n houses unexpectedly, so it could not be
said that the cooking was undertaken for them), (10) _Naigamana_
(non-injury is therefore the greatest virtue) (Vidyabhu@sa@na's _Indian
Logic_). These are persuasive statements which are often actually
adopted in a discussion, but from a formal point of view many of these
are irrelevant. When Vatsyayana in his _Nyayasutrabha@sya_, I. 1. 32,
says that Gautama introduced the doctrine of five propositions as
against the doctrine of ten propositions as held by other logicians, he
probably had this Jaina view in his mind.]

[Footnote 2: See _Jainatarkavarttika_, and _Parik@samukhasutrav@rtti_, and
_@Sa@ddars'anasamuccaya_ with Gu@naratna on Jainism.]

187

which could not non-existent. In fact production of effect was
with them the only definition of existence (being). Theoretically
each unit of effect being different from any other unit of effect
they supposed that there was a succession of different units of
effect or, what is the same thing, acknowledged a succession of
new substances every moment. All things were thus momentary.
The Jains urged that the reason why the production of effect
may be regarded as the only proof of being is that we can assert
only that thing the existence of which is indicated by a corresponding
experience. When we have a unit of experience we
suppose the existence of the object as its ground. This being so,
the theoretical analysis of the Buddhists that each unit of effect
produced in us is not exactly the same at each new point of time,
and that therefore all things are momentary, is fallacious; for experience
shows that not all of an object is found to be changing
every moment; some part of it (e.g. gold in a gold ornament) is
found to remain permanent while other parts (e.g. its form as earrings
or bangles) are seen to undergo change. How in the face
of such an experience can we assert that the whole thing vanishes
every moment and that new things are being renewed at each
succeeding moment? Hence leaving aside mere abstract and
unfounded speculations, if we look to experience we find that the
conception of being or existence involves a notion of permanence
associated with change--_paryaya_ (acquirement of new qualities
and the loss of old ones). The Jains hold that the defects of other
systems lie in this, that they interpret experience only from one
particular standpoint (_naya_) whereas they alone carefully weigh
experience from all points