s of things were
generated by the activity of the manas and the other senses. This self
itself can only be cognized by mental perception, Or at the
time of salvation there being none of the senses nor the manas
the self remains in pure existence as the potency of knowledge
without any actual expression or manifestation. So the state of
salvation is the state in which the self remains devoid of any
of its characteristic qualities such as pleasure, pain, knowledge,
willing, etc., for the self itself is not knowledge nor is it bliss
or ananda as Vedanta supposes; but these are generated in it by
its energy and the operation of the senses. The self being divested
of all its senses at that time, remains as a mere potency of the
energy of knowledge, a mere existence. This view of salvation
is accepted in the main by Prabhakara also.

Salvation is brought about when a man enjoys and suffers
the fruits of his good and bad actions and thereby exhausts them
and stops the further generation of new effects by refraining from
the performance of kamya-karmas (sacrifices etc. performed for
the attainment of certain beneficent results) and guarantees
himself against the evil effects of sin by assiduously performing
the nitya-karmas (such as the sandhya prayers etc., by the performance
of which there is no benefit but the non-performance
of which produces sins). This state is characterized by the
dissolution of the body and the non-production of any further
body or rebirth.

Mima@msa does not admit the existence of any God as the
creator and destroyer of the universe. Though the universe is
made up of parts, yet there is no reason to suppose that the
universe had ever any beginning in time, or that any God created
it. Every day animals and men are coming into being by the
action of the parents without the operation of any God. Neither
is it necessary as Nyaya supposes that dharma and adharma
should have a supervisor, for these belong to the performer and

_____________________________________________________________________

[Footnote 1: It may be mentioned in this connection that unlike Nyaya
Mima@msa did not consider all activity as being only of the nature of
molecular vibration (_parispanda_). It admitted the existence of energy
(_s'akti_) as a separate category which manifested itself in actual
movements. The self being considered as a s'akti can move the body and
yet remain unmoved itself. Manifestation of action only means