Mimamsa

 

Mimamsa, meaning "investigation", is the name of an astika (orthodox) school of Indian philosophy whose primary enquiry is into the nature of dharma based on close hermeneutics of the Veda. Its core tenets are ritualism (orthopraxy), anti-asceticism and anti-mysticism. The central aim of the school is elucidation of the nature of dharma, understood as a set ritual obligations and prerogatives to be performed properly. The nature of dharma isn't accessible to reason or observation, and must be inferred from the authority of the revelation contained in the Veda, which are considered eternal, authorless (apaurusheyatva), and infallible. Although often overshadowed by more normative traditions that are more popular, such as Yoga or Vedanta, much of the inquiry within Mimamsa is in providing the conceptual grounds of and methodologies for interpreting sacred texts and understanding ritual action.

Mimamsa strongly concerned with textual exegesis, and consequently gave rise to the study of philology and the philosophy of language, withthe notion of shabda "speech" as the indivisible unity of sound and meaning (signifier and signified).

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The aim of Mimamsa is to give rules for the interpretation of the Veda, the earliest scriptures of Indian philosophy, and to provide a philosophical justification for the observance of Vedic ritual. Because Mimamsa is concerned with the earlier parts of the Vedas (called the Karmakanda), it is also referred to as Purva-Mimamsa (Prior Study) or Karma-Mimamsa (Study of Actions). Vedanta, which deals with the later portion of Vedic literature called the Upanishads, is called Uttara-Mimamsa (Posterior Study) or Jnana-Mimamsa (Study of Knowledge).

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Maharshi Jaimini is considered as founder of Mimamsa. Jaimini's first aphorism - अतः तो धर्म जिज्ञासा states the whole aim and object of his system, viz. a desire to know Dharma, which constitutes the practising of rites and sacrifices as prescribed by the Veda. Dharma itself bestows the rewards. The aim of Purva Mimamsa is to investigate into the the nature of Dharma.

 

Mimamsa is 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 Veda in the literal sense. The central issue of Purva Mimamsa is ritual.

 

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 (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 5 Pramana

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The five Pramaṇa (sources of knowledge) are fundamental concepts in Indian philosophy, especially in schools like Vedanta, Nyaya, and Yoga. These Pramaṇa are the means through which we acquire valid knowledge (pramā) and distinguish truth from falsehood. Each Pramaṇa provides a distinct way of knowing, and these sources are considered to be reliable if used properly.

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1. Pratyaksa (Perception)

Pratyaksa is direct perception or sensory experience, where knowledge is gained through the five senses—sight, hearing, smell, touch, and taste. It is the most immediate and direct form of knowledge.

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Types of Perception:

• External Perception (e.g., seeing objects in the physical world).

• Internal Perception (e.g., knowing your own thoughts or emotions).

 

Pratyaksa is divided into:

• Savikalpa: Perception with mental modifications, such as distinguishing a particular object.

• Nirvikalpa: Pure perception, where no mental modifications intervene (e.g., direct awareness of the world without conceptualization).

 

2. Anumana (Inference)

Anumana refers to knowledge gained through inference or reasoning. This is an indirect form of knowledge where we deduce a conclusion based on premises. It is usually a logical or cognitive process that follows patterns of cause and effect.

 

3. Agama (Scripture or Testimony)

Agama, also called Shabda in some traditions, refers to knowledge derived from authoritative scriptures, texts, or the testimony of reliable sources. It is an indirect form of acquiring knowledge that is accepted based on trust in the source.

 

4. Upamana (Comparison)

Upamana is the process of gaining knowledge through comparison or analogy. It refers to learning about something by comparing it with something else that is already known. It is essentially an experiential method of understanding new things based on similarities to things previously encountered.

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5. Arthapatti (Postulation or Presumption)

Arthapatti is a somewhat unique form of knowledge, often referred to as the method of postulation or presumption. It involves inferring the existence of something based on a set of circumstances that cannot otherwise be explained. It is used when something is inferred because the alternative explanation leads to contradictions.

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Arthapatti is considered to be a form of knowledge that fills in the gaps in our understanding when direct evidence or experience is not available. It is often used to explain phenomena indirectly.

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The ancient and medieval Indian texts identify four requirements for correct perception:

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1. Indriyarthasannikarsa/Indriyarthasannikarsa (direct experience by one's sensory organ(s) with the object, whatever is being studied);

2. Avyapadesya (non-verbal; correct perception is not through hearsay, according to ancient Indian scholars, where one's sensory organ relies on accepting or rejecting someone else's perception, i.e., no intermediate agency involved in sensory perception);

3. Avyabhicara (consistency; does not wander; correct perception does not change, nor is it the result of deception because one's sensory organ or means of observation is drifting, defective, suspect);

4. Vyavasayatmika (definite, lacks bias, and lacks inferential judgment and corresponding exertion to make such; correct perception excludes judgments of doubt, either because of one's failure to observe all the details, or because one is mixing inference with observation and observing what one wants to observe, or not observing what one does not want to observe).

 

 

Mimamsa constructed detailed principles of textual interpretation, which endure in their influence upon Indian exegesis. These included:

• Vakya (sentence as unit of meaning) 

• Arthavada (explanatory passages in support of injunctions) 

• Vidhi (injunctive statements) Mantra (sacred formulas)   

 

These are contained in the Mimamsa Nyaya Prakasha by Apadeva, which reads as follows: 

"When doubt arises between two interpretations, that which serves the main purpose (artha) should be preferred."

 

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