Jaina Logic

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

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Jaina Logic
does not possess any content of knowledge. Therefore it is called dravya-niksepa. This is of three types. 1) Laukika. For instance according to the common parlance of language "Sriphala" is auspicious. 2) Kuprāvacanika : for example according to this “Vinayaka" (God Ganesh) is called auspicious. 3) Lokottara: From the ultimate point of view religion with jnana (knowledge), darsana (faith) and caritra (conduct) is auspicious.
In this way bereft of the content of the meaning (bhava sünyata) and also bereft of the present state of the object (vartamana punyaya sūnyata) we recognise the other states as the present state and we impose the present state and consider to be always there. This is dravya niksepa,
Bhāva niksepa :
Bhava nikșepa refers to the grasping of the meaning of the nature of the object through the word.
The learned man who is a teacher and who is useful as a teacher may be said to be a teacher. This is Agama bhāva nikșepa. In this sense, he is a real teacher. A teacher who is engaged in the activities of teaching may be considered to be a teacher in activity from the point of view of "No-agama bha va niksepa",
In these cases, the word "no" has reference to the aspect or the function in partial form It has three forms: 1) Laukika, 2) Kuprävacanika and 3) Lokottara.
We have seen that there are similar distinctions in the no-agama tadvyatırikta dravya niksepa, but there is a primary difference in the emphasis of the two forms of nikrepa. The word "no" in the dravya niksepa implies the absence of the cognitive functions (agama). But in the bhava niksepa there is a partial absence of cognitive functions. The scope of dravya tadvyatirikta is primarily activity and not cognitive function. While the scope of bhava tadyyatirikta is two fold, i. e., the