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56 : Śramaņa, Vol 66, No. 2, April-June 2015 Some times dravya-niksepais used to indicate the sense of secondary, just as one who crushes the burning charcoal is called Dravyācārya. Here dravyācārya means secondary (apradhāna) ācārya because he does not possesses the quality of the (pradhāna) ācārya.18 Dravya is also used to indicate the negation of conscious activity (upayogaŚūnyatā or dravya-kriyā) e.g. the worship of Jina even though done with devotion yet performed in unmethodical way characterized by the desire for this world (loka) and the other world (paraloka) and not free from the desire is called dravya-kriyā, which does not cause liberation.
The scope of dravya-nikṣepa is much wider. It covers the expressions relating to the past or the future as projected into the present tense. The would be king is also called king and when the king is dead his body is also referred to the king. Dravya-nikṣepa is of two types: (1) Agama-dravya-nikṣepa (2) No-āgama-dravya-nikṣepa Āgama-dravya-nikșepa refers to the implication of the meanings and the cognitive content of the meaning rather than the exact expressed form of the knowledge. The subject matter of āgamadravya-niksepa is that jīva (soul) who knows about any particular scripture but he is not utilizing the knowledge of the same presently. Of course, he had been utilizing it in the past and will utilize in future, yet he is called as śāstrajña (one who possesses the knowledge of the scripture20. Agama-dravya-niksepa is of nine21 types: 1. Sthita, 2. jita, 3.Paricita, 4. Vacanopagata, 5. Sūtrasama, 6. Arthasama, 7. Granthasama, 8. Nāmasama and 9. Ghoșasama. 2. No-āgama-dravya-nikşepa: That, which is different from Agama, is called No-āgama-dravyanikṣepa. It is divided into three categories:
