Changes

The real self survives the annihilation of the body.  

The real self survives the annihilation of the body.  

== The Later Mimasakas ==

== The Later Mimasakas<ref name=":0" /> ==

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- 

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 as it engaged the attention of the thinkers of other schools. 

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).

Prabhakara says that the absolute cessation of the body caused by the total disappearance of Dharma and Adharma, is ultimate release or liberation. A person abandons prohibited acts as well as the deeds that lead to happiness in heaven. He does the necessary expiations for exhausting the previously accumulated Karmas. He practises self-restraint and disciplines himself. One major thought of this school is that one cannot attain Moksha by knowledge alone. Exhaustion of Karmas only can bring about release. KNowledge prevents further accumulation of virtue and vice. Moksha is the cessation of pleasure and pain. It is not a state of blis, as the attributeless soul cannot have even bliss. It is simply the natural form of the soul.  

JAIMINI'S PHILOSOPHY IN A NUT-SHELL 

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 combined with Jnana (knowledge). 

According to Jaimini, performance of the actions that are enjoined in the Vedas is the Sadhana or means for attaining heaven. Karma-Kanda is the chief section of the Vedas. The cause of bondage is the performance of li ,ishiddha Karmas or prohibited actions. The self is dada-Chetana, a combination of insentiency and intelligence. Souls are countless. The soul is doer and TioYer. It is all-pervading. Jaimini does not believe inf the creation of the world. He believes in grades o t PPiness in heaven and in Sadachara or right conduc, ryi Chara Satyam Vada (Speak the truth), Dha  

According to Jaimini, performance of the actions that are enjoined in the Vedas is the Sadhana or means for attaining heaven. Karma-Kanda is the chief section of the Vedas. The cause of bondage is the performance of li ,ishiddha Karmas or prohibited actions. The self is dada-Chetana, a combination of insentiency and intelligence. Souls are countless. The soul is doer and TioYer. It is all-pervading. Jaimini does not believe inf the creation of the world. He believes in grades o t PPiness in heaven and in Sadachara or right conduc, ryi Chara Satyam Vada (Speak the truth), Dha