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# पूर्वमीमांसा Poorva Mimamsa (Jaimini)

# पूर्वमीमांसा Poorva Mimamsa (Jaimini)

# उत्तरमीमांसा Uttara Mimamsa or वेदान्त Vedanta (Badrayana or Vyasa) 

# उत्तरमीमांसा Uttara Mimamsa or वेदान्त Vedanta (Badrayana or Vyasa) 

Jaimini is considered as founder of Mimamsa (also known as Poorva Mimamsa) Darsana. Mimamsa is an enquiry into the earlier portion of the Vedas, an enquiry into ritual section of the Vedas or that portion of the Vedas which are concerned with the Mantras and the Brahmanas. It is called Purva Mimamsa, because it is earlier (poorva) than the Uttara Mimamsa (Vedanta Darsana), not so much in the chronological as in the logical sense.<ref>Swami Sivananda, All About HInduism, Page 225-230 </ref>

Jaimini is considered as founder of Mimamsa (also known as Poorva Mimamsa) Darsana. Mimamsa is an enquiry into the earlier portion of the Vedas, an enquiry into ritual section of the Vedas or that portion of the Vedas which are concerned with the Mantras and the Brahmanas. It is called Purva Mimamsa, because it is earlier (poorva) than the Uttara Mimamsa (Vedanta Darsana), not so much in the chronological as in the logical sense.<ref name=":0">Swami Sivananda, All About HInduism, Page 225-230 </ref>

 

Jaimini accepts the three Pramanas of perception (Pratyaksha), inference (Anumana) and authoritative testimony (Sabda or Veda). Jaimini holds that there is a perpetual connection between a word and its sense and that sound is eternal.

 

Mirnamsa---A System of Vedic Interpretation Mimamsa is not a branch of any philosophical system. It is rather a system of Vedic interpretation. Its philosophical discussions amount to a kind of critical commentary on the Brahmana or ritual portion of the Veda. It interprets the Vedas in the literal sense. The central problem of Purva Mimamsa is ritual. Jaimini has systematised the rules of Mimamsa and established their validity in his work. The rules of Mimamsa are very important for the interpretation of the Hindu Law. The Mimamsa Sutras of Jaimini give a detailed description of the different sacrifices and their purposes, the doctrine of Apurva, and also some philosophical propositions. There are twelve chapters. Sabara is the author of the chief commentary or Bhashya on the work of Jaimini. Kumarila, the Guru of Bhavabhuti, commented on the Sutra and the Bhashya. He proved the eternal character of the Vedas and the efficiency of Vedic ceremonials. Prabhakara was a pupil of Kumarila. He wrote a commentary on the Bhashya. of Sahara. Jaimini accepts the three Pramanas of perception (Pratyaksha), inference (Anumana) and authoritative any (Sabda or Veda). Jaimini holds that there is a   

 

 

tureen a word and its s r e pepetual co t . nnecion be 41)1 that sound is eternal. 

THE ETERNAL, SELF-EXISTENT VEDA Jaimini was an opponent of rationalism and 4., The Veda was practically the only God for hii<nowiki>''</nowiki>feisTh eternal Veda needs no other basis to rest on. There rho divine revealer. The Veda itself is authoritative. Itn°only source of our knowledge of Dharma. God wal: the necessaiy for him and his system. He said that Veda was itself the authority. His first aphorism thQs Dharma-Jijnasd states the whole aim and object of his system, viz•, a desire to know Dharma or duty, Which 18 consists in the performance of the rites and sacrific prescribed by the Veda. Dharma itself bestows the rewards. The aim of Purva Mimamsa is to investigate into e the nature of Dharrna• The Purva Mimamsa has a number of deities. The offerings may be made to them. The practice of Vedic Dharma is not in need of any Supreme Being or God. Vedic religion does not require the assistance of God. The eternal self-existent Veda serves all the purposes of Jaimini and the Purva Mimamsakas. Jaimini does not so much deny God as ignore Him. 

THE ETERNAL, SELF-EXISTENT VEDA Jaimini was an opponent of rationalism and 4., The Veda was practically the only God for hii<nowiki>''</nowiki>feisTh eternal Veda needs no other basis to rest on. There rho divine revealer. The Veda itself is authoritative. Itn°only source of our knowledge of Dharma. God wal: the necessaiy for him and his system. He said that Veda was itself the authority. His first aphorism thQs Dharma-Jijnasd states the whole aim and object of his system, viz•, a desire to know Dharma or duty, Which 18 consists in the performance of the rites and sacrific prescribed by the Veda. Dharma itself bestows the rewards. The aim of Purva Mimamsa is to investigate into e the nature of Dharrna• The Purva Mimamsa has a number of deities. The offerings may be made to them. The practice of Vedic Dharma is not in need of any Supreme Being or God. Vedic religion does not require the assistance of God. The eternal self-existent Veda serves all the purposes of Jaimini and the Purva Mimamsakas. Jaimini does not so much deny God as ignore Him.