  Jñānagarbha’s indebtedness to the epistemological tradition notwithstanding, he is still very much a Mādhyamika in that much of his approach consists in showing the absurdities that lurk menacingly inside all constructed theories. His notion of the ultimate goal, like Candrakīrti’s, is a wordless and concept-free lucid awareness, but he sees it as possible to reach that goal by using words and thoughts intelligently. Moreover, he agrees with other Mādhyamikas in his conviction that all thinking, even that which can be called verdical because it leads to expected results, is based on a presupposition that things have inherent natures—it is, after all, almost impossible to talk without at least an implicit nod in the direction of inherent natures and essences—and that that presupposition is demonstrably false. So according to Jñānagarbha rational thinking is simultaneously veridical, in that it leads to expected results, and false, in that it is based upon the demonstrably false presupposition that things that can be named are namable because they have inherent natures. While language operates within an ontology of causes and effects and various other kinds of relationship, such as temporal and spatial relationships, it can be shown that those relationships are all untenable if one thinks about them carefully and investigates them deeply enough.