 However, the account changes in what Vidyānanda (c. 850) has to say on Akalaṅka’s passage. Vidyānanda is, to our knowledge, the first Indian philosopher to know of and to directly refer to Jayarāśi. In his Aṣṭa-sahasrī ‘In Eight Thousand Lines’, Vidyānanda (AṣS 29.20–36.6) takes the passage ‘“Since one accepts that [it is not possible to decide for or against a view among a few competing ones], there is nothing wrong [in rejecting the idea of an omniscient person].” [Akalaṅka:] Ergo this decision of some [thinkers, i.e., materialists] is itself void of any rational basis’ (tathêṣṭatvād adoṣa ity ekeṣām aprāmāṇikaivêṣṭiḥ) as explicitly implying two kinds of approaches to the same question. First (AṣS 29.20 ff.), he says some nihilistic thinkers (eke) are the Laukāyatika (the followers of Lokāyata, the materialist school), who do not admit any instrument of knowledge which would could go beyond the perceptible world, i.e., they accept perception as the only cognitive criterion. Second, Vidyānanda says (AṣS 31.2 ff.), there are also ‘those who propound the dissolution of [all] categories’ (tattvôpaplava-vādin), a term which could hardly be more univocal in its clearly referring to Jayarāśi. Had Akalaṅka known of Jayarāśi, his ‘qualified scepticism’ and rejection of the validity of perception also, he would have included him among those who rejected the idea of an omniscient being.