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Āptamīmāmsā
is sakaladeśa comprehensive and absolute, and naya is vikaladeśa - partial and relative. A naya looks at the object from a particular point of view and presents the picture of it in relation to that view; the awareness of other aspects is in the background and not ignored.
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Anaya is neither pramāņa nor apramāņa (not pramāṇa). It is a part of pramāṇa. A drop of water of the ocean cannot be considered the ocean nor the non-ocean; it is a part of the ocean. Similarly, a soldier is neither an army, nor a non-army; but a part of the army. The same argument goes with naya. A naya is a partial presentation of the nature of the object, while pramāņa is comprehensive in its presentation. A naya does neither give false knowledge nor does it deny the existence of other aspects of knowledge. There are as many naya as there are points of view.
