________________
60 Śramana, Vol 66, No. 2, April-June 2015
nāma, for example, is common in every object, which is named (nāmavāna), representations (sthāpanā) and in the substance. To be devoid of bhava is the characteristics of sthapana and it is equally in all the three, because all the three are devoid of bhāva. The dravya (substance) also exists in the nama, sthāpanā and dravya, because it is the substance, which is named, and of which representation is made, and, of course the substance in the substance itself is present by its very nature. Therefore, it is improper to distinguish them as they are devoid of any contradictory quality.
Nevertheless, they possessed of contradictory qualities, e.g. the representational (sthāpanā) is different from namal (nāma) and substantive (dravya) positing. Because in sthāpanā, we have the form (ākāra), intention (abhiprāya), conception (buddhi), action (kriyā) and the resultant (phala-darśana) e.g. in the sthāpanā of Indra, the form as being possessed of thousand eyes. The intention of that person who gave form to the sthapana of Indra was to make the real Indra. The person who sees the form understands it as Indra undoubtedly. It is also seen that the devotees bow to that form of Indra and get the desired objects i.e. birth of son etc. This is observed neither in nama-Indra nor the dravya-Indra. On account of these characteristics, representational positing (sthāpanā) is different from that of namal (nama) and substantive (dravya) positing.
Similarly, the dravya-nikṣepa being potential cause of the bhavanikṣepa is also different from nama and sthāpanā. Therefore, as the milk and the buttermilk are identical from the point of view of whiteness yet, there are different from the point of view of sweetness etc.; similarly, the nama etc., though identical from one point of view, are different from another point of view. 28
Now a question arises that if the bhāva is the object then what is the use of accepting nama, etc., which are devoid of dravya?
The answer is that even nama etc. are the modes (paryāya) of object and therefore, in general, they also are not excluded from
