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Concept of Nikşepa in Jaina Philosophy: 55
(ix) Danta-karma: the image engraved on the teeth of elephant is called Danta-karma.
(x) Bhenḍa-karma: the image made of cotton and clay is called Bhenda-karma.
(xi) Anya-karma: Casting images through the other mediums by molding process, like copper, silver, gold, aluminum etc. is called anya-karma.
(2) Atadākāra-sthāpanā-nikṣepa (Dissimilar Representational Positing)
If the meaning of an object is dissimilar to the object, it is called atadākāra-sthāpanā-nikṣepa (dissimilar representational positing). For example the signs if chess i.e. rājā (king), vajīra, (minister), hathi (elephant) etc. Here we superimpose the meaning of the king, minister, elephant etc. in the dissimilar objects of the chess. It is also called asadbhāvanā nikṣepa.
(3) Dravya-Nikşepa17 (Substantive Positing)
Dravya-nikṣepa does not refer to the mental, the physical element, like the intention as to the nature of the object. That which is the cause of the past or the future; or that which expresses the state of the object in one of the transferable forms, like, past as used in the present is called dravya-nikṣepa (substantive positing). For example to call Indra to one who has once experienced the state of Indra, or will experience the state of Indra in future, or the person who has been teacher once in past and presently is retired from the post of teacher, to call him at present as teacher is dravya-nikṣepa. According to dravya-nikṣepa the first category of truth, the soul, can be analyzed as follows:
A human soul may be called a celestial soul if it occupied a celestial body in a past life or is likely to occupy such a body in a future life.
