  With respect to the question of how timeless properties like being a cow relate to the individuals that “manifest” them (tokens are in this context referred to as vyakti, “manifestations” of types), Kumārila aimed to finesse the issue that bedeviled Brahmanical proponents of the Nyāya school. Thus, Naiyāyikas characteristically invoked the Vaiśeṣika category of “inherence” (samavāya), holding that an “inherence” relation obtained between universals and the particulars that instantiate them. Criticizing the Nyāya account on the grounds that thus positing an intermediary category to do the work of relating the two different kinds of things just opens up an infinite regress, Kumārila instead held a view with affinities to the kind of perspectivalism that is generally characteristic of Jaina philosophy; on this view, “universal” and “particular” represent different aspects of the same things, with neither aspect being finally intelligible apart from the other. (See, e.g., Ślokavārttika, ākṛtivāda 8, ff.; Jha, trans., 1983, 282, ff.)