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expressing meaning (idea or thing) by man himself. The word has also an intrinsic power of expression of its own. It travels from the mouth of the speaker to the ears of the listeners to reveal its meaning Such revelation of expression is possible also by physical gestures. But the clarity of words is not possible in those gestures or other kinds of symbols, which also suffer from the ditficulty of transmission and communication. This is why, the language is requestioned for conveying meanings. Our ideas arise from language, and language in its turn makes those ideas expressible. This is indeed the reason why the verbal viewpoint, which is mainly concerned with the philosophy of worů, meaning and propositions, occupies an important position in the doctrine of naya-s. Nikṣepa
The method of niksepa was developed in the āgamic period itself. In the speculative period and also in the period of logical development, this method continued to flourish. While rhetorics gave the method of determining the particular meaning of a multi-sensed word, it is only the commentaries on the Jaina āgamas, which gave the method of determining the intended meaning of a unisensed word. This method is useful not only for the treatises on logic, but for the analytic approach. This method has a universal utility in that, it is a valuable instrument for defining the intended meaning and purpose of any systematici treatise on any subject. There is no prescribed limit of exposition through niksepa.
The niksepa, in fact is the selection of a particular meaning from among the meanings of a word.? The scope of such classification of imports is co-extensive with the range of
Ācārya Mahāprajña. New Dimensions In Jaina Logic. Ladnun: Jain Vishva
Bharati, 1984, p. 63. 2 Laghīyastraya. 74 (svopajñavivrtiḥ aprastutārthāpākaranat prastutārtha
vyākaraṇacca nikṣepahphalavān.
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