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Concept of Nikşepa in Jaina Philosophy: 63 maintain that samgraha and vyavahāra-naya except sthāpanā, subject to remaining three (nāma, dravya and bhāva). But this view is not free from defects. It must be accepted that either generic (Samgrahika) or the non-generic-naigama (asamgrahīka-naigama) does accept the sthāpanā-nikṣepa, because the acceptance of the sthāpanā is not prohibited in substantial viewpoint (dravyārthika-naya) except in the generic (samgraha) and empirical-viewpoint (vyavahāra-naya).
Generally, nama-nikṣepa subjects to naigama, samgraha and vyavahāra, enumerated in dravyārthika-naya. As nama-nikṣepa is meant for naming the objects, it is related with substance only. Modes cannot be subject matter of nama-nikṣepa because they are always changing. Here a question may arise that if all the three types of sabda-nayas are paryāyārthika, then how the nama-nikṣepa works there? Answer is that meaning is not important but words are important there. The word is in itself a mode. Therefore that which subjects to modes is paryāyārthika.
The subject matter of sthāpanā nikṣepais dravyārthika-naya (naigama, samgraha, vyavahāra) only, because, from tadākāra (similar) and atadākāra (dissimilar) nikṣepa the substance is referred. Substance cannot be established in modes. Without the existence of the object in which the representation (sthāpanā) is made, sthāpanā-nikṣepa cannot be proved.
Dravya-nikṣepa is undoubtedly dravyarthika (samgraha, vyavahāra) because unless the existence of substance, which is traikālika (existing in past, present and future), is not justified, the unity between the three states cannot be proved.
Bhāva-nikṣepa subjects to modes (paryāya) particularly to evambhūta-naya.
Nikṣepa with reference to Soul:
Soul named as soul is called nama-nikṣepa of soul: the sthāpanānikṣepa of the soul is the sthapana of gods etc., the bhāva-nikṣepa
