Here is the Jain view of the seven nayas (sapta naya), the partial standpoints from which truth can be described. Each naya is true from its own angle, but none alone captures the whole reality. Together they support the Jain method of syadvāda (conditional predication).

1) Naigama naya (general/teleological view)

• What it is: A broad, general purpose or aim view. It looks at what a thing is for in a wide sense, not in detailed or specific terms.
• Simple example: “Food is needed for nourishment,” without detailing types or states of food.

2) Samgraha naya (class or universal view)

• What it is: The view that identifies a thing by class or common features, treating it as a member of a larger category (e.g., all edible plants as a class).
• Simple example: “This is a fruit,” when seeing it as part of the class of fruits.

3) Vyavahara naya (practical or conventional view)

• What it is: The everyday, practical description we use in ordinary life, focusing on usefulness and common use.
• Simple example: “This is a pot,” or “That is a cup” for daily use.

4) Rijusutra naya (linear/momentary view)

• What it is: The viewpoint that considers things in their present, immediate form or state, often in a sequence or moment-wise sense.
• Simple example: Describing a changing object from its current momentary appearance.

5) Sabda naya (verbal/linguistic view)

• What it is: The view that uses names and spoken terms to describe an object, focusing on linguistic designations.
• Simple example: Saying “pot” or “cup” as a word for the object.

6) Samabhirudha naya (etymological view)

• What it is: The view based on the etymology, roots, or derivation of the name of the object or term, guiding its nature.
• Simple example: Analyzing why a term is used and what it signifies about the object.

7) Evambhuta naya (actuality/real nature view)

• What it is: The viewpoint that considers the actual substance and its real modes or characteristics, i.e., the concrete nature of the thing.
• Simple example: When describing a pot, this naya looks at the pot as a clay object with its inherent properties.

Notes:

• These seven nayas are traditionally grouped into two broad kinds: dravya-naya (substantial viewpoint, about the substance) and paryāyā­naya (modal/viewpoint about the changes or modes). The first three (Naigama, Samgraha, Vyavahara) are often linked to substance classification, while Rijusutra, Sabda, Samabhirudha, and Evambhuta focus more on the modes and meaning of things. Different Jain authors sometimes name and describe them with small variations (e.g., Rijusutra vs. Rujusutra), but the core seven stay the same in Jain literature. These variations appear across Digambara and Śvetāmbara works, but the essential idea remains: every naya gives a true but partial perspective.

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