Source Book in Jaina Philosophy

SR No.: 001263
Original Sutra Author: N/A
Author: Devendramuni
Publisher: Tarak Guru Jain Granthalay
Publication Year: 1983
Total Pages: 590
Language: English
Classification: Book_English & Philosophy
File Size: 10 MB

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A SOURCB-BOOK IN JAINA PHILOSOPHY
295
sses spiritual wealth of self-knowledge is called Indra in the spiritual sphere.
In this sense, the practical way of expressing the nature of things through words in order to present adequate meanings is called nikșepa methodology.
NAYA AND NIKŞEPA H.? The relation between naya and niksepa is that of the relation between the object and expression of its qualities. Naya is jñānātmaka (concerning knowledge). It is epistemological, while nikșepa is concerned with the expression of the contents of knowledge through language. In is logical and linguistic. Nāma and sthāpanā and dravya niksepa are all concerned with the substance and its attributes, while bhāva niksepa has reference to its modes.1
NAMA NIKŞEPA Nāma nikşepa refers to a proper name. It has no connotation. It is a name given to an object arbitrarily for the sake of recognising it for practical purposes. The proper name may have connotation when it gets an acquired connotation or it may be a meaningless name. For instance, in some cases we give a name to an object or an animal without consideration regarding its nature or qualities. An unlettered man may be called Vidyāsāgara. A poor man is named as Laxmipati. These names given to the two individuals are purely arbitrary and have no connotation. But if the names given to the individuals do acquire the connotations suggested by the name, it would be bhāva nikşepa. When one who is called Vidyāsāgara becomes a learned man, then it would not be merely a meaningless name. It would acquire a connotation. The names like Vidyāsāgara and Laxmīpati do suggest the connotation of learning and possession of wealth; but a proper name need not imply these characteristics, as they are given arbitrarily to an individual. The expression of the content of the meaning is not important in the Nāma niksepa, although the intention of the parents in giving these names to their children may be noble and filled with maud.
1 Sanmati prakaraņa 1, 6.