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PURVA-MIMAMSA
335
miseries of samsara as a consequence of such sin, that one should carry on the nitya-karmas. Thus the course of discipline laid down here is two-fold: (1) abstention from the optional and forbidden deeds, and (2) adherence to the obligatory ones. In neither case, it should be added, is there anything positive effected, the conception of moksa being negative in the system, viz. the restoration of the self to its normal condition. As regards the exact part which a knowledge of the self, according to Kumārila, plays in securing freedom, there is some doubt owing to a discrepancy between the Sloka-vārtika and the Tantra-vārtika in that respect.1 Without entering into the polemics of this question we may state, following Parthasarathi's interpretation, that a knowledge of the self or more strictly the insight born of meditation upon its true nature, is a contributory aid to freedom, so that the doctrine is what is technically described as jñāna-karmasamuccaya-vāda. The followers of Prabhakara agree in this respect; only they do not admit any purpose in the performance of nitya-karmas beyond obeying the call of duty. Their acceptance of the need for jñāna as a means of release, along with the performance of unconditional duties, is quite explicitly stated.2
1 Cf. SV. pp. 669 ff. and Tantra-vārtika, I. iii. 25. a PP. p. 157
