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importance in interpreting the world. Thus, this viewpoint is more specific than the synthetic.
Pinpointed' Viewpoint (rjusutra naya): This refers only to the present state or mode of an object without concern to the past or the future. The present is the only aspect of an entity with which this viewpoint is concerned. For example, if someone has been a rich man in the past, but now is a beggar, the 'pinpointed' viewpoint will recognise him only as a beggar and not as a rich man. This viewpoint is purely particularistic in approach and refers to actual conditions at a particular moment in time.
Verbal Viewpoint (sabda naya): This verbal viewpoint refers to the synonymous nature of words, and propounds that these are different meanings of words in respect of their grammatical reference to sense, gender, number, person, case-endings and prefixes/suffixes. It is realised that synonyms have different etymological origins, but they may refer to the same object. There are specific meanings for synonymous words. For example, an earthenware pot or earthenware utensil (kumbha or kalasa in Sanskrit) refers to the same object. However, they may not be completely identical, and such an identity will be fallacious. Thus every word has an intimate correlation with its meaning, which has implications for that particular object. If words change with respect to gender, number, case etc., this may also involve changes in meaning. Many popular examples may be cited for each case. This viewpoint is more specific than that “pinpointed as the verbal designation of an object has definite connotations, despite the fact that the meaning may differ without changing the identity of the implied object. Different synonyms signify different attributes of the same entity.
Etymological Viewpoint (samabhirudha naya): This is also a form of the verbal viewpoint. It refers to differences even within the meanings of synonyms based on their etymological origin. There are many synonyms for the paramount god of the heavens (Indra), but they all have different connotations due to their differing etymological roots, even though they imply the same entity. This viewpoint further specifies the connotations of the words and indicates that there may be no correct synonym. Thus this is still more specific when compared with the verbalistic viewpoint.
Such-likes' Viewpoint (evambhuta naya): This refers to the fact that an entity can be designated by a word only when the entity is exercising the activity connoted by the word. For example, the word enlightened' (arhat) is an appropriate designation for the tirthankaras when human and celestials are worshipping them as such. Similarly when using the term jina (victor over passions) for the arhats. This naya is the mode of actuality, it indicates that one cannot use any word for an entity until it qualifies for that activity. The earlier viewpoint does not take the active connotation into account when designating a word. Hence this is still more specific than the earlier viewpoint.
These seven nayas are distinguishable from one another by the specificity of their scope, and each succeeding one is dependent on the preceding category. From the view of infinite characteristics of the “real entity', the viewpoints have numerous divisions. They are inter-dependent, and their harmonious combination paves the way to finding the truth of an object. Thus, nayavaada shows the way to reconciling differing viewpoints and their harmonisation. Nayas reveal only a part of the totality and nayavada is the analytical method that investigates a particular standpoint of the totality (Kalghatgi 1988: p.109). Synthesis of every viewpoint is a practical necessity. Syaadavaada makes this synthesis possible by retaining the relative importance of each viewpoint.
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