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167 Mimamsa view of self Self or soul is an important topic in the system of Mimamsa. The Mimamsa system is deeply concerned with sacrifices; it has no belief in the doctrine that the rewards of offering are to be expected either from the deities to whom the offerings are directed to be made, or from a God as creator or apportioner of reward and punishment. The sacrifice generates an unseen potency whence the goods desired by the sacrificers are obtained In most of the sacrificial injunctions it is found that the performers of the sacrifices are entitled to enjoy results that come after death. When the performer is dead, he can not enjoy the fruit. But, the statements of the Vedas can not be false. There must be some such entity which must last even after the destruction of the body. This entity is called self or soul. 11 Jaimini distinguishes the self from buddhi and the senses. Sabara accepts the reality of a permanent cogniser which is known by itself and incapable of being seen or shown by others. 12 Sabara's view implies that the Self is one with consciousness. Prabhakara says that the self is something entirely distinct from the body, sense-organs and buddhi, Salikanatha clearly discusses about this. The self becomes manifests in all cognitions. It is 13 11. 12. 13. Mimamsasutra 1.1.4. svasamvedyah sa bhavati, nasavanyena sakyate drastum darsavitum va. Shabara-bhasya under Ibid. buddhindriya sarirebhyo bhinna atma vibhurdhrubah/ nana bhutah pratiksetramartha vittisu bhasate// Prakarana-pancika 8.2.

168 eternal, omni-present and many, one in each body. The self is present when buddhi is absent as in sleep and yet during sleep, there are cognitions. The self is not the senses as it persists even when the sense-organs are injured or destroyed Prabhakara and Kumarila admit the plurality of individual self and regard the self as an eternal, omnipresent infinite substance which is the substratum of consciousness and which is real knower, enjoyer and agent. The self is described by Kumarila as of the nature of consciousness. In the Siddhantabindu, we find a passage which says the Bhattas hold that the self is the object of cognition and of the nature of consciousness. The self has two parts one of which is conscious (cit) and unconscious (acit). By its conscious part, it is the cogniser and by the other part, it transforms itself into cognition, emotion etc. and becomes the object of the experience "I know myself". From this it seems clearly that the Bhattas are represented as holding that the self is consciousness.