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there is no self-contradiction in dual characters of an entity in relative sense, as the Jainas assert.
Dharmakīrti urged with regard to the universal-cum, particular character of reality that this theory compelled one to recognize the curd and camel as one entity. In connection with the fallacious middle term ( hetvabhasa ) Akalanka points out. that the Buddhist philosophers discover defects to censure the Jainas on the basis of invalid arguments (Mithyūjati ).139 For instance, Dharmakirti ignores the form ula sarvobhāvā stadatatsvabhavah and tries to establish equality between curd and camel. Hence he questions why one who intends to eat curd, does not go to eat a camel in place of curd, since according to Jainism, both have the universal character, 140
Akalanka tries to disarm critics like Dharmakirti by pointing out the deffinition of sāmánya and višesa. Vădirāja, a commentator of Akalanka, explains that the similar transtormation of a thing into its modes ( sadrasapariņāmo hi sāmānyan ) is called Samanya.141 According to this definition, the modes of curd and camel are not similar, they are really completely different, as well as similar. How is it then possible that these elements. are mixed ?
Another argument used for the refutation of the Buddhist standpoint is that the identity is only among the modes of, curd, as hard, harder, hardest, etc., but they have never any sort of relation with the modes nf camel. Hence, they can never be mixed with each other. Vadırāja refers to a traditional fiction that Dharmakīrti proved himself as a Vidaşaka (jester) because he did not possess a good knowledge of the opponents theory. 142
Akalan ka again criticises the view of Dharmakirti saying that if the argument tbat "the atoms of curd and camel may bave been mixed sometimes before and the atoms of curd have still the capacity to be transfered into the modes of camel" is. to be raised, it would not be advisable. For the past and the future modes of an entity are different, and all transactions and
