________________
( 174 1
Jayantabhatta in his aforesaid work gives out certain fine arguments in support of Adrsta karma in certain beautiful verses which are quoted below.
Sridhara in his Nyāya Kandalia writes a very useful long note on karma and jñāna, the substance of which may be reproduced here. Śrīdhara raises a very important question as to the immediate cause of liberation. The point is whether liberation is due to pure knowledge of the self or to a combination (Samuccaya) of knowledge as well as action. He points out that some scholars are inclined to think that the doctrine of Samuccaya between knowledge and action is the proper view. Arguments in favour of this view have been set forth but he replies saying that the doctrine of Samuccaya cannot be helped as a valid theory from the stand point of sound reason. His view is that knowledge of the self is the immediate cause of liberation. In this connetion arguments in favour of both the views have been clearly set forth. The advocates of Samuccaya point out that the purification of the mind follows from knowledge. A practice in the repetition of both causes liberation.2 Details of argumentation on both sides need not be reproduced here.
Jayantabhatta, the author of Nyāyamañjarī, has spoken at · some length on karma as possible cause on the origin of mokşa.
He does not accept the view that karma rightly performed could lead to mokșa. He does not seem to be in favour of the other view that karma as well as jñāna combined are capable of producing mokşa. He accepts the view of the Gītā that the fire of the knowledge burns up all karma.3
A detailed treatment of the subject may be found in Jayanta's work,
1. Vide Nyāyamañjart by Jayantabhatta edtd. by Suryanārāyaṇa Sukla,
Varanasi, Kashi Sanskrit Series, Samyat 1992. 2. Nyāyakandall p. 286. :. Gitā IV.37. 4. Nyayamañjarī by Jayanta part II, pp. 87-90. . .
1.
