This small referral document which clearly indicates how ruthlessly the author rejects the

jnana-karma samucchaya. May I declare that the interpretation thus arrived is purely of
personal view and affirm to take no consideration or clarification further unless the preceptor
has a theory which is equally in line with the shastras quoted , the view of Shankara and his
view.




To him the divine Shankara , Just like the way Garuda rescued his mother Vinatha ,
captivated fraudulently by kadru, by giving the divine nectar, rescued the vedantha from
the crutches of poorva-meemamsa , this bow.
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Having shaken off the statements of jaimini,patanjali,gautama,kanada ,kapila and shaiva etc... , I am
prpounding clearly in measured words the true sense indicatedby Sri vyasa,sri Shankara & Sri
*Sureshwara*
Note: * The author has never drawn references of sureshwaras-view while discussing jnana karma
samuccaya instead he has referred shankaras view at that instance.

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Translation by Sree. R.D.Karmakar
The folloers of Kumarila Bhatta , *again* say:-Only through the combination of knowledge and karma ,there
arises eternal knowledge and eternal bliss for the Atman steeped in the knowledge of non-sentient
objects:Thereby afterwards ,thereis the salvation ,-The manifestation of eternal bliss ,by the ,by the eternal
realisation, owing to its being not dependent upon particular objects.
* { Why is the word, "AGAIN" used unless one of kumarila's followers had stopped saying that union for
some time and started AGAIN (post Shankara) to talk about it in a polished way )

, ...
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Shankara-Bhashya.

"just as the world secured by karman perishes ,in the same way verily , hereafter the world secured by
merit perishes.|| Cha.8.1.6||

On account of being produced by mere karma only, there is no significant difference if it is regarded as
produced by jnana-karma. There is no scope for such a combination on account of jnana of the Atman

being beyond hunger, etc. and on account of its being opposed to all karma. And the attainment of
brahman free from all changes and states - all of this would become unreasonable, on account of there
being no means of proof, on account of contradiction with the sruti passages advocating non-duality and on
account of its being steeped in the host of blemishes spoken of -Let this stand over for the matter f that.

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