Siddhi Vinischay Tika Part 01

SR No.: 004038
Original Sutra Author: N/A
Author: Anantviryacharya
Publisher: Bharatiya Gyanpith
Publication Year: 1944
Total Pages: 686
Language: Hindi, Sanskrit
Classification: Book_Devnagari
File Size: 15 MB

Page 136

3. A CRITICAL STUDY OF SV, SVV AND SVT
115
words have various connotations and denotations and to find out the exact meaning out of them, which would fit in the context, is the aim of nikṣepas. The words sometimes connote the knowledge, sometimes external objects and also the words. So in order to remove the confusion the procedure of niksepa is essential to arrive at the right meaning. Just like nayas, nikṣepas are also of various types. But briefly they are classified into four: Nama, Sthapana, Dravya and Bhāva.1 Akalanka explains this in these words:
nikṣepo'nantakalpascaturavaravidhaḥ prastutavyākriyārthaḥ, tattvärthajñānaheturdvayanayaviṣayaḥ samsayacchedakārī.2
The nama-nikṣepa deals with the words without their connotation. The sthapana deals with the meaning related to knowledge and dravya and bhava deal with the external objects.
Now let us illustrate these nikṣepas taking the word Indra as an example. A person named Indra without any quality or capacity of the heavenly god Indra, is known by the name (nama) Indra. Here the word Indra denotes only the name. The idol of Indra is also called Indra; but there is difference between a person called Indra and an idol called by that name. The person called Indra does not get that reverence which is due to an idol of Indra, because the idol of Indra is taken to represent the real Indra. So the idol can be called by the name Indra as well as the synonyms of Indra just like Sakra, Purandhara etc. But a person named Indra cannot be called by the above mentioned synonyms. The person who is to take birth as Indra is also called Indra and a person who has abandoned the position of Indra is also called Indra. This is the dravya-nikṣepa which takes into view the past as well as the future mode of a particular thing. When the word connotes its real meaning it is called bhava; when Indra itself is called Indra, it is bhava.
In common parlance of life, there are certain occasions when we attach importance to the nama only and on other occasions we are concerned ourselves with sthāpanā, just as while playing chess we are not concerned with actual horses etc. but their representatives; and we see, for example, the boy is satisfied with the toy-horse instead of a real one.
The relation between naya and niksepa is also explained. The nama, sthapana and dravya are the objects of dravyarthika-naya, while the bhava is the object of paryāyārthika-naya.
1 SV, XII. 2.
2 Ibid. XI1. 1.