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Sub-Categories of Samansuttam
Mangalasutra
  Jinasasanasutra
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Nirupanasutra

  Samsaracakrasutra 
  Karmasutra
  Mithyatvasutra
 

Raga-pariharasutra

  Dharmasutra
  Samyamasutra
  Aparigrahasutra
  Ahimsasutra
 

Apramadasutra

  Siksasutra
  Atmasutra
  Moksamargasutra
  Ratnatrayasutra
  Samyag-Darsana-Sutra
  Samyagjnanasutra
  Samyakcaritrasutra
  Sadhanasutra
  Dvividha Dharmasutra
  Sravakadharmasutra
  Sramanadharmasutra
  Vratasutra
  Samiti-Guptisutra
  Avasyakasutra
  Tapasutra
  Dhyanasutra
  Anupreksasutra
  Lesyasutra
  Atmavikasasutra (Gunasthana)
  Samlekhanasutra
  Tattvasutra
  Dravysutra
  Srstisutra
  Anekantasutra
  Pramanasutra
  Nayasutra
  Syadvada Va Saptabhangisutra
  Samanvayasutra
  Niksepasutra
  Samapana
  Virastavana
 

SamanSuttam

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)