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They are neither absolutely independent nor absolutely depen-dent, but are indentity-in-defference. Hence the Jainas are of the view that relation is the structure of reality which is identity-in-difference.54
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2. The Theory of Nayavāda
Nayavada or the theory of partial truth is an integral part of the conception of Anekantavada, Which is essential to concieve the sole nature of reality ( vastu nayati prapayati samvedanākoțimārohati). It provides for the acceptance of different viewpoints on the basis that each reveals a partial truth about an object. Naya investigates analytically a particular standpoint of the problem 55. But if the problem is treated as the complete truth, it is not Naya, but Durnaya or Nayabhasa or Kunaya. For instance, it is is Naya, and it is and is only is durnaya, while "it is relatively (syat )" is an exampie of Syadvada
Nayas can be as many as there are ways of speaking about a thing. This infinite number of nayas has been reduced to seven, viz. Naigama (figurative), (ii) Sangrha (general or common), (ii) Vyavahare (distiributive), (iv) Ṛijusūtra (the actual condition at a particular instant for a long time), (v) Śabda (descriptive ), (vi) Samabhirudha (specific), and (vii) evambhata (active). The first four nayas are Sabdanayas and the rest are the Artha Nayas, for thoughts and words are the only means by which the mind can approach reality. These seven Nayas have been also divided into two categories, Dravyarthika or Samanya (noumenallor intellectual intuition relating to the substance), and Paryayarthika or Viseşa (phenomenal view relating to the modifications of substances). The first three nayas are connected with the former division and the rest with the latter. In the scriptural language these are named the Niscayanaya (real standpoint) and the Vyavharanaya (prartical standpoint). The Tattvarthavārtika (1·33) mentions the Drvyāstika and the Paryayastika in place of drvyārthika and paryāyārthika.
