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According to Nyayasutra desire, aversion, volition pleasure, pain and intelligence are the marks of the soul. 32 According to Uddyotakara the reality of the self is apprehended by means of perception also. He says that object of the notion of 'I' is the soul. 33 The recognition of the different cognitions as mine proves the continued persistence of the soul. 34 "When a man is desirous of knowing a certain thing at first, he reflects as to what this may be and comes to know it "this is so and so." This knowing of the thing is by the same agent to whom belongs the previous desire to know and the subsequent reflection; so this knowledge becomes an indication of the presence of the common agent in the shape of the soul. 35 We remember things which we previously cognized When one perceives an object, is attracted by it, struggles to obtain it, it is one soul that is the basis of these different activities.36 If our mental life has at each instant a unique qualitative character which constitutes it a moment in the concrete history of an individual subject, it is because it belongs to this self and not to another. Uddyotakara says, "For one who denies icchadvesaprayatnasukhaduhkhajnanatmano lingamiti. Nyayasutra 1.1.10. Nyayavartika 3.1.1. 32. 33. 34. Vatsyayana-bhashya and Nyayavartika 1.1.10. 35. 36. Vatsyayana-bhashya 1.1.10. ekakartrkatvam jnaneccha pravrttinam samanasrayatvam. Vatsyayana-bhashya under Nyayasutra 3. 2.34.

176 a soul, every cognition must be distinct with a distinct object of its own; and no cognition or recollection would ever be possible."37 All our mental states, such as remembrance, recognition, awareness of the relative persistence of the self, volition or the assertion of the self, sympathy or consciousness of relation to other selves, all these imply the reality of a self. 38 According to Annambhatta 'Self' is one among the nine substances .It is defined as 'the 39 substrate of a conscious state is soul or self. " It is of two kinds: the Supreme soul and the Finite soul. Of these, God, the all knowing or the Supreme soul is one and not more than one. The Finite soul is different in different organism, is ubiquitous and imperishable. Visvanatha says that the self is present even when the body is lost, the senses are cut off and manas is quieted down. According to Naiyayika intellect is a quality of the soul which is capable of being perceived The self is the perceiver of all that brings about pain and pleasure, the experiencer of all pains and pleasures and the knower of all things. 41 The soul is an eternal entity which is from time to time connected with a body suitable to its desert. The connection of the soul with the body is called its birth and its separation from it death. 37. Nyayavartika 1.1.10. 38. Indian Philosophy Vol. II p. 145 -146. 39. Tarkasamgraha 17. 40. 41. atmendriyadya........ Indian Philosophy Vol. II. pp. 147 -148. 42. Ibid. p. 149 visesagunayogatah. Bhasapariccheda k. 47-49.