Niksepa Sutra

निक्षेप-सूत्र

७३७ जुत्तीस-जुत्तमगे जं चउभेएण होइ खलु ठवणं।
कज्जे सदि णामादिसु तं णिक्खेवं हवे समए।१।।

कोई प्रयोजन रहे तब युक्ति साथ, औचित्यपूर्ण पथ में रखना पदार्थ।
‘निक्षेप‘ है समय में वह नाम पाता, नामादि के वश चतुर्विध है कहाता।।१।।

737. According to “Agam”, “Nikshepa” is the rational and purposeful representation of and object in proper way, in name (or negative aspect), represented on (Sthapana/Installed by), Substance (Dravya) and present natural attribute (Bhava).

७३८ दव्वं विविह-सहावं, जेण सहावेण होइ तं झेयं।
तस्स णिमित्तं कीरइ एक्कं पि य दव्व चउभेयं।।२।।

नाना स्वभाव अवधारक द्रव्य प्यारा, जो ध्येय ज्ञेय बनता जिस भाव द्वारा।
तद्भाव की वजह से इक द्रव्य के ही, ये चार भेद बनते सुन भव्य देही।।२।।

738. Substance is of composite nature (vividha-svabhavi/multinatured) of them (i.e. those many natures) the nature which is the subject of meditation (Dhyan) or knowledge (Jnan) of the substance has got four divisions.

७३९ णाम ट्ठवणा दव्वं, भावं तह जाण होइ णिक्खेवं।
दव्वे सण्णा णामं दुविहं पि य तं पि विक्खायं।।३।।

ये ‘नाम‘ ‘स्थापन‘ व ‘द्रव्य‘ स्व-‘भाव‘ चारों, निक्षेप हैं तुम इन्हें मन में सुधारो।
है नाम मात्र बस द्रव्यन ही सुसंज्ञा, है नाम भी द्विविध ख्यात कहें जिनज्ञा।।३।।

739. And (therefor); “Nikshepa” is of four kinds : Name, Representation/Installation, Substance and Present Natural attribute.
Natural attribute.
Name is the noun of substance.
It is of two main kinds.

७४॰ सायार इयर ठवणा, कित्तिम इयरा हु ‘बिंबजा पढमा।
इयरा खाइय भणिया, ठवणा अरिहो य णायव्वो।।४।।

कर्मानुसार अथवा जग मान्यता ले, रे! वस्तु का ग्रहण जो कर ले, करा ले।
है ‘कर्म भेद‘ वह निश्चित ही कहाता, ऐसा ‘बसंत तिलका‘ यह छंद गाता।।

740. “Sthapana-nikshepa” is representation or Installation of one thing by another; this is of two kinds: Sakar (Formal) and Nirakar (Formless/Informal). The natural and artificial image of arhat is (an example of) Sakarasthapana (Formal/Figurative); and the representation of Arhat in some other objects is (an example of) Nirkar-sthapana (Informal/Unfigurative).

७४१-७४२ दव्वं खु होइ दुविहं, आगम-णोआगमेण जह भणियं।
अरहंत-सत्थ-जाणो, णोजुत्तो दव्व-अरिहंतो।।५।।
णोआगमं पि तिविहं, णाणिसरीरं भावि कम्मं च।
णाणिसरीरं तिविहं, चुद चत्तं चाविदं चेति।।६।।

देवायु कर्म जिसने बस बाँध पाया, ज्यों आज ही समझता यह ‘देव राया‘।
या पूर्ण-कुम्भ कलदर्पण आदि भाते, लोकोपचार वश मंगल ये कहाते।।५।।
है द्रव्य सांप्रत दशामय यों बताता, निक्षेप ‘भाव‘ वह आगम में कहाता।
नोआगमाऽऽगमतया वह भी द्विधा है, वाणी जिनेन्द्र कथिता कहती सुधा है।।६।।

741-742. “Dravya-nikshepa” (Taking the potential for the actual) is there, where there is a transaction in accordance with the past or future shape of an object, disregardful of its present state. It is of two kinds :
1. Agam-Dravya-Nikshepa (Attention-Substance-Aspect); and
2. No-Agam-Dravya-nikshepa (Quasi attention-Substance-aspect).
For example when the knower of the scripture of arhat does not attend that scripture it is called Arhat, according to Agam-Dravya-Nikshepa (attention-substance-aspect).
No Agam Dravya Nikshepa (Quasi attention substance aspect) is of three kinds:-
1. Jnayaka-sarir (body of the knower);
2. Bhavi (Attributing to the body in the present a conduction of some future existence after death); and
3. Karma (Tadvyatirikta) (attributing to the body the karma matter by which it will acquire only particular condition.
The Jnayak sarir No Agam Dravya nikshepa is there; where the body of the knower of that object is considered to be equal to that thing for example, “to say that politics is dead by just seein the dead body of a politician.
The body of the knower (Jnayak) (sarir) is of three kinds:
1. Past 2. Present and 3. Future
The past body of the knower (Bhuta-Jnayak-sarir) is again of three kinds:
1. Fallen (cyst);
2. Deserted (Tyakta) and
3. Dripped (Chyavita).
Bhavi no agam-Dravya nikshepa is that according to which an object is at present considered of the shape it is to acquire in future. For example; to consider a prince designates as the king.
The karma (Tadvyatirikta) no Agam Dravya nikshepa is attributing the karmic matter of one’s deeds to his body or under standing a thing in accordance with the general recognition about it for example to call a man equipped with the attributes of Darshan visuddhi, vinaya and other characteristics of a would be tirthankar as tirthankar; or to call the filled up pitcher, looking glass etc. as auspicious, in view of general recognition thereof.

७४३-७४४ आगम-णोआगमदो तहेव भावो वि होदि दव्वं वा।
अरहंत-सत्थ-जाणो आगमभावो हु अरहंतो।।७।।
तग्गुणराय-परिणदो णो-आगमभाव होइ अरहंतो।
तग्गुणराई झादा केवलणाणी हु परिणदो भणिओ।।८।।

आत्मोपयोग जिन आगम में लगाता, अर्हन् उसी समय है जिन-शास्त्र ज्ञाता।
तो ‘भाव आगम‘ नितांत यही रहा है, ऐसा यहाँ श्रमण-सूत्र बता रहा है।
अर्हन्त के गुण सभी प्रकट जभी से, अर्हन्त देव उनको कहना तभी से।
है केवली जब उन्हीं गुण धार ध्याता, ‘नोआगमा‘ वह जिनागम में कहाता।।७-८।।

743-744 “Bhava-nikshepa” (positive aspect or present natural attribute) consists of giving a thing a name, counting the attributes of its present condition only.
It is of two kinds:
1. Agam-Bhava-nikshepa (When the soul knows and is actually attentive); and
2. No Agam bhav-nikshepa
(When the actual present condition of a material thing is referred to). To illustrate again Bhav-nikshepa; when the knower of Arhat shastra (The scripture of Arhat) as paying his attention to that knowledge, he is Arhat.
No-Agam-Bhav-nikshepa calls a man Arhat when he attains all the attributes of Arhat and call a man omniscient (one with perfect knowledge/keval Jnani) when he (Arhat) meditates manifested with those attributes.