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SARVODAYA TIRTHA
109
In this context,
Acarya Samantabhadra has implied some such thing Siddhantacarya Pandit Kailash Chandra writes:
"Even if the preposition so is not specifically used in a sentence, then it must be accepted to be one facetted. For in that case the refutation of anekānta is inevitable For instance, take a sentence like this: Upayoga is sign of a living being alone, which means that this sign is not to be come across in others. If from the line the preposition is taken out, then upayoga may be a feature even of non-soul.”103
In a pramāna sentence, only the term syād is used but in a
ecessary to supplement it with so (hi).104 Hi stands for correct one facet; bhi for correct many facets
Although the Jaina philosophy is said to be based on anekānta, still to call it wholly SC 1s virtually its denial. I neither wholly based on ekānta nor wholly on anekānta, but inpart, it is both, anekānta within anekānta Cf
anekānto apyanekāntah pramānanayasādhanah anekāntah pramānätte tadekānto'rpitānnayāt 105
The anekānta of which pramāna and naya are the means is by nature many facetted Relative to pramāna which engulfs all parts, it is many facetted, while relative to naya, which covers only a part, it is one-faceted
rong ekanta, right anekanta
In Jaina philosophy, each one, ekānta as well as anekānta has two types, viz. right ekānta and wrong ekanta, right anekānta and wrong anekānta Absolute naya is wrong ekānta and relative naya is right ekānta; a bunch of relative nayas, ie, śruta-pramāna is right anekānta and a bunch of absolute nayas, ie, pramānabhāsa is wrong anekānta
jam vatthu aneyantam eyantam tam pi hodi savipekkham suyanānena naehi ya, niravekkham dîsade neva106
103 Jaina Nyāya, p. 300. 104 Nayacakra, p. 129 105 Svayambhu Stotra, Sloka 103 (Aranatha Stuti, Sloka, 18) 106 Kartikeyanuprek sā, Gatha, 261.
