Thus a "book" has no doubt some general traits, shared
by all books, but it has some special traits as well. Its atoms are
continually suffering some displacement and rearrangement, but
yet it has been existing as a book for some time past and will
exist for some time in the future as well. All these characteristics,
go to make up the essence of the "book" of our everyday experience,
and none of these can be separated and held up as being
the concept of a "book." This according to the Jains is the
Sa@mkhya way of looking at things.
The first view of paryaya-naya called _@rjusutra_ is the Buddhist
view which does not believe in the existence of the thing in the
past or in the future, but holds that a thing is a mere conglomeration
of characteristics which may be said to produce effects at
any given moment. At each new moment there are new collocations
of new qualities and it is these which may be regarded as
the true essence of our notion of things [Footnote ref 1].
The nayas as we have already said are but points of view, or
aspects of looking at things, and as such are infinite in number.
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