 The stated goal of Mīmāṃsā is to interpret the statements of the Vedas, and thus to provide specific guidance to Hindus for performing the rituals and sacrifices they enjoin. The Mīmāṃsā philosophers agree with other Hindu schools that the true self that we cognize in self-recognition is a single thing that remains identical over time and thus it cannot be identified with the mind, body and the sense organs (See Taber 1992 for the Mīmāṃsā argument for a self). There is not much discussion of their notion of a person directly in the texts. However, there is implicit discussion of wordly persons in the context of the performance of duty (dharma) and religious rituals. A person is one who performs the rituals and follows the dharma, the doer of the deeds and enjoyer of the fruits of the deeds in accordance with the karma doctrine. Every religious ritual or sacrifice, according to the Mīmāṃsā philosophers, is said to have a specific result and characterized by an eligible persons (adhikāra) (Freschi, et al. 2019). The eligibility identifies the person who is enjoined by the Vedas to perform a religious ritual or sacrifice, has the means to perform it and will be the bearer of the karmic result accrued on account of the performance. This is particularly relevant in the context of Vedic sacrifices, since they always include many performers. An eligible person (adhikārin) is the one who is enjoined by the Vedas to perform the sacrifice and entitled to its result; the former implies that one can hear or read a Vedic injunction and understand oneself as the addressee, which, in turn, implies that one belongs to one of the social groups that is traditionally expected to study the Vedas. Being eligible further implies having physical ability (see Exegetic Aphorisms 6.1.42) and material resources (Exegetic Aphorisms 6.7.18–20) to organize the performance of a sacrifice (Freschi, et al. 2019). The latter, the entitlement to the result of the successful performance of a sacrifice is automatically guaranteed by the law of karma. This notion of a person implicit in this discussion of injunctions by Mīmāṃsā philosophers suggests that persons are embodied beings, belonging to a certain social class, possessing material wealth or otherwise, the bearers of karmic residues and the enjoyers of karmic results.