Canonical Niksepa

SR No.: 023256
Original Sutra Author: N/A
Author: Bansidhar Bhatt
Publisher: Bharatiya Vidya Prakashan
Publication Year: 1978
Total Pages: 192
Language: English
Classification: Book_English
File Size: 15 MB

Page 79

THE CANONICAL NIKŞEPA
(iii)
Expression "catch-word" not applicable Expression $534-35 ($34: ) ASURA-KUMĀRĀ ... kim ĀHĀRAM AHĀRENTI ?
JĪVE ... GABBHAM VAKKAMAMĀNE kim sa-indie vakkamai ...? kin nam ... JĪVĀ ĀŅA (MANTI VĀ) ...?
$36
$37
In the cases of (ii) and (iii), we have used the capitals freely in order to isolate the main elements within the question.
Ni rāmukha nikṣepas are found in Bhagavatī, Jīvābhigama, Prajñāpanā, and Anuyogadvāra. We have supplied the Nirāmukha niksepas from Bhagavati Satakas 1-14 as Entries (934-46 plus S2, see p.159) and the remaining instances from Bhagavatī, as well as the instances from Jivābhigama and Prajñāpanā, with full text as numbers in the General Catalogue (Nos.88-124). The interrelation of Bhagavatī, Jīvābhigama, and Prajñāpanā is seen in the case of Entries 9834, 35, 37 (references under No.92 in the General Catalogue).
Nirāmukha is closely connected with ontology. The similarities between Nirāmukha and Samukha: davvao have already been mentioned on p.47 above. But the tendency of Sâmukha: davva-loga to form compounds can also be traced back to Ni rämukha (36: davv'-indiyāim, bhāv'-indiyā im; 945: davva-LESAM, bhāva-LESAM; 9842-44: chains of compounded terms). It would thus appear that the Niramukha area is a sort of prima materia out of which the better defined Samukha niksepas arose. But even a simple statement like this has possibly to be modified in the light of a more extensive analysis of the works.
The presentation of the Nirämukha niksepas is beset with difficulties. For the convenience of the reader we have introduced a fictitious middle line: -
"Goyamā, (Āmukha not supplied) This occupies the place of the programme in the Samukha nikṣepas and will, it is hoped, make the analysis of the Nirāmukha nikşepas easier.
The essential problem is placed by the close connection between the Nirāmukha nikşepas and the respective context. The niksepa is distinguished by the presence of two or more standard determinants, but this does not settle the question of the relation between the niksepa and the passages preceding and following it.
Generally speaking, we are concerned with works where the same subjects are taken up over and again and where the same patterns are employed many times. But there is also the tendency towards fragmentation, and therefore both subject and pattern need not remain identical over a long distance (see DELEU $ 21). Thus the character of the relation (or relationship) between a niksepa and the passages preceding and following it varies a good deal. Sometimes the pattern is identical, and in such cases we have used