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Represented primarily by the Sutras of Jaimini, it consists of 12 adhyayas divided into 60 padas (quarters or sections). It considers about a thousand topics so that is by far the biggest of the philosophic sutras and probably oldest among them. Earliest available commentary is by Shavara and this shastra has been explained in two somewhat different ways by Kumarila Bhatta and Prabhakara otherwise known as Guru.  

Represented primarily by the Sutras of Jaimini, it consists of 12 adhyayas divided into 60 padas (quarters or sections). It considers about a thousand topics so that is by far the biggest of the philosophic sutras and probably oldest among them. Earliest available commentary is by Shavara and this shastra has been explained in two somewhat different ways by Kumarila Bhatta and Prabhakara otherwise known as Guru.  

Of the seven padarthas formulated in the Nyaya-Vaiseshika theories, the Mimamsa accepts five of them. This philosophy holds that existents like substance and attribute or the particular and the universal are not totally distinct, but distinct while being the same. The relation between them are termed ''Bhedabheda''. Kumarila Bhatta's siddhanta is given briefly here for a general understanding of the Mimamsa school of thought.

Of the seven padarthas formulated in the Nyaya-Vaiseshika theories, the Mimamsa accepts five of them. This philosophy holds that existents like substance and attribute or the particular and the universal are not totally distinct, but distinct while being the same. The relation between them are termed ''Bhedabheda''. Kumarila Bhatta's siddhanta is given briefly here for a general understanding of the Mimamsa school of thought.<ref name=":32" />

'''Kumarila Bhatta Siddhanta :''' The ultimate particles he postulates of the four elements - earth, water, fire, and air - are not indivisible and possess finite magnitude so that they are not strictly atomic at all. Whole and parts are not accordingly absolutely distinct, but distinct while being same. Like the Nyaya-Vaiseshika, this system also postulates 24 qualities but with a few modifications. Mimamsa system accepts six pramanas including perception, inference and verbal testimony apart from the three accepted by Kumarila namely - Comparison (Upamana) Presumption (arthapatti) and Non-apprehension (anupalabdhi). Kumarila primarily advocates that all things are positive from their own standpoint but negative from that of others (Sadasadatmaka).  

'''Kumarila Bhatta Siddhanta :''' The ultimate particles he postulates of the four elements - earth, water, fire, and air - are not indivisible and possess finite magnitude so that they are not strictly atomic at all. Whole and parts are not accordingly absolutely distinct, but distinct while being same. Like the Nyaya-Vaiseshika, this system also postulates 24 qualities but with a few modifications. Mimamsa system accepts six pramanas including perception, inference and verbal testimony apart from the three accepted by Kumarila namely - Comparison (Upamana) Presumption (arthapatti) and Non-apprehension (anupalabdhi). Kumarila primarily advocates that all things are positive from their own standpoint but negative from that of others (Sadasadatmaka).  

* Visishta Dvaita Siddhanta advocated by Sri Ramanuja (Theistic)   

* Visishta Dvaita Siddhanta advocated by Sri Ramanuja (Theistic)   

* Dvaita Siddhanta given by Sri Madhvacharya (Theistic)   

* Dvaita Siddhanta given by Sri Madhvacharya (Theistic)   

A few important concepts of each of these siddhantas are presented here along with the general Absolutistic interpretation of the Upanishads. <ref name=":32" />   

A few important concepts of each of these siddhantas are presented here. <ref name=":32" />   

==== Advaita Siddhanta ====

==== Advaita Siddhanta ====

* God like the individual soul is of the essence of intelligence, self-revealing, and knows objects through dharma-bhuta-jnana. But unlike it, he is free from all defects and is possessed of all auspicious qualities. He is omniscient, omnipotent and omnipresent. He is also all-merciful and it is through his grace that man attains salvation.  

* God like the individual soul is of the essence of intelligence, self-revealing, and knows objects through dharma-bhuta-jnana. But unlike it, he is free from all defects and is possessed of all auspicious qualities. He is omniscient, omnipotent and omnipresent. He is also all-merciful and it is through his grace that man attains salvation.  

* Only three pramanas are admitted - perception, inference and verbal testimony.   

* Only three pramanas are admitted - perception, inference and verbal testimony.   

* The ideal os the attainment of the world of Narayana and the enjoyment there, under the aegis, of perfect freedom and bliss. The means to this is of two types - prapatti (absolute self surrender to Narayana) and bhakti (involves training in three stages - karmayoga, jnanayoga and bhaktiyoga).  

* The ideal is the attainment of the world of Narayana and the enjoyment there, under the aegis, of perfect freedom and bliss. The means to this is of two types - prapatti (absolute self surrender to Narayana) and bhakti (involves training in three stages - karmayoga, jnanayoga and bhaktiyoga).  

==== Dvaita Siddhanta ====

==== Dvaita Siddhanta ====

This philosophy advocated by Sri Madhvacharya resembles Vishishtadvaita in being theistic and identifies the supreme God with Narayana or Vishnu. But is more explicitly pluralistic.  

This philosophy advocated by Sri Madhvacharya resembles Vishishtadvaita in being theistic and identifies the supreme God with Narayana or Vishnu. But is more explicitly pluralistic.<ref name=":32" />

* Not only are the individual souls distinct from one another and from matter, the material objects too are different. Bheda or difference, whose notion is fundamental to this view, is explained as fivefold, as all are absolutely distinct.

* Not only are the individual souls distinct from one another and from matter, the material objects too are different. Bheda or difference, whose notion is fundamental to this view, is explained as fivefold, as all are absolutely distinct.

** God and soul

** God and soul

** Soul and matter

** Soul and matter

** Matter itself in various forms

** Matter itself in various forms

* Like Vishishtadvaita, here also three pramanas are admitted - perception, inference and verbal testimony.  

* Like Vishishtadvaita, here also three pramanas are admitted - perception, inference and verbal testimony.  

== Unity in Indian Sadhana ==

== Unity in Indian Sadhana ==