First Steps to Jainism Part 1

SR No.: 001640
Original Sutra Author: N/A
Author: Sancheti Asso Lal, Manakmal Bhandari
Publisher: Sancheti Trust Jodhpur
Publication Year: 2002
Total Pages: 300
Language: English
Classification: Book_English, Religion, & Education
File Size: 10 MB

Page 212

68 First Steps to Jainism
interpretation of an object while the latter involves the apparent or the general superficial view. Thus for example from Nishchya Naya or stand point a soul is independent, self-existed and uncontaminated by matter, from Vyavahar stand point it can be called as involved in Karma as well as the cycle of birth and death. Such classification of naya or standpoints enables identification or distinction of objects or theories according to particular class of naya. Thus it can be said that from Naigam Naya a particular object or statement is true while from Samgarh Naya another statement is so true. Thus it resolves controversies that may otherwise arise.
25 (a) The Four Nikshepa
A brief mention may be made of the term Nikshepa which is used by some scholars in addition to the Naya as a means to analyse and correctly understand the interpretation or meaning of any particular term by referring to the context. These Nikshepa (or Nyas as mentioned in Tatvarth Sutra) are four in the least and may be many more. These are (i) Nam Nikshep (Name) (ii) Sthapna Nikshep (Attributory) (iii) Dravya Nikshep (Proximate) and (iv) Bhav Nikshep (Intrinsic or Real). To illustrate the four Nikshepa it is stated that if a person is named King, even without any real qualities of a King, the term will be so understood according to Naam Nikshepa, The picture or statue of a king will also convey the idea of king according to Sthapana Nikshep and if a person was a ruler in the past he may be termed king for all times according to Dravya Nikshep. Though in all these cases the nomenclature king will not be justified by facts. Only the person with all qualities of a king and ruling presently should be called king which will be correct according to Bhav Nikshep.
25 (b) The Nikshepa of a word helps to arrive at the correct meaning, at the same time explaining how the particular word is used at a particular place. Of course the real sense is conveyed by Bhav Nikshepa. As stated earlier these are aids to the application of Naya and sometimes considered as part and parcel of the same. Some scholars even consider that they (Nikshep) are superfluous and a duplication as the first three Nikshepas are covered by Dravyarthik naya and the last one is covered by Paryarthik Naya.
26. Before concluding this brief discussion of Naya (standpoints) or Nayavad, it may be added that purpose is not only to