  The idea that universals are, in some sense, ‘located’ in particulars generated two distinctive objections to the theory. Diṅnāga trades on the spatial metaphor to argue that the Nyāya conception of universals is incoherent. For, if a universal is ‘unitary’, it can be located in at most one place, and thus not ‘plurally instanced’. If, conversely, if is located simultaneously at many places, that can only be because it has parts, each located at a different place, and hence is not ‘unitary’. This argument plays on the ambiguity of the notion of ‘being located’, and pretends that a universal like cowhood is located in individual cows in just the same sense that a cow is located in a field. Nevertheless, it forces the Nyāya to be more careful in its account of the universal-particular relation. As The Manual of Reason notes (TS 84), a universal is said to reside in its instances by the relation of ‘inherence’ (samavāya), defined as an “inseparability” (ayutasiddhi) relation. Of two entities, x and y,