Changes

If works or sacrifices are done in a mechanical way, without feeling, Sraddha (Faith) and devotion; they cannot help one to 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.  

== The Doctrine of Apurva ==

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

The fruits or rewards of sacrifices are not dispensed by any beneficient God. Apurua bestows the reward on the sacrificer. Apurva is the link or necessary connection between work and its fruit or result. Apurva is Adrishta. It is a positive, unseen force created by an act, which leads to the attainment of the fruit of the action. This is the view of Jairnini. Others thinkers criticised severely that the unconscious or non-intelligent Apurva could not bestow the rewards. The Mimamsa system could not satisfy the thoughtful men. Hence, the later Milnamsakas slowly introduced God. They declared that if sacrifices were performed in honour of the Supreme Being, it would lead to the achievement of the Supreme C/,°°d. Apurva cannot act, unless it is moved by God or the Supreme Being. He who makes the Apurva function

Apurva is the link or necessary connection between work and its fruit or result. Apurva is Adrishta. It is a positive, unseen force created by an act, which leads to the attainment of the fruit of the action.  

is God.  

This aspect has been criticized severely. The refutation is that the unconscious or non-intelligent Apurva could not bestow the rewards. The Mimamsa system could not satisfy the thoughtful men. Hence, the later Milnamsakas slowly introduced God. They declared that if sacrifices were performed in honour of the Supreme Being, it would lead to the achievement of the Supreme. Apurva cannot act, unless it is moved by God or the Supreme Being. He who makes the Apurva function is God.

 

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 AND ITS CHARACTERISTIC 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 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-

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-