PURVA MIMANSA (PM)

Sage Jaimini
INTRODUCTION: PM
Purv= antecedent ,
Mimansa = Investigation
Purv Mimansa = Investigation of
antecedent (Veda)
Goal: Nature of Dharma or Ethics (Vedic).
Key Concepts
Apaurusheyatva ("unauthored-ness") of the
Vedas , and revelation by Rishis the meaning of
Vedas
Dharma is following Sruti and Smritis, primarily
Vedic rituals
Rejects a creator God as well as scriptures
ondharma outside of the Vedic tradition
A pluralistic realist: accept world and individual
soul,
Law of Karma and Unsean power (Apurva)
Liberation, heaven and hell
KEY PROPONENTS
Jaimini (founder)

Shabarasvamin Prabhakar
Kumarila Bhatt

Sucharita Mishra Parthasarathi Mishra

Someshvara Bhatta
MIMANSA EPISTEMOLOGY
SOURCE OF KNOWLEDGE: PRAMAN
1. Prataksya (Perception)
2. Anuman (Inference) and
3. Sabda (testimony) by Jaimini
4. Upmana (Comparison) and
5. Arthapatti (implication) by Prabhakara
6. Anupalabdhi (non-apprehension) by Kumarila

. Aitihya (rumor) and recollection (smrti) are

excluded as valid sources of knowledge
PERCEPTION (PRATYAKSA)
Direct apprehension and it proceeds directly from
sense-contact. Perception relates to object that
exist, i.e. are perceptible by the senses.
Mental perception, by which there is the
cognition of pleasure, pain, and the like, is
admitted by the Mimamsa
It cannot apprehend supersensuous objects .Thus
all those objects in which there is no sensory-
contact (e.g. belonging in the past, future or
distant) cannot produce cognition of them
THE METHOD OF NEGATION OR
ABHAVA
Both what is seen and what is not seen must
be taken together. - Jaimini
If something is not seen, that too indicates
knowledge.
The non-operation of the five means of
cognition is what brings about the
cognition that it does not exist the means
by which this notion is brought about is
called abhava.
ANUMAN (INFERENCE)
Inference depends on the knowledge of a certain fixed
relation to subsist between two things.
Thus if one of these things is perceived, by inference the

idea about the other thing is cognized.

Types:
Pratyaksa-to-drsta, where the invariable relation holds
between two objects which are perceptible, as smoke and fire;
and
Samanya-to-drsta, where the relation is not apprehended by
the senses, but known only in the abstract, as in the case of
the sun's motion and its changing position in the sky.
Note that the relation must be unfailing, true and
permanent, such as that which subsists between the cause
and its effect, whole and part, substance and quality, class
and individuals.
VEDIC TESTIMONY
Vedic Testimony is greatly emphasized according to the
Mimamsa, the aim of which is to ascertain the nature of
dharma.
Dharma is not a physical existent, and so it cannot be

apprehended through the senses.

The other pramanas are of no use, since they all presuppose the

work of perception.
Perception, inference and such other sources of knowledge have

nothing to say on the point that the performer of the Agnistoma

sacrifice (or specific modes of action) will draw certain benefits.
This knowledge is derived only from the Vedas. Though the

pramana of the Veda is the only source of our knowledge of

dharma, the others are considered, since it is necessary to show
that they cannot give rise to a knowledge of dharma.
They are also found useful in repudiating wrong views.
VERBAL COGNITION
Verbal cognition is defined as the cognition of
something not present to the senses, produced by the
knowledge of words.
These words may be uttered by men or may belong to

the Vedas.
The formers are valid if there is certainty that their

authors are not untrustworthy; and the latter are valid

in themselves.
The Mimamsakas protest against the view, which

regards the Vedas as the work of God.

They believe instead that the Vedic hymns deal with
the eternal phenomena of nature, and attempt to prove
that every part of the sacred text refers to acts of duty. .
DIVISION OF VEDA
Broad division
Mantrasand
Brahmanas (specifics).
The contents of the Veda are also classified into
1. injunctions (vidhi),
2. hymns (mantras),
3. names (namadheya),
4. prohibitions (nisedha), and
5. explanatory passages (arthavada
MIMANSA METAPHYSICS
ATMAN
The Mimamsakas think that the atman is one
with consciousness.
Therefore the self is regarded as distinct from the
body, the senses and the understanding (buddhi).
The self is present even when buddhi (intellect) is
absent (non-functional), as in sleep.
The self is also not the senses, since it persists
even when the sense-organs are destroyed
ATMAN AND CONSCIOUSNESS
The body is material, and in all cognitions we are
aware of the cognizer as distinct from the body.
The elements of the body are not intelligent, and a

combination of them cannot give rise to

consciousness.
The body is a means to an end beyond itself, and so is

said to serve the soul which directs it.

Cognition, which is an activity (Kriya), belongs to the

substance called the soul.

.It is regarded as vibhu or all-pervading, and as able
to connect itself with one body after another.
The soul directs the body, with which it is connected,
until release
PLURALITY OF SOUL
The Mimamsakas adopt the theory of the
plurality of selves to account for the variety of
experiences
Presence of the soul is inferred from the activity
of the bodies, which are inexplicable without such
a hypothesis.
As one's actions are due to his soul, other
activities are traced to other souls
The differences of dharma (right action) and
adharma (wrong action), which are qualities of
souls, require the existence of different souls
PLURALITY OF SOUL
What appears as the "I" is the self, free from all objective
elements
The self is distinct from the body. The self is not perceptible in

itself, but is always known as the agent (karta) of the

cognition and not the object (karma).
The self cannot be the subject as well as object of

consciousness.
It is the agent, the enjoyer, and is omnipresent, though non-
conscious.
It is thus entirely distinct from the body, senses and

understanding, is manifested in all cognitions, and is eternal.

Though it is omnipresent, it cannot experience what is going
on another body, since it can experience only that which goes
on in the bodily organism brought about by the past karma of
the soul
PLURALITY OF SOUL
There are many souls, one in each body.
In its liberated state the soul continues to exist as a mere esse
(sat), serving as the substratum of the collective cognition of all
things taken together, but not feeling, since the properties of
pleasure and pain cannot manifest themselves except in a body.
It is imperishable, since it is not brought into existence by any

cause.
Note that the atman is consciousness itself, though the souls are

many.
Since all souls are of the nature of consciousness, the Upanisads

speak of them as one. The atman is consciousness as well as the

substrate of cognition, which is a product of the atman.
The existence of the self is inferred through the notion of "I". The

self is manifested by itself, though imperceptible to others.

THE NATURE OF REALITY
The Mimamsaka theory of perception assumes the reality of
objects, for perception arises only when there is contact with
real objects.
The universe is real and is independent of the mind, which

perceives it.
Thus the theory of the phenomenality of the world is not

accepted.
The real can be described in terms of eight categories:

1. substance (dravya),
2. quality (guna),
3. action (karma),
4. generality (samanya),
5. inherence (paratantrata),
6. force (sakti),
7. similarity (sadrsya), and
8. number (samkhya).
DHARMA OR ETHICS
Dharma is the scheme of right living.
Jaimini defines dharma as an ordinance or
command. Dharma is what is enjoined, and it
leads to happiness.
Activities which result in loss or pain (anartha)
are not dharma.
Thus the lack of observing the commands leads
not only to missing the happiness but becoming
subject to suffering also.
AUTHENTICITY OF VEDAS
The smrti texts (documents on traditions or
customs) are supposed to have corresponding
sruti texts (Vedas).
If certain smrti is known to have no matching
sruti, it indicates that either the corresponding
sruti was lost over time or the particular smrti is
not authentic.
Moreover, if the smrtis are in conflict with the
sruti, the formers are to be disregarded.
When it is found out that the smrtis are laid
down with a selfish interest, they must be thrown
out.
LIBERATION
To gain salvation,
the observing of nitya karmas (regular or daily duties)
like sandhya, etc., and
naimittika karmas (duties on a special occasion) are
recommended
These are unconditional obligations, not fulfilling
of which incurs sin (pratyavaya).
To gain special ends, kamya (optional) karmas are

performed.
Thus by keeping clear of kamya karmas, one frees

himself from selfish ends, and if he keeps up the

unconditional (nitya and naimittika) duties he
attains salvation.
APURVA
Acts are enjoined with a view to their fruits.
There is a necessary connection between the act and its result.

An act performed today cannot effect a result at some future date

unless it gives rise before passing away to some unseen result.
Jaimini assumes the existence of such an unseen force, which he
calls apurva, which may be regarded either as the imperceptible
antecedent of the fruit, or as the after-state of the act.
Since sacrifices and the like are laid down for the purpose of
definite results to follow after a long time, the deferred fruition of
the action is not possible unless it is through the medium of
apurva.
Apurva is the metaphysical link between work and its result.

The Mimamsakas are unwilling to trace the results of actions to

God's will, since a uniform cause cannot account for a variety of

effects.
MOKSA
Liberation is defined as "the absolute cessation of the body
(or cycle of birth), caused by the disappearance of all
dharma and adharma."
Liberation thus consists in the total disappearance of

dharma and adharma, whose operation is the cause of

rebirth.
The individual, finding that in samsara (world) pleasures
are mixed up with pain, turns his attention to liberation.
He tries to avoid the forbidden acts as well as the
prescribed ones which lead to some sort of happiness here
or hereafter.
He undergoes the necessary expiations for exhausting the

previously accumulated karma, and gradually, by a true

knowledge of the soul aided by contentment and self-
control, gets rid of his bodily existence.
MOKSHA
Mere knowledge cannot give freedom from bondage, which
can be attained only by the exhaustion of action.
Knowledge prevents further accumulation of merit and
demerit. Note that karma, in expectation of reward, leads to
further birth.
A person's likes and dislikes determine his future existence.

He must break through the circle if he wants to attain

release.
Liberation is the cessation of pleasure as well as of pain.

It is not a state of bliss, since the attributeless soul cannot

have even bliss.

Moksa is simply the natural form of the soul and represents
the state of atman in itself, free from all pain. Some
however regard moksa as experience of the bliss of atman.
GOD
The Purva Mimamsa posits a number of (Vedic) deities,
representing Brahman, in order that prescribed
offerings may be made to them according to different
needs and sacrificers (devotees).
Though these deities are seen as possessing some sort of

reality, the sacrificer is urged also to pay attention to

the mantras and look beyond the person of the deity.
Thus it is insisted that making offerings to the deities,

while also concentrating on the accompanying mantras

(addressed to them) -- which may elaborate the ultimate
truth -- is rewarding.
Note also that the glorification (adulation, worship) of

any person (human) in the presence of the deity is not

recommended
 God or Brahman is basically the creator as well as the
apportioner of the fruits.
Thus apurva in this regard simply appears to be the

principle of karma which is taken into account by God in

the creation of the world.
In the Purva Mimamsa the emphasis is on the ethical

side.
The ultimate reality of the world is looked upon as the

constant principle of karma.

God is righteousness or dharma.

The contents of dharma are embodied in the Vedas, and

the Vedas reveal the mind of God.

While the sacrificial works may be considered as the

special causes of bliss, God is the general cause.