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meanings, that a word is capable of expressing. The minimum types of such classification are four,an object must have some name and also some shape; it had also modes that are past, as well as the modes that are to come along with the modes that it has at present. This is how the four basic niksepa-s naturally follow:
(i) A name (nāma-niksepa) or a demonstrative symbol. (ii) Form (sthāpanā-nikṣepa), an image of an entityl. (iii) Substance (dravya-nikṣepa), past or future modes
of the material cause. (iv) Essence (bhāva-niksepa), the present mode
constituting the essence of the thing.
Ācārya Jinabhadragani Kșamāśramana's exposition of niksepa is quite different. According to him ,the nāma-niksepa consists in nomenclature of a thing, while its shape, material cause and the effect are respectively the sthāpanā, dravya and bhāva-niksepa.' Naya and Nikṣepa (Viewpoint and the Classification of Imports)
A viewpoint has reference to the object, the knowledge or the verbal symbol, the niksepa has also a similar reference.? The naya is knowledge, whereas the niksepa is the practical application or usage. The naya and niksepa are mutually related as theory and its practical application. When a single word denotes the name, form and the different modes of an object, the question of the intended and unintended denotatum comes up. The word 'Dean' may mean the picture of a Dean or the Dean
Višeșāvasyakanbhāsya. gāthā-60. adhavā vatthabhidhānamnāmamthavanya jo tadāgāro, kāraṇayā se davvaskajjāvannaṁ tayambhāvo. ? Pravacanapraveśa. gāthā-74.
nayānugatanikșepairupāyaibhedavedane, viracayyārthavākpratyayātmabhedān ssutärpitān. 3 Ācārya Mahāprajña. New Dimensions In Jaina Logic. Ladnun: Jain Vishva Bharati, 1984, p. 65.
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