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## Chapter 110: The Constitution of a Pind
**3/1.** Just as one *setika* (a unit of measurement) is present in a *kulak* (a larger unit) as its fourth part, similarly four *nikshepas* (deposits) are present in six *nikshepas* by rule. Therefore, six *nikshepas* should be performed.
**4.** There are six *nikshepas* of the word *pind* (aggregate): *nama* (name), *sthapana* (establishment), *dravya* (substance), *kshetra* (field), *kala* (time), and *bhava* (emotion).
**5.** There are four types of *nama-pind* (name-aggregate): *gauna* (secondary), *samayakrita* (time-established), *tadu-bhayaj* (both-related), and *anubhayaj* (unrelated). Now I will speak about *sthapana-pind* (establishment-aggregate).
**6.** *Sthapana-pind* is of two types: *sadbhavasthapana-pind* (establishment with harmony) and *asadbhavasthapana-pind* (establishment without harmony). Their examples are: *aksha* (axis), *varataka* (a type of wooden stick), *kastha* (wood), *pust* (clay sculpture), and *chitra-karma* (painting) etc.
**7.** *Dravya-pind* (substance-aggregate) is of three types: *sachitta* (conscious), *misra* (mixed), and *achitta* (non-conscious). Each type has nine sub-types.
**8.** These nine sub-types are: *prithvikaaya* (earth-body), *ap-kaaya* (water-body), *tejas-kaaya* (fire-body), *vayu-kaaya* (air-body), *vanaspati-kaaya* (plant-body), *dvi-indriya* (two-sense), *tri-indriya* (three-sense), *chatur-indriya* (four-sense), and *panch-indriya* (five-sense).
**1.** *Gauna-nama* (secondary name) is a name given according to the quality, like the name *Mahavira* for a powerful person. This can be based on both quality and action. The name *gau* (cow) is not based on the quality of being a cow, but on its tendency to move, like *gachchatiti gau* (she who moves is a cow). The commentator *Malayagiri* has divided *gauna-nama* into three sub-types: *dravya-nimitta* (substance-based), *guna-nimitta* (quality-based), and *kriya-nimitta* (action-based). *Dravya-nama* is based on etymology, like *shrungi* (horned), *danti* (toothed) etc. (Mava. P. 3,4).
**2.** *Samayaj* (time-established) is a name that is meaningless but famous in theory. In practice, a group of liquids is not called a *pind*, but the scriptures (Ayarachula 1/7) use the word *pind* for water. Therefore, even in the absence of the synthesis of hard substances, the name *pind* for water is time-established but not meaningful. The name *praabhratika* for cooked rice is also a *samayaj* name.
**3.** *Tadu-bhayaj* (both-related) is a name that is both quality-based and time-established, like the name *Rajoharana* for *Dharmadhwaja*. It is called *Rajoharana* because it removes both external and internal dust. Therefore, the name *Rajoharana* is given by treating the action in the cause.
**4.** *Anubhayaj* (unrelated) is a name that is meaningless and not famous in theory. The commentator has mentioned *ubhayatirikta* (both-exclusive) name for this. The *niyuktikara* (author of the text) has used the word *avi* (not) instead of mentioning the name, like giving someone the name *Singh* (lion) in the absence of courage etc. (Mava. P. 3,4).
The commentator has explained these four names in detail. The commentator has raised a question that there is no special difference between *samayakrita* and *ubhayatirikta* because both names are devoid of meaning. Therefore, instead of mentioning two, only one could have been mentioned. Answering this, the commentator says that common people use the names that are symbolic in the world, but common people do not use the names that are famous in theory, like the use of the word *samuddesha* (purpose) for food. Therefore, both are mentioned separately. Similarly, both *gauna* and *samayakrita* are meaningful names, but common people use *gauna* names, while common people do not use *samayakrita* names, but only those who are contemporary use them (Mava. P. 6).
**5.** Gathering many things together and establishing them is *sadbhavasthapana-pind* (establishment with harmony), and where only one *aksha* or only *varataka* etc. is established as a *pind* in the form of imagination, it is *asadbhavasthapana-pind* (establishment without harmony). Even one *aksha* is made of many atoms, from this perspective, it is a *pind* (Mava. P. 7).
**6.** In *pind-niyukti* (constitution of a *pind*), nine sub-types of *sachitta*, *achitta*, and *misra* *dravya-pind* (conscious, non-conscious, and mixed substance-aggregates) are mentioned, but in *ogha-niyukti* (constitution of a *ogha* (stream)), *lepa-pind* (coating-aggregate) for *patra* (vessel) etc. is accepted as the tenth *achitta* *dravya-pind* (non-conscious substance-aggregate) (Oni 336; Levo Ya Dasamo U).