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Jaimini's first aphorism - अतः तो धर्म जिज्ञासा states the whole aim and object of his system, viz. a desire to know [[Dharma|Dharma]] (Karma (कर्मः) in this context), which constitutes the practising of rites and sacrifices as prescribed by the Vedas. Dharma itself bestows the rewards. The aim of Purva Mimamsa is to investigate into the the nature of Dharma.<ref name=":0" />

Jaimini's first aphorism - अतः तो धर्म जिज्ञासा states the whole aim and object of his system, viz. a desire to know [[Dharma|Dharma]] (Karma (कर्मः) in this context), which constitutes the practising of rites and sacrifices as prescribed by the Vedas. Dharma itself bestows the rewards. The aim of Purva Mimamsa is to investigate into the the nature of Dharma.<ref name=":0" />

==Mimamsa: a system of Vedic interpretation==

==Mimamsa: a system of Vedic interpretation==

Mimamsa is a system of Vedic interpretation. Its philosophical discussions amount to a kind of critical commentary on the [[Brahmana (ब्राह्मणम्)|Brahmana]] or ritual portion of the Veda. It interprets the Vedas in the literal sense. The central issue of Purva Mimamsa is ritual.<ref name=":0" />

Mimamsa is a system of Vedic interpretation. Its philosophical discussions amount to a kind of critical commentary on the [[Brahmana (ब्राह्मणम्)|Brahmana]] or ritual portion of the Veda (वेदः). It interprets the Vedas in the literal sense. The central issue of Purva Mimamsa is ritual.<ref name=":0" />

Shri Hiriyanna differs from above conclusions. He maintains that Mimamsa is more than a critical commentary on [[Brahmana (ब्राह्मणम्)|Brahmanas]]. Mimamsa doctrine exhibits an important change viz. the subordination of the idea of sacrifice itself to that of the attainment of Moksa. This important change might have been brought about by the later Mimaskas, to bring this philosophy in line with other systems of thoughts and not let it remain a mere liturgical discussion focusing only on rites. <ref name=":1">Hiriyanna, M., Outlines of Indian Philosophy, Page 298</ref>

Shri Hiriyanna differs from above conclusions. He maintains that Mimamsa is more than a critical commentary on [[Brahmana (ब्राह्मणम्)|Brahmanas]]. Mimamsa doctrine exhibits an important change viz. the subordination of the idea of sacrifice itself to that of the attainment of [[Moksha (मोक्षः)|Moksha (मोक्षः)]]. This important change might have been brought about by the later Mimaskas, to bring this philosophy in line with other systems of thoughts and not let it remain a mere liturgical discussion focusing only on rites.<ref name=":1">Hiriyanna, M., Outlines of Indian Philosophy, Page 298</ref>

Shri Hiriyanna writes:"The spirit of the Brahmanas was to supersede the simple nature worship of the Samhitas, '''The spirit of the fully developed Mimamsa is to supersede ritualism as taught in [[Brahmana (ब्राह्मणम्)|Brahmanas]]''' and later systematized in Srouta Sutras. But the supersession in neither stage is complete and so Mimamsa is now known as as an admixture of the rational and dogmatic, the natural and the supernatural and the heterodox and the orthodox.<ref name=":2">Hiriyanna, M., Outlines of Indian Philosophy, Page 300</ref>

Shri Hiriyanna writes <q>The spirit of the Brahmanas was to supersede the simple nature worship of the Samhitas, '''The spirit of the fully developed Mimamsa is to supersede ritualism as taught in [[Brahmana (ब्राह्मणम्)|Brahmanas]]''' and later systematized in Srouta Sutras (श्रौत सूत्राः). But the supersession in neither stage is complete and so Mimamsa is now known as as an admixture of the rational and dogmatic, the natural and the supernatural and the heterodox and the orthodox.</q><ref name=":2">Hiriyanna, M., Outlines of Indian Philosophy, Page 300</ref>

Jaimini 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 in total.<ref name=":0" />

Jaimini systematised the rules of Mimamsa and established their validity in his work. The rules of Mimamsa are very important for the interpretation of the [[Nyaya (न्यायः)|Nyaya (न्यायः)]]. 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 in total.<ref name=":0" />

Sabara is the author of the chief commentary or [[Bhashya (भाष्यम्)|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 Sabara.<ref name=":0" />

Sabara (शबरः) is the author of the chief commentary or [[Bhashya (भाष्यम्)|Bhashya (भाष्यम्)]] on the work of Jaimini. Kumarila Bhattu (कुमारिल भट्टु), the Guru of Bhavabhuti (भवभूति), commented on the Sutra (सूत्रः) and the Bhashya. He proved the eternal character of the Vedas and the efficiency of Vedic ceremonials. Prabhakara (प्रभाकरः) was a pupil of Kumarila who wrote a commentary on the Bhashya of Sabara.<ref name=":0" />

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.<ref name=":0" />

Jaimini accepts the three Pramanas of Pratyaksha (प्रत्यक्षः, perception), Anumana (अनुमानः, inference) and Sabda (शब्दः) or Veda (वेदः) (authoritative testimony). Jaimini holds that there is a perpetual connection between a word and its sense and that sound is eternal.<ref name=":0" />

===Importance in Semantics<ref name=":1" />===

===Importance in Semantics<ref name=":1" />===

(One of the ) primary aims of Mimamsa, as a branch of learning is to resolve the relation of speech and thought. The Mimamsa in this respect serves as a necessary complement to [[Vyakarana]] or grammar. Mimamsa involves a great deal of discussion relating to social or folk psychology. This psychological inquiry contains much that is valuable for the modern science of semantics (branch of knowledge dealing with meaning in relation to linguistic forms.

One of the primary aims of Mimamsa, as a branch of learning, is to resolve the relation of speech with thought. The Mimamsa in this respect serves as a necessary complement to [[Vyakarana Vedanga (व्याकरणवेदाङ्गम्)|Vyakarana (व्याकरणम्)]] or grammar. Mimamsa involves a great deal of discussion relating to social or folk psychology. This psychological inquiry contains much that is valuable for the modern science of semantics (branch of knowledge dealing with meaning in relation to linguistic forms).

 

The laws of interpretation formulated by Jaimini and his succesors are quite geenral and they are applicable as much to works outside the Veda as to that ancient text. They are widely used for arriving at the right interpretation of all old texts, particularly Dharmasastras (धर्मशास्त्राः, legal treatises).

==Jaimini's Mimamsa Sutra and its Bhasyas==

==Jaimini's Mimamsa Sutra and its Bhasyas==

The main source of authority in regard to Mimamsa is Jaimini's Mimamsa-Sutra. It may be mentioned that though Jaimini's work is considered to be the earliest compiled work, the Mimamsa system is much older. References to Mimamsa system are found in Dharma-Sutras as well as in the Mahabhasya of Patanjali.<ref name=":2" />

The main source of authority in regard to Mimamsa is Jaimini's Mimamsa-Sutra. It may be mentioned that though Jaimini's work is considered to be the earliest compiled work, the Mimamsa system is much older. References to Mimamsa system are found in Dharma-Sutras as well as in the Mahabhasya of Patanjali.<ref name=":2" />