Jainism and the theory of stand points

The concept of naya or the doctrine of viewpoints or stand points is very peculiar to Jainism. A naya is a stand point from which we make a statement, form an opinion or pass a judgment.

This concept is based upon the premise that all human knowledge and the various judgments and decisions we make about this and that are relative and true in the context of certain conditions and factors only. You remove these conditions or the context and your view point becomes false or erroneous.

Since knowledge varies depending upon which standpoint we are considering, no one should take truth for granted and speak in terms of absolute certainty about anything.

We have many versions of nayas. We have chosen the most popular version according to which there are seven fundamental nayas or stand points from which a thing can be examined and conclusions can be drawn.

When considered alone these nayas lead to logical fallacies. The most appropriate approach should be to examine things from various stand points in order to gain a wider understanding and knowledge.

Naigamanaya: It refers to the general purpose or the common description of an activity that is present in the activity throughout. According to another interpretation, Naigama naya is when we consider a thing from a holistic point of view, with reference to its parts as well as the whole, to its general as well as specific qualities without considering any distinction between them. For example when we consider a person as a representative of human species as well as an individual with distinct features of his own, it is naigamanaya.

Samgrahanaya: It is when we take a class point of view, looking at the overall common features of a thing that it shares with the rest of its class, without considering its specific or individual features. For example when we consider a person as a representative of the human species without considering his distinct qualities as an individual human being, we are using Samgrahanaya.

Vyavaharanaya: It is when we consider the specific or striking features or characteristics of a thing out of our experience or habit, without considering the general characteristics it shares with the things of its class. For example when we preoccupy ourselves with certain striking features in a person ignoring the features that he has in common with the rest of human species or his other distinct features as an individual, out of sheer habit or our previous experience in such matters, we are taking the stand of vyavharanaya.

Rjusutranaya: It is when you consider a thing form its present stand point without considering its previous history or antecedents. It is like watching the flow of a river, without bothering yourself from where it is flowing or to where it is going.

Sabdanaya: It is when we strictly go according to the meaning of a word, without acknowledging the fact that the same word may have other meanings or other words may have the same meaning.

Samabhirudhanaya: It is when we consider the conventional meaning of a word ignoring its root or etymological meaning.

Evambhutanaya: It is when we consider a thing from the point of view of its root or etymological meaning of its name.