 Later, Dharmakīrti, using a methodology very different (and akin to proof by contradiction) from his predecessor Diṅnāga, raises new problems for the Nyāya-Mīmāṃsā view. Assuming, he says, for the sake of the argument, that universals are real. Then the judgments “This is a cow,” “It is an animal,” relate two distinct entities, namely a particular (or object) and a universal (or concept) arguably via a non-relational tie as in being substratum and superstratum, with the proviso that the substratum object has the power to let the universal reside in it. This leads to all the universals (such as cowness, animalhood, etc) then being tied to the object by this simple and single power. In such a scenario, any perceptual judgment involving the universal cowhood as in the case of “This is a cow” makes subsequent judgments “This is an animal,” “This is a substance,” etc., superfluous. For, if one perceives an object along with its power to let any one universal reside in it, one must be able to perceive its power to attract all other universals that reside in it. Thus, there would be no distinction between “This is a cow” and “This is a substance”; clearly an unacceptable thesis. Matilal (1986, 326) notes two points in connection with this argument. First, Dharmakīrti assumes that an object, or a unique particular, is perceived in its entirety and no part of it is left unperceived. Second, the realist has objectified all the universals including the relation-universal. If, as the realist believes, the object of perception—the particular—has the power to accommodate all universals in it, then the onus is on him to show why only a single universal manifests itself in a perceptual judgment. This concern is pertinent, especially against the Nyāya philosophers who admit only one single relation-universal: inherence, which supposedly unites all nesting universals with the object. The Naiyāyikas readily respond to this argument by pointing out that the redundancy objection rests on Dharmakirti’s assumption that an object is grasped in its entirety in perception. This assumption is false; perception is perspectival, we never see all sides of an ordinary three-dimensional object, but we still see it.