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with this condition. But then naturally the question arises that if nirvāṇa is something uncaused, why did the Buddha give instructions regarding the path leading to liberation and also discuss its causes. The answer is that to realise something and to produce are two different things. The causes mentioned by the Buddha are for the realisation of mokşa, not for its origination. One can go to the Himalayas, but one can never by the same effort take them elsewhere. One can go to the other bank of a river with the help of a boat, but can never bring the other bank physically to himself. Similarly, Lord Buddha can give instruction regarding the path leading to the realisation of mokşa, but can never point out the causes bringing about mokşa, because mokṣa or nirvana is something uncaused, it cannot be brought about. Nirvāņa, in fact, does not fall within any of the categories of empirical thought, still it is not non-existent as it is the object of mental -- l'ather, transcendental — cognition, it can be cognised by the undefiled, pure Mind. See Milinda pañha. 4. 7. 12-15.
Even in the Vedānta, mokṣa has only to be realised, for it is eternally present. The ignorance regarding the nature of the pure, undefiled soul has only to be dispelled for the realisation of its true nature which is eternally existent. The path of mokşa pointed out consists not of originating (utpadaka) factors but of jñāpaka .(cognitive) ones that only show the facts as they are. All the Brāhmaṇical systems of philosophy regard the soul as eternally unchanging and pure, and mokşa as uncaused. The Bhatta school of thought alone specifically regards the soul as capable of evolution, and consequently recognises change or modification in it. The Buddhists regard citta as naturally luminous and the impurities as adventitious (Prabhäsvaram idam cittam prakệtyā "gantavo malāḥ - Pramāņa-vārttika, 1. 210).
The Jainas regard mokşa as both krtaka (caused) and akştaka (uncaused, natural) from different points of view. It is kệtaka from the point of view of modes, as it gets rid of impurities and attains a state of perfection, but from the point
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