nism in _@Sa@ddars'anasamuccaya_.]

176

not a composite of water-atoms. Again it is a composite of earth-atoms
only in the sense that gold is a metallic modification of
earth, and not any other modification of earth as clay or stone.
Its being constituted of metal-atoms is again true in the sense
that it is made up of gold-atoms and not of iron-atoms. It
is made up again of gold-atoms in the sense of melted and unsullied
gold and not as gold in the natural condition. It is again
made up of such unsullied and melted gold as has been hammered
and shaped by the goldsmith Devadatta and not by Yajnadatta.
Its being made up of atoms conditioned as above is again only
true in the sense that the collocation has been shaped as a jug
and not as a pot and so on. Thus proceeding in a similar manner
the Jains say that all affirmations are true of a thing only in a
certain limited sense. All things (_vastu_) thus possess an infinite
number of qualities (_anantadharmatmaka@m vastu_), each of which
can only be affirmed in a particular sense. Such an ordinary thing
as a jug will be found to be the object of an infinite number of
affirmations and the possessor of an infinite number of qualities
from infinite points of view, which are all true in certain restricted
senses and not absolutely [Footnote ref l]. Thus in the positive relation
riches cannot be affirmed of poverty but in the negative relation such
an affirmation is possible as when we say "the poor man has no
riches." The poor man possesses riches not in a positive but in
a negative way. Thus in some relation or other anything may be
affirmed of any other thing, and again in other relations the very
same thing cannot be affirmed of it. The different standpoints
from which things (though possessed of infinite determinations)
can be spoken of as possessing this or that quality or as appearing
in relation to this or that, are technically called _naya_ [Footnote ref
2].

The Doctrine of Nayas.

In framing judgments about things there are two ways open
to us, firstly we may notice the manifold qualities and characteristics
of anything but view them as unified in the thing; thus when
we say "this is a book" we do not look at its characteristic
qualities as being different from it, but rather the qualities or
characteristics are perceived as having no separate existence from

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[Footnote 1: See Gu@naratna o