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same entity performs different causal functions at different moments, then we must admit that we have different entities at different moments because an object can be identified only in terms of its function The seed in the granary and the seed in the soil must be counted different because the former unlike the latter does not produce any sprout If it be argued that the same substance produces an effect only when it is assisted by other accessory conditions, then we shall have to make intelligible the relationship between the principal and the accessory If the two are different and the accessory makes a real difference to the principal, it is not the principal as such that acts but only the new entity thus brought about by the action of the accessory Thus, a stable entity cannot function either simultaneously or in succession and hence every object must be momentary and unique to be real Now, cognition, whether perceptual or inferential, represents objects as stable and identical It is obvious then that the objects as we know them are not real but only ideal and if we only know ideal objects it would be difficult to affirm the reality of any ever-unknown external reals
In answering this train of reasoning the different schools of realism can no longer maintain their alliance The Nyāya-Vaiseşıka school, for example, tried to argue that we are able to perceive universals also in so far as we perceive the substances and qualities where they inhere They adopted an ultrarealistic stand point and argued for the reality of every element in cognition The Jainas, on the other hand, met this point by their dialectical notion of reality where every entity has infinite aspects, positive as well as negative We must not think of universals and particulars as two separate orders of reality somehow interpenetrating each other and hierarchically arranged Such a concept as upheld by the Naiyāyikas had been criticised threadbare by Dignāga
'अन्यत्र वर्तमानस्य ततोऽन्यस्थान-जन्मनि । तस्मादचलत स्थानाद् वृत्तिरित्यतियुक्तता ।। यत्नासी वर्तते भावस्तेन सबध्यते न तु । तद्देशिन च व्याप्नोति किमप्येतन्महाद्भुतम् ।।
