is true not only of things of the present moment but also
of the memory of past perceptions of non-existence, as when we
remember that there was no jug here. Anupalabdhi is thus a
separate prama@na by which the absence or want of a sensible
object--the negation of a thing--can be comprehended.

Self, Salvation, God.

Mima@msa has to accept the existence of soul, for without it
who would perform the Vedic commandments, and what would
be the meaning of those Vedic texts which speak of men as performing
sacrifices and going to Heaven thereby? The soul is
thus regarded as something entirely distinct from the body, the
sense organs, and buddhi; it is eternal, omnipresent, and many,
one in each body. Prabhakara thinks that it is manifested to us in
all cognitions. Indeed he makes this also a proof for the existence
of self as a separate entity from the body, for had it not been so,
why should we have the notion of self-persistence in all our
cognitions--even in those where there is no perception of the body?
Kumarila however differs from Prabhakara about this analysis of
the consciousness of self in our cognitions, and says that even
though we may not have any notion of the parts of our body or
their specific combination, yet the notion of ourselves as embodied
beings always appears in all our cognitions. Moreover in our
cognitions of external objects we are not always conscious of the
self as the knower; so it is not correct to say that self is different
from the body on the ground that the consciousness of self is
present in all our cognitions, and that the body is not cognized in
many of our cognitions. But the true reason for admitting that
the self is different from the body is this, that movement or
willing, knowledge, pleasure, pain, etc., cannot be attributed to
the body, for though the body exists at death these cannot then be
found. So it has to be admitted that they must belong to some
other entity owing to the association with which the body appears

400

to be endowed with movement etc. Moreover knowledge,
feeling, etc. though apparent to the perceiver, are not yet perceived
by others as other qualities of the body, as colour etc.,
are perceived by other men. It is a general law of causation
that the qualities of the constituent elements (in the cause) impart
themselves to the effect, but the earth atoms of which the body
is made up do not contain the qualities of knowledge etc., and
this also corroborat