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Jambu-jyoti
(p. 192), and this standpoint is also taken by Haribhadra (who, incidentally knows this sūtra, see AP 17.8). This is what Haribhadra says in YDS 128: eka eva tu mārgo 'yam teṣām samaparāyaṇaḥ
Christian Lindtner
The great Nyaya philosopher, Jayantabhatta, in his Agamaḍambara 4.57, is of the same opinion:
ekaḥ śivaḥ pasupatiḥ kapilo 'tha viṣṇuh samkarṣaṇo jinamuniḥ sugato manur vā | saṁjñāḥ paraṁ pṛthag imās tanavo 'pi kāmam avyākṛte tu paramātmani nāsti bhedaḥ ||
(For further evidence of such syncretism, see Kamaleswar Bhattacharya, "Religious Syncretism in Ancient Cambodia", in Dharmadūta. Mélanges offerts au Vénérable Thich Huyên-Vi, Paris 1997, and Kameshwar Nath Mishra (Ed.), Glimpses of the Sanskrit Buddhist Literature, Varanasi 1997, pp. 47-56.)
Jain Education International
Another noteworthy feature that Haribhadra shares with several other classical Indian philosophers concerns the relationship between agama and anumāna/tarka. As said, once we have learned about dharma from āgama/śāstra it is also our duty critically to analyse and understand what we have read or studied. To avoid misunderstandings, anumāna/tarka is indispensable. Some intellectuals, however, go too far failing to see that dharma is not within the viṣaya of anumana/tarka. (This would reduce dharma, which consists, in practice, of a purely "academic" matter, so to speak.) Hence we find authorities such as Manu, Bhartṛhari, Kambala, Bhavya, Śankara and Haribhadra warning their readers against kutarka, against placing too much emphasis on anumāna, or on dry logic, suskatarka. (See my paper "Linking up Bhartṛhari and the Bauddhas" in Asiatische Studien 47/1 (1993) for references.) Even though their devatā (iṣṭa-deva) and their tattvas differ, all these authorities agree that dharma should be supported by but never contradicted by anumāna/tarka/yukti. In SVS 210 we find Haribhadra quoting Manu 12.106 with approval (with the var. dharmasastram for dharmopadeśam). Dharma, in other words, must be accepted on the basis of faith and reason. Those who simply reject dharma (and, consequently, adharma) must be rejected as Nihilists.
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