“Naya” means a partial, respectful standpoint from which we describe a thing. Because every thing has many aspects (anekant), Jain Darshan teaches seven main nayas. Each is true from its own angle, but partial. Together they prevent one‑sidedness and support right speech (syadvad).

Seven Naya (Sapta Naya)

Dravyarthika naya — looking from the substance/class angle 1) Naigama naya

• Sense: Ordinary, mixed view (a general goal with unsaid steps).
• Example: “I am cooking food,” though it involves washing, cutting, boiling etc. We speak from a broad, commonsense aim.

2) Sangraha naya

• Sense: Generic/class view.
• Example: Pointing to a pot and saying, “This is clay” (seeing the class-substance behind many particular forms).

3) Vyavahara naya

• Sense: Practical, particular view.
• Example: “This is a pot,” “That is a cup” (focusing on distinct forms useful in daily conduct).

Paryayarthika naya — looking from the mode/moment angle 4) Rijusutra naya

• Sense: Straight, momentary-mode view.
• Example: “The pot is wet (now).” Only the present state is taken, not past or future.

5) Shabda naya

• Sense: Verbal/conventional view (based on common word‑usage).
• Example: Using accepted words and synonyms as people normally do, like “physician/doctor.”

6) Samabhirudha naya

• Sense: Etymological, precise‑word view.
• Example: Insisting each term is used with its exact, root‑based meaning; close synonyms are not treated as identical.

7) Evambhuta naya

• Sense: Function‑in‑act view (name applied only when the function is actually occurring).
• Example: Calling someone a “speaker” only while speaking; calling a vessel a “water‑holder” only while it is holding water.

Why this matters

• Each naya shows only one face of reality. Accepting all seven prevents dogmatism, protects ahiṁsa in thought and speech, and leads to clearer, kinder understanding.

Digambar and Shwetambar note

• Both traditions accept these seven nayas with the same core meanings. Wording or illustrations in commentaries may differ slightly, but the substance is the same.

For a simple background on related ideas like anekant and paryaya, you may refer here:

• On paryaya (modes) and anekant’s role:
• On truth–knowledge–reality and many‑sidedness: