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स्वर्ण जयन्ती गौरव-ग्रन्थ
Samgraha naya (the class point of view) which deals exclusively with the general qualities of things.
Vyavhāra naya (the standpoint of the particular) takes into consideration a general object possessing specific properties. (Nayakarika, 8) It does not deal with generally in the sense as the samngraha naya deals with it.
Rjusutra naya (the standpoint of the momentariness) studies things as they exist in the present, and without regard to their past and future aspects.
Sabda naya (the standpoint of synonymous) pays exclusive attention to number, gender, tense etc. of the word employed.
Samabhirudha naya (the etymological standpoint) is the standpoint of an etymologist who distinguishes between synonymous words on etymological ground.
Evambhūta naya (the such-like standpoint) literally such like, hence the point of view which describes things by word expressing their special functions. e.g. to call a man a devotee because of his being engaged in devotion.
Acārya Akalamka defines the naya as Nayjnatrabhiprayh i.e. naya is a particular approach of the knower, a synthesis of these different points of view is a practical necessity; therein every point of view must be able to retain its relative importance and this is fulfilled by the doctrine of Syādvāda.
Syādvāda is a true doctrine whereas Ekāntavāda is a false one. To speak of a thing only from one stand point will not help us to know the full truth, because it has to be studied from other standpoint also. Syādvāda defined as the doctrine that helps us to study a thing from many standpoints and know its nature. It helps us to understand the complete nature of a thing. It will be mere illusion to speak of a thing as such, from studying only one quality or aspect of a thing. Because at one and the same time there are many characteristics found in one and the same thing. We are able know the real truth about a thing only with the help of Syādvāda. There are, according to this doctrine (Syadvāda), seven-fold
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