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62 Śramaṇa, Vol 66, No. 2, April-June 2015
The Relation and arrangement of Nikṣepa with Naya
The relation between nikṣepa and naya is that of the relation of object and expression of its qualities. Naya is epistemological (jñānātmaka) while nikṣepa is concerned with the expression of the contents of knowledge through language.
There are two broad categories of Naya (standpoints) i.e. (I) Dravyarthika Naya (substantial standpoint)- those concerned with understanding of substance and (2) Paryāyārthika Naya (modal standpoint)-those concerned with the understanding of modes. There are two traditions in understanding these nayas. The first āgamic tradition represented by Jinabhadragaṇi Kṣamāśramaņa, enumerates naigama, samgraha, vyavahāra within dravyarthika-naya while rjusūtra and sabda, samabhirūḍha and evaṁbhūta nayas, according to him, refers to paryāyārthika naya. The second logical tradition represented by Siddhasena Divākara, enumerates Samgraha and Vyavahāra within dravyarthika and rest in paryāyārthika naya. As for nikṣepas are concerned, nāma, sthāpanā and dravya are incorporated in dravyarthika-naya30 while bhava-nikṣepa refers to the paryayarthika-naya. This is the Siddhasena Divakara's contention, which is referred by revered Jinabhadragani Kṣamāśramaņa in his Viseṣāvasyaka-Bhāṣya. Jinabhadragani justifying his view of niksepa (positing) on namaskāra says that 'sabda, samabhiruḍha, and evambhūta accept bhāva-nikṣepa (modal positing) and remaining nayas entertain all the four types of nikṣepa. Some others hold that rjusūtra-naya subjects to only nama and bhava-nikṣepa31. But this is not so; because Anuyogadvāra-sūtra clearly mentions that rjusūtranaya subjects to dravya-nikṣepa.32
When rjusūtra-naya considers the lump of the gold as the cause of the different shapes (necklace etc.) of the gold, there is no reason why it would discord the sthāpanā of the Indra which has the shape of Indra and by looking at which the word Indra is uttered. In this way jusūtra-naya accepts nāma and sthāpanā also. Some others
