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characters, it is comprehended only by the omniscient. But a thing becomes the subject matter of a naya, when it is conceived from one particular standpoint. He states :
jāvaiyā vayanavayā tāvaiyā ceva honti nayavāya.
jāvaiyā nayavāyā tāvaiyā ceva parasamayā.'
Just as there are as many views of the forms of nayas, as there are the ways of speaking, so there are as many rival (nonJain) philosophical tenets as there are views of the form of nayas. To see one naya as true and others untrue leads to dogmas technically known as durnaya (assessment of the truth in absolute sense). Thus, naya is a means of undertaking its own exploration of truth without denying the other nayas. The theory of naya is a tool to eradicate all sorts of dogmatism or absolutist view in the truth. 3.3.1 Different Classifications of naya-s
Now, it is proper to compare the different kinds of naya as propounded by Lord Mahāvīra. The seven Naya-s are nothing but the extention of two. naya-s, dravyārthika naya and paryāyārthika naya. Basically to deal with the metaphysical problems, these two perspectives are important. The former is related to the persistent part or identity of a substance technically known as dravya, while the latter deals with the different forms and attributes of the substance technically known as paryaya. Dravya is shown to be permanent from dravyārthika naya and changing from paryāyārthika naya. Of the seven naya-s the naigama, sangraha, vyavahāra, fall under the category of substantial view point. The remaining four rjusūtra, sabda, samabhirūdha, and evambhūta view points constitute the category of modal view point.
"Sanmati Tarkarakarana, 3.47, p. 306 2 Nayacakra, op.cit., verse-183.
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