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Shri Jain Conference Herald.
NIKSHEPAS OR THE MODES RECOGNIZINC THINGS.
Like Samanya and Vishesha, Nikshepas also have a great bearing to the Nayas. There are four modes of recognizing a thing. They are technically termed 'Nikshepas. They form the unreal, attributed and the real, natural state of the thing. The first three are unreal, attributed and the fourth--the last real, natural. A thing is recognized (1) by its name (or Nama Nikshepa) (2) by its shape or image (or Sthapana Nikshepa) (3) by the unfailing causes surely to bring out or evolve its real, natural state (or Dravya Nikshepa) and (4) by the (final, effectual) real, natural state (or Bhava Nikshepa ). Neither the name nor the shape or image, nor the unfailing causes surely to bring out the real, natural state of the thing constitute its real natural state; they are all its unreal, attributed qualities. Only the natural state ( Bhava Nikshepa) cf the thing really constitutes the thing. Each succeeding Nikshepa is purer and of greater importance than the preceeding one.
RELATION OF SAMANYA, VISHESHA AND THE NIKSHEPAS TO THE NAVAS.
The Naigama Naya regards both Samanya and Vishesha and all the four Nikshepas. The Sangraha Naya gives preponderence to Samanya and regards all the Nikshepas. The Vyavahara Naya gives weight to Vishesha and regards all the Nikshepas. The Rijusootra, Shabda, Samabhiroodha and Evambhoota Nayas also give weight to Vishesha, but accept only the fourth Nikshepa, viz the real, natural state of the thing. According to some scholars, the Rijusootra accepts all the Nikshepas; In this case there will be no difference between Vyavahara and Rijusootra; but Rajusootra is quite distinct from Vyavahara, in so far as it (Rijusootra) regards only the living-present, irrespective of the past and future. Vyavahara regards the past, the present and the future.
(1) NAIGAMA.
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The Naigama Naya means that which does not consider only one aspect, that is which regards both Samanya and
