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( 171 ) (iv) The conception of subordinating identity to difference
The Nyāya-Vai esik as hold the view that the Vijesa ( the particular ) is the prominent feature that distinguishes the elements, and the samavāya (intimate relation ) is the cause of relation between two inseparable ( ayutasiddha ) substances and their modifications.
(v) The conception of identity-cum-difference
Conflicting views and heated arguments about the nature of reality confused the minds of the people to such a degree that it became essential to reconsider this burning philosophical question in a conciliatory spirit. This important step was taken by the Jainas and the result was the theory of Anekantavāda, which postulates a theory of manifold methods of analysis (Nayavada ) and synthesis (Syūdvada ).
According to Jaina Philosoply, as we have already seen, an entity consists of infinite characteristic which cannot be perceived all at once. Therefore one who perceives a thing partially, must be regarded as knowing one aspect of truth as his position permits him to grasp. Even though he is not in a possession of the entire truth, the aspect he has come to know cannot be altogether disregarded or ignored. The question arises as to how the whole truth of reality could be known. According to Jaina standpoint, all the theories contain a certain degree of genuineness and hence should be accepted from a certain point of view; but the nature of reality in its entirety can be perceived only by means of the theory of manifoldness ( anekantavada ). The Jaina philosophers synthesize all the opponents views under this theory.
The nature of reality, according to this theory, is permanent-in change. It possesses three common characters, viz. utfada ( origination ) vyaya ( destruction ) and dhrauvya (permanence through birth and decay ), It also posesses the attributes (gunas) called anvayi, which co-exist with substance ( dravya ) and modifications paryayas called vyatireki, which
