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The Mimamsa philosophy believes that Dharma is enjoined by the Vedas, known as the Sruti. Its practice leads to happiness. If the Smriti does not agree with the Sruti, the former is to be ignored. The practice by virtuous men or custom comes next to the Smriti.  

The Mimamsa philosophy believes that Dharma is enjoined by the Vedas, known as the Sruti. Its practice leads to happiness. If the Smriti does not agree with the Sruti, the former is to be ignored. The practice by virtuous men or custom comes next to the Smriti.  

The Mimamsa philosophy recommends that a Hindu should lead his life in accordance with the rules of the Vedas. A Hindu has to perform Nitya Karmas like Sandhya, etc., and Naimittika Karmas during proper occasions to get salvation. These are unconditional duties. If one fails to do these, one incurs the sin of omission (Pratyavaya Dosha). One  performs Kamya Karma to attain special ends. If one avoids prohibited actions (Nishiddha Karrnas), one will avoid hell. If one performs the unconditional duties, one will attain salvation.  

The Mimamsa philosophy recommends that a Hindu should lead his life in accordance with the rules of the Vedas. A Hindu has to perform Nitya Karmas like Sandhya, etc., and Naimittika Karmas during proper occasions to get salvation. These are unconditional duties. If one fails to do these, one incurs the sin of omission (Pratyavaya Dosha). One  performs Kamya Karma to attain special ends. If one avoids prohibited actions (Nishiddha Karrnas), one will avoid hell. If one performs the unconditional duties, one will attain salvation. If works or sacrifices are done in a mechanical way, without feeling, Sraddha (Faith) and devotion; they cannot help one to attain salvation.  

 

Jaimini does not believe in Moksha. He believes in the existence of Svarga (heaven) attainable through Karma or sacrifice. The Veda promises rewards to the sacrificer to be enjoyed in another world.  

Some later Mitmansakas maintain that all works ought to be performed as an offering to God or the Supreme Being.  

Some later Mitmansakas maintain that all works ought to be performed as an offering to God or the Supreme Being.  

== The Doctrine of Apurva<ref name=":0" /> ==

== The Doctrine of Apurva<ref name=":0" /> ==

== The Self and Its Characteristic<ref name=":0" /> ==

== The Self and Its Characteristic<ref name=":0" /> ==

The self is distinct from the body, the sen,,e_ intellect. The self is the experiencer or enjoyer. anci • the abode of experiences. The senses he brjr; instruments of experience. The self perceives wl!re in union with the mind. It experiences in.uteriit pleasure and pain; and externally, objects such c's rivers, plants, etc. The self is not the senses, because itpersists e, when the senses are injured or destroyed. The bocht: made up of matter. The perceiver is distinct frorn body. The self directs the body. The body is a servaRt';: the self. There is some being which synthesises various sense-data. That being or entity is the self in': self is all-pervading and imperishable. Selves al.; countless. The real self survives the annihilation of the body, The performer of a sacrifice goes to heaven. Jaimini do not believe in Moksha. He believes in the existence Svarga (heaven) attainable through Karma or sacrifice. The Veda promises rewards to the sacrificer to be enjoyed in another world. • 

The self is distinct from the body, the senses and the intellect. The self is the experiencer or enjoyer. The body is the abode of experiences. The senses are the instruments of experience. The self perceives when it is in union with the mind. It experiences internally pleasure and pain; and externally, objects such as rivers, plants, etc.  

 

The self is not the senses, because it persists even when the senses are injured or destroyed. The body is made up of matter. The perceiver is distinct from body. The self directs the body. There is some being which synthesises various sense-data. That being or entity is the self. The self is all-pervading and imperishable. Selves are countless. 

 

The real self survives the annihilation of the body.  

THE LATER MIMAMSAKAS Prabhakara and Kumarila Jaimini showed the way to attain happiness in Svarga or heaven, but he did not tell anything about the problem of the final emancipation. The later writers like Prabhakara and Kumarila, however could not avoid this, problem of final salvation as it engaged the attention () the thinkers of other schools. Prabhakara says that thei absolute cessation of the body caused by disappearance of Dharma and Adharma, I‘those operation is the cause of rebirth, is ultimate release " liberation. Man abandons deeds Which lead to happiness an ons prohibited acts, and the the the total ppiness in heaven. He does 4' necessary expiations for exhausting the prt-

HE LATER MIMAMSAKAS Prabhakara and Kumarila Jaimini showed the way to attain happiness in Svarga or heaven, but he did not tell anything about the problem of the final emancipation. The later writers like Prabhakara and Kumarila, however could not avoid this, problem of final salvation as it engaged the attention () the thinkers of other schools. Prabhakara says that thei absolute cessation of the body caused by disappearance of Dharma and Adharma, I‘those operation is the cause of rebirth, is ultimate release " liberation. Man abandons deeds Which lead to happiness an ons prohibited acts, and the the the total ppiness in heaven. He does 4' necessary expiations for exhausting the prt- 

eel.° himself. He deveei sated Karmas- He Practises self-restr 229 a „lines -..ops virtuous t and, discs • self from rebfr fr One cannot attain release self' c lotion of Karmas only can bring abo es bull . ths by a tnie kno:::::ities. He bY rnere r„...._, . kritr7lectge. ger:eatilsee. p owa ledge prevents further accumulation of vice. /(anma by itself cannot lead to the attainmviertnut eiganthde ina *on. Raga-Dvesha ' raw ernanc-1- tl (likes and dislikes 'which lead to the performance of actions, must 1-.1' destroyed if one Wants to attain Moksha. Moksha is the cessati°n of pleasure and pain. It is not a state of blis, as the attributeless soul cannot have even bliss. It i - s siinply the natural form of the soul. The view of Kumarila comes very near to the view of Advaita Vedantins. Kumarila maintains that the Veda is composed by God and is Brahman in the form of sounds. Moksha is a positive state for him. It is the realisation of the Atman. He is of opinion that knowledge is not sufficient for salvation. He thinks that final emancipation can be attained through Karma (ac:10,n, combined with Jnana (knowledge).

eel.° himself. He deveei sated Karmas- He Practises self-restr 229 a „lines -..ops virtuous t and, discs • self from rebfr fr One cannot attain release self' c lotion of Karmas only can bring abo es bull . ths by a tnie kno:::::ities. He bY rnere r„...._, . kritr7lectge. ger:eatilsee. p owa ledge prevents further accumulation of vice. /(anma by itself cannot lead to the attainmviertnut eiganthde ina *on. Raga-Dvesha ' raw ernanc-1- tl (likes and dislikes 'which lead to the performance of actions, must 1-.1' destroyed if one Wants to attain Moksha. Moksha is the cessati°n of pleasure and pain. It is not a state of blis, as the attributeless soul cannot have even bliss. It i - s siinply the natural form of the soul. The view of Kumarila comes very near to the view of Advaita Vedantins. Kumarila maintains that the Veda is composed by God and is Brahman in the form of sounds. Moksha is a positive state for him. It is the realisation of the Atman. He is of opinion that knowledge is not sufficient for salvation. He thinks that final emancipation can be attained through Karma (ac:10,n, combined with Jnana (knowledge).