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Concept of Nikşepa in Jaina Philosophy : 59
substance with present modes is bhāva. According to this niksepa, to call a rich man as Lakşmīpati (lord of Lakşmī, the goddess of wealth) or to call a person as Sevaka who is actually serving one or a teacher who is actually engaged in teaching in classroom.26 According to bhāva-niksepa the first category of truth, the soul, can be analyzed as follows: The living thing may be called a soul, pointing to its actual state
now.
It is also divided into two types:
(i) Agama-bhāva-niksepa and (ii) No-āgama-bhāva-nikṣepa. The learned man who is teacher and useful as teacher may be called teacher, is instance of āgama-bhāva-niksepa and the teacher while engaged in teaching may be considered a teacher by the point of view of no-āgama-bhāva-niksepa. It has also three forms:27 (1) Laukika, (2) Kupravacanika and (3) Lokottara. (1) Laukika: for instance, according to common parlance of language 'Sriphala'is auspicious. (2) Kuprāvacanika: for instance, according to it ‘Vināyaka' (Gaņeśa) is called auspicious.
(3) Lokottara: from the ultimate point of view religion with jñāna (knowledge), darśana (faith) and cāritra (conduct). The function of bhāva-niksepa is primarily concerned with the expression of the present state and the mode of the object. These are the four types of nikṣepa through which everything is expressed. Though, there is infinite number of linguistic expressions, but every expression has to be in the form of four nikṣepas. Inter-relation between Nāma, Sthāpanā, Dravya and Bhāva Defining the inter-relation of this niksepa, Upādhyāya Yaśovijaya maintains that except bhāva-nikṣepa, all exist in all the three. The
