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Concept of Nikşepa in Jaina Philosophy : 61
the bhāva. When one says Indra without adding any qualification then at first, generally we mean all four-nāma, sthāpanā etc. After that being qualified with the context, it is known specially. The nāma, sthāpanā etc. are used as the cause of the bhāva-niksepa, because the emotions are aroused with the sthāpanā of Jina in the name of Jina or looking the sight of the body (dravya) of a dead Jaina monk. Of course the three -the nāma etc. alone are not the immediate and unfailing cause of exciting the emotions and therefore, the old ācāryas accept the superiority of the bhāvanikṣepa, which is the immediate and unfailing cause. Ācārya Yasovijaya emphasizes that all four types of niksepa are equally important. If the name of the pitcher were not the characteristic of the pitcher, then it would not be indicator of it; because it is the cause of relation of identity with one, which is not different from it. Therefore, every thing is in the form of name. Everything has a form of its own whether it is intelligence, words or the pitcher. The form of blue and the particular posture is proved by the experience.29 Everything is substantial (dravya) because every where the substance is experienced as the cause of the manifestation and the concealment and free from all modifications like a snake which sometimes being coiled raises his hood and sometimes contracts his body. But in every stage the substance snake is the same. Therefore, all things are substantive.
Similarly, all things are of the nature of bhāva because there is continuous chain of changing modes one after another and all are related with cause and effect. Thus all the objects are of the nature of nāmādi-catustaya (nāma-shāpanā, dravya and bhāva). So for as substance and modes are concerned nāma, sthāpanā and dravya niksepa are all concerned with the substance and its attributes, while bhāva-niksepa has reference to its modes.
