIRTHA
105
Ganadharas 96 He has tried to convey this treasure to others requesting his audience to transmit these further onwards.
It is apparent from the above words that the basis of right knowledge is, in the words of syādyāda, the many facetedness of objects Although this has to be acquired from the texts and the guru who is in line, still this has no place for blind faith. For, this has to be accepted after a rigorous test. And even after that, till it is really felt in one's life, it does not become one's own property So the long way to right knowledge has four gates, víz, canonical texts, sermons, rigorous logic and realisation in life.
Discussions have already been given on the texts and gurus. The feeling of self or realisation has also been discussed. It now remains to throw some light on the multifaceted nature of objects (anekāntavāda) and the doctrime of 'may be (syādvāda). Some discussion on pramāna and naya is also relevant in this context; for actual testing can be done on the basis of logic (nyāya) and logic has its root in pramāṇa and naya
Anekanta and Syadvada
Object has many facets. It has many qualities and properties. This has been called anekānta and the method or language of expressing this multifacetedness of reality has been called syādvāda.97 The two are thus closely interlinked as expressible and expression
In the appendix to the Atmakhyāti, commentary of Samayasāra, Acarya Amrita Candra writes on this, in part, as follows:
“Syadvāda is the uninterrupted prescription of the Arhantas to establish the nature of all objects According to this, b their being multifaceted in nature, all objects are multifaceted .. What is that may be not that, what is one may be many, what is existent may be non-existent, what is eternal may be transcient, In this manner, the manifestation of two contradictory qualities
96 Atmakhyātı Commentary of Samayasära, Gatha, 5 97 anekantātmakārya kathanam syadvadah
-Laghiyastraya Commentary, p 22.
