 A recent publication enumerates altogether more than a dozen such positive views that can be possibly reconstructed and ascribed to Jayarāśi (Balcerowicz (2020: 599–600)). On one occasion (in the Buddhist section, TUP, p.57–88 = Franco (1987: 269–271) = Solomon (2010: 120) = Jha (2013: 228–229)), while refuting the view that ‘the first moment of consciousness [of the newly born], immediately after the exit from the mother’s womb, is preceded by another moment of consciousness’, he concludes that ‘the first moment of consciousness in the womb etc. [i.e., of the newly born], must come from the combination of the elements’, which is a typically materialist view. He further takes consciousness to be a product of matter; rejects the existence of the soul or any kind of conscious entity that might exist independently of the material body, and all that is supernatural and imperceptible, such as demons (piśaca), atoms (paramâṇu) or god (mahêśvara); dismisses afterlife, transmigration, karmic retribution (karman), virtue (puṇya) or vice (pāpa); denies heavens, hells, liberation, omniscient beings and omniscience; rejects ritualism and and the purposefulness of religious cult, religious revelation, religious authority (āpta), the concept of righteousness (dharma); dismisses the validity of the pramāṇa model of epistemology, but accepts the validity of direct experience (anubhava).