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Concept of Niksepa in Jaina Philosophy : 53
(i) Eka-jiva (one soul), (ii) Nānā-jiva (many souls), (iii) Eka-ajiva (one non-soul), (iv) Nānā-ajīva (many-non-souls), (v) Eka-jiva-ekaajiva (one soul one non-soul), (vi) Eka-jīva-nānā-ajīva (one soul many non-souls), (vii) Nānā-jīva-eka-ajīva (many souls and one non-souls), (viii) Nānā-jīva-nānā-ajīva (many-souls many nonsouls).
(3) Guņa-vācaka-nāma (Name indicating qualities) That which is opposite and non-opposite to modes is called quality (guņa) e.g. a black blooded person is called Krsna-rudhira (one whose blood is black). These names are given due to qualities like black, red, etc., the substance has. (4) Kriyā-nāma (Name indicating action) When a person is named on the basis of his activity or occupation it is called kriya-nāma. For example: one who sings, is called singer, one who dance is called dancer etc.
(2) Sthāpanā-niksepa 13 (Representational Positing) Sthāpanā Niksepa refers to the identification of the meaning with the word. When in a copy, statue, photograph or picture of an object, we superimpose or establish the real meaning of the object and designate them by that very name, then there is Representational Positing (Sthāpanā-nikṣepa) viz. to call Jina image as Jina, Buddha image as Buddha etc. Here we employ the term “Jina' or 'Buddha' in the sense of the representation of the real Jina or Buddha (as God). It lasts for a short in a picture etc. but lasts as long as the object in the image etc. According to Representational positing the first category of truth, the soul, can be analyzed as follows: An object, for instance a statue or printing, may be treated as if it were a soul thought it is a soul only symbolically.
Sthāpanā-niksepa is of two types: 1. Tadākāra-sthāpanā-niksepa and 2. Atadākāra-sthāpanā-nikṣepa.14 Dhavalā enumerates Sadbhāvasthāpanā and Asadbhāva-sthāpanā as its two types. 15
