Jaina Logic

Author(s): T G Kalghatgi
Publisher: Raja Krisen Jain Charitable Trust New Delhi

Page 64

Pramana and Niksepa
and the determination of the exact meaning of the words. Tho Āgamio scers were aware of the fact that kuowledge would be meaningful if we use definite language. Language in an instrument of expressing thought and words convey meanings. If we have to present thoughts coherently we have to be careful in using the words in order to avoid ambiguity. In the Western thought, we find Socrates emphasising the fact that we must define terms. Modern philosophers have turned towards the analysis of words as vehicle of meaning,
The Āgamic literature has given importance to niksepa as a means to the understanding of the exact meaning of the word. Pramana, naya and niksepa are complementary to each other, Pramana and naya are primarily epistemological, although jogical implications have been discussed as overtones of epistemological problems. Nikşepa is primarily linguistic in its approach
Laghiyas traya''describes that the function of Niksepa is to remove the inadequate meaning of a word and to present the exact meaning. Upadhyāya Yalovijaya has mentioned that niksepa is to present the correct meaning of the word.""
We may now consider the four types of niksepa in the light of logical and expistemological analysis. Nama nikpepa is an unmeaning mark. It is non-connotative. But, if the name given to the individual acquires connotation suggested by the name, it would be Bhava niksepa. For instance, Vidyāsāgar becomes a learned man and Laxmipati earns millions. The names acquire connotation. But the expression of the content of the meaning is not important, although the parents might have been filled with pious wish towards their child. In the nama nikpepa, some proper names may have their various modes of expression suggesting different meanings. For instance, Indra is also
110. Laghi yastraya-vriei: 7, 2 111 Tarkabhara, 3rd Pariccheda.