Jain World
Sub-Categories of Passions

Mangalasutra - Precepts On The Auspicious

Jinasasanasutra - Precepts On Jina's Teachings
Sanghasutra - Precepts Of Religious Order
Nirupanasutra - Precepts On Scriptural Exposition
Samsaracakrasutra - Precepts On the Transmigratory cycle
  Karmasutra - Precepts On Karms
  Mithyatvasutra - Precepts On Wrong Faith
  Raga-pariharasutra - Precepts On Renunciation Of Attachment
  Dharmasutra - Precepts On religion
  Samyamasutra - Precepts On Self-Restraint
  Aparigrahasutra - Precepts On Non-Possessiveness
  Ahimsasutra - Precepts On Non-Violence
  Apramadasutra - Precepts On Vigilance
  Siksasutra - Precepts On Education
  Atmasutra - Precepts On Soul
  Moksamargasutra - Precepts On The Path Of Liberation
  Ratnatrayasutra - Precepts On Three Jewels
  Samyag-Darsana-Sutra - Precepts Of Right Faith
  Samyagjnanasutra - Precepts On Right Knowledge
  Samyakcaritrasutra - Precepts On Right Conduct
  Sadhanasutra - Precepts On spiritual Realization
  Dvividha Dharmasutra - Precepts On the Two Paths of Relitgion
  Sravakadharmasutra - Precepts on householders's Religion
  Sramanadharmasutra - Precepts On Religion Of Monks
  Vratasutra - The Precepts On Vows
  Samiti-Guptisutra - Precepts On Carefulness (Samiti) and Self-Control (Gupti)
  Avasyakasutra - Precepts On Obligatory Duties
  Tapasutra - Precepts on Penance
  Dhyanasutra - Precepts On Meditation
  Anupreksasutra - Precepts On Reflection
  Lesyasutra - Precept On Soul-Colouring (Lesyas)
  Atmavikasasutra (Gunasthana)
Precepts On Spiritual Progress (Gunasthanas)
  Samlekhanasutra - Precepts On Passionless Deaths
  Tattvasutra - Precepts On Fundamental Truths
  Dravysutra - Precepts On The Substance
  Srstisutra - Precepts On Universe
  Anekantasutra - The Precepts On Non-Absolutism
  Pramanasutra - Precepts On Valid Knowledge
  Nayasutra - Precepts On View-Point
  Syadvada Va Saptabhangisutra - Syadvada & Sptabhangi Sutra
  Samanvayasutra - Precepts On Reconciliation
  Niksepasutra - Precepts Of Installation
  Samapana Conclusion
  Virastavana Hymn To Mahavira

42. Niksepasutra - Precepts Of Installation



Juttisujuttamagge, jam caubheena hoi khalu thavanam.

Kajje sadi namadisu, tam nikkhevam have samae. (737)

There is a description of four types of Niksepas (ascriptions) as naming etc. in the scriptures to understand the right meaning of a proposition. (737)


Davvam vivihasahavam, jena sahavena hoi tam jheyam.

Tassa nimittam kirai, ekkam pi ya davva caubheyam. (738)

A substance is possessed of various characteristics and for the sake of that characteristic, which is presently under consideration, one and the same thing is described in four ways. (738)


Nama tthavana davvam, bhavam taha jana hoi nikkhevam.

Davve sanna namam, duviham pi ya tam pi vikkhayam. (739)

Nama, Sthapana, Dravya, Bhava-these four ways provide the concept of niksepa. Of these nama stands for the name of the thing concerned and is of two types. (739)


Sayara iyara thavana, kittima iyara du bimbaja padhama.

Iyara iyara bhaniya, thavana ariho ya nayavvo. (740)

Sthapana is of two types-that which resembles the real shape of that for which is stands, and that which does not. When there is a supposition of one object in the other, it is called sthapana Niksepa, for example, supposing an idol of an arhat as an arhat. (740)


Davvam khu hoi duviham, agama-noagamena jah bhaniyam.

Arahamta-sattha-jano, anajutto davva-arihamto.

Noagamam pi tiviham, deham nanissa bhavikammam ca.

Nanisariram tiviham cuda cattam cavidam ceti. (741 & 742)

Dravya (= potency) is of two types-viz. agamato (=that in respect of an authentic text) and no-agamato (=that not in respect of an authentic text). Thus the person who knows an authentic text pertaining to an Arhat and yet is not making use of this knowledge of his is agamato-dravya Arhat. Similary, no-agamato dravya is of three types-viz. the knower's body, the would be knower, one acting in a manner appropriate to the thing concerned. And the knower's body is of three types-viz. one fallen, one given up, one make to fall. (741 & 742)


Agama-noagamado, taheva bhavo vi hodi davvam va.

Arahamtasatthajano, agamabhavo du arahamto.

Taggunae ya parinado, noagamabhava hoi arahamto.

Taggunaei jhada, kevalanani hu parinado bhanio. (743 & 744)

Like dravya bhava (=reality) too is of two types-viz. agamato (=that in respect of an authentic text) and no-agamato (=that not in respect of an authentic text). Thus the person who knows an authentic text pertaining to an Arhat and is also making use ofthis knowledge is agamato-bhava Arhat. On the other hand, the person who ahas developed the virtuous qualities appropriate to an Arhat or one who while equipped with those qualities, undertakes meditation and so is considered to have become a Kevalajnanin (=Arhat) is no-agamatobhava Arhat. (743 & 744)