Hindu religion philosophically according to the Purva Mimamsa*

(1) Introduction:

The philosophy of two Mimamsas (Purva* and Uttara**) is an attempt to show that the revelations of sruti (Vedas) are in harmony with the conclusions of philosophy (the asterisks symbols * & ** elaborated as references at the bottom of this essay). The Purva Mimamsa* being earlier of the two (in the logical sense at least) is ritualistic thematically, whereas the Uttara Mimamsa** or Vedanta represents knowledge of the truth of things.

Purva Mimamsa is generally called the Mimamsa (meaning inquiry or interpretation), and in interpreting the Vedic text discusses the doctrine of the eternity of sound (the name, roughly) identified with Brahman (ब्रह्म, God). The entire Veda, excluding the Upanisads, is said to deal with dharma or acts of duty, of which the chief are sacrifices (the religious offerings with chants, essentially).

Thus Purva Mimamsa is inquiry into or interpretation of the first or the Mantra (worship chant) portion of the Veda, and the Uttara Mimamsa is the inquiry into the later or the Upanisad portion. Note that the performance of sacred rites -- with which Purva Mimamsa deals -- is normally considered the prelude to the pursuit of wisdom leading to Moksa.

The avowed aim of the Purva Mimamsa is to examine the nature of dharma (religion / duty, practically). It affirms the reality of the soul and regards it as a permanent being possessing a body, to whom the results of acts accrue. The Veda enjoins the acts of duty, specifying at the same time the beneficial results which follow from their performance.

Three pramanas (proofs) of knowledge -- perception, inference and sabda (testimony) -- are accepted in the Mimamsa. The Vedic Testimony (support) is greatly emphasized according to the Mimamsa, the aim of which is to ascertain the nature of dharma.

(2) The Self (unconditioned soul):

The Vedic injunctions hold out promises of rewards to be enjoyed in another world. They would be pointless if some real self did not survive the destruction of the body. The performer of a sacrifice thus may reap the benefits from his effort in non-corporeal (bodyless) atman and not the body, flesh and blood. The Mimamsa posits that the atman is one with consciousness, and thus the self is regarded as distinct from the body, the senses and the understanding (buddhi). The body is a means to an end beyond itself, and so it is said to serve the soul which directs it.

What appears as the "I" (aham / अह्म) is the self, free from all objective elements. The self is distinct from the body. 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 in another body, since it can experience only that which goes on in the bodily organism brought about by the past karma of the soul. 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.

(3) The Nature of Reality:

The Mimamsa 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.

(4) Ethics:
Dharma is the scheme of right living. 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 dharmic commands leads not only to missing the happiness but becoming subject to suffering also.

The ethics of the Purva Mimamasa is founded on revelation. The Vedic injunctions lay down the details of dharma. Good action, according to the Mimamsa, is what is prescribed by the Veda (Sruti, including the Upanisads). The smriti texts (documents on traditions or customs) are supposed to have corresponding sruti texts (Veda). If certain smriti is known to have no matching sruti, it indicates that either the corresponding sruti was lost over time or the particular smriti is not authentic. Moreover, if the smritis are in conflict with the sruti, the formers (smritis) are to be disregarded. When it is found out that the smritis are laid down with a selfish interest, they must be thrown out. Next to the smritis is the practice of good men or customs. The duties which have no scriptural sanction are explained on principles of utility. If any act is performed in response to one's response to natural instincts, there is no virtue in it. These and other rules (aspects) of Mimamsa are used for the interpretation of the Hindu law, which is based on the rules of the Vedas or sruti (open equally to all, irrespective of the varna, caste or vocation). Note, the sruti generally refers to the Vedas (Rig, Yajur and Sam) and the Upanisads (including the Bhagavad Gita).

The itihaasa (Puranas and Epics) and the smritis are considered the ancillary literature and therefore should not be confused with the sruti which has a precedence over all the rest.

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.

(5) Moksa (salvation):

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. 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.

(6) God (ब्रह्म):

The Purva Mimamsa posits a number of (Vedic) names / deities, representing Brahman (ब्रह्म ), in order that prescribed offerings (including worship and prayer) 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 (physicality) 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 or as a substitution for the deity is not recommended. God or Brahman (ब्रह्म) is basically the creator as well as the apportioner of the fruits.

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.
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References (indicated by * & **):

*Subhash C. Sharma, “The Purva Mimamsa philosophy,” May 24, 2004, http://www.oocities.org/lamberdar/purva_mimamsa.html

**Subhash C. Sharma, "Vedanta Sutra and the Vedanta," June 27, 2004, https://www.oocities.org/lamberdar/vedanta.html