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decreasing denotation' : naigama, sargraha, vyavahāra, rjusūtra, sabda, samabhirūdha, and evambhūta. Generally among these, the first three are considered to be dravyanayas or substantive standpoints and the other four paryāyanayas or modal standpoints." We may now proceed to point out, with illustrations, the nature and function of these seven viewpoints. (i) Naigama Naya
Naigama is that naya, where the general (sāmānya) and the specific (višeșa) features of the things are judged. For example, conscious man is a jīva (soul). Here the general and the specific nature of jīva is described. This naya is also recognized by the Nyāya and the Vaiseșika schools of Indian philosophy.So, it is a method of referring to an entity, where its generic and specific characteristics are not distinguished from each other. It is an imprecise statement, but not an incorrect one, for it is conventionally accepted. For e.g., when we use the word, 'the bamboo' we mean thereby, that it possesses both general properties (which are shared by other trees) and specific properties (confined to the bamboo alone). Thus the two attributes of a particular substance when uttered by keeping one in focus and the other in margin is called paigama naya.'
This truth is also attested in ordinary assertions of work a day life. Asked about his residence a man may observe that his residence is in Asia or India or Bengal or Calcutta or a particular house with a particular number. Ultimately, he may observe for the sake of exactitude that as a soul, he lives with in
pūrvah pūrvanayo bhūmavişayah kāraṇātmakaḥ, paraḥ paraḥ punaḥ
sūksmagocaro hetumaāniha. Nayavivaraņa, kā.-98. 2 Thānama Sutra-7.38.
dravyārtho vyavahārāntah paryāyārthas tatoparaḥ. TSV, p. 268. 4 Bhikṣunyāyakarņikā (Brhadvrtti) of Ācārya Tulsi.Ed. Ācārya Mahāprajña.
Ladnun: Jain Vishva Bharati, 2007, 5.4. s Laghīyastrya of Akalamka, op.cit., verse-68.
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