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A SOURCE-BOOK IN JAINA PHILOSOPHY
ssed form of the knowledge. In the no-āgama dravya niksepa there is the absence of both types of knowledge, expressed or implied. It only refers to the medium of knowledge i. e. the body. No-āgama tadvyatirikta dravya nikṣepa does not possess any content of knowledge. Therefore, it is called dravya nikşepa. This is of three types : (1) Laukika, for instance, according to the common parlance of language "Śriphala” is auspicious. (2) Kuprāvacanika, for example, according to this 'Vināyaka” (god Ganesa) is called auspicious. (3) Lokottara : From the ultimate point of view, religion with jñāna (knowledge), darśana (faith) and eāritra (conduct) is auspicious.
In this way, bereft of the content of the meaning, and also bereft of the present state of the object, we recognise the other states as the present and we impose the present state and consider to be always there. This is dravya nikşepa.
11.) BHAVA NIKȘEPA Bhāva 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 nik sepa. 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-āgama bhāva nikṣepa".
In these cases, the word has no reference to the aspect or the fun. ction in partial form. It has three forms : (1) Laukika, (2) Kuprāvacanika and (3) Lokottara.
We have seen that there are similar distinctions in the no-āgama tadvyatirikta dravya nikșepa, but there is a primary difference in the emphasis of the two forms of niksepa. The word 'no' in the dravya nikșepa implies the absence of the cognitive functions (āgama). But in the bhāva niksepa there is a partial absence of cognitive functions.1 The scope of dravya tadvyatirikta is primarily activity and not cognitive function. While the scope of bhāva tadvyatirikta is two-fold : i. e., the expression of activity and also the cognition implied in the activity.
1.
āgama savva nisehe, no saddo ahava desa paạisehe.
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