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But as a matter of fact, the thre--featured probans are more convenient for the middle-term (hetu ). For, even without knowing the words homologue and hetrologue everybody can easily understand the major and the middle term.
With regard to the importance of this reference we are in a position to say that the earliest mention of Jaina con. ception of anythanu papannatva as an aspect of a probans has. been made by A cārya Dharmakirti. Afterwards, Sāntarakşita referred to it and proceeded to examine it critically. There he mentioned Patrasvāmin as the holder of this view. For the sake of Jaina philosophical history, this reference to Pātrasvāmin and his view is very important. Prmāṇasmaplavavāda
Pramūnasama plava is an application of more than one pramāņa to one object (prameya ).217 Jainas are appropritely called Pragmanasari plavavādın218 in the Hetubindu Tika This is because the theory of relativity of knowledge ( anekūntavāda ) is the basis of Jaina philosophy. It means that an entity is not in perpetual flux, but it is relatively eternal and having universal and particular characters (sámányavisesõitmaka ).
A thing consists of infinite attributes which cannot be apprehended by one by merely superficial knowledge. Other Pramānas, therefore, have clear scope to know the un apprehended elements of a particular thing. In the definition of pramana Acāry Aklanka added a word anadhi gatārthagrahi which itself indicates that pramanasam plava can be accepted provided there is wpayoga-višeşa to determine the definite or indefinite part of an entity.219 The Naiyāyikas bave on such term in their definitions of pramāna. But they accept the pramanasamplava in each case.
But on the other hand, Buddhist philosophy does not recognise the validity of pramūnasam plava. According to its theory, an object is in perpetual flux : it cannot last for more than a moment. One object cannot have two validi
