Mimamsa

The Vedas have four Upangas or appendices which are Mimamsa – interpretation of Vedic texts (Purvamimamsa & Uttaramimamsa, Nyaya – logic (Nyaya-Vaisheshika), Puranas – old history (18 Mahapuranas, 18 Upapuranas and Itihasapuranas), Dharma Shastras - codes of conduct (Smritis Dharma sutras).
The term Mimamsa is derived from the Sanskrit root "man" — "to think, consider, examine, or investigate." Here the term, etymologically means — "desire to cogitate" and is used to signify a thorough consideration, examination, or investigation of the meaning of Vedic Texts. Mimamsa means reasoned conclusion. Mimamsa deals with the purport and significance of the various mantras and how the correct conclusions have to be drawn regarding the significance of Veda mantras.

Writer of Mimamsa –
Rules of Mimamsa were first reduced in writing in a systematic manner by the sage Jaimini.

Divisions of Mimamsa -
In Mimamsa, there are two divisions – Poorva Mimamsa and Uttara Mimamsa. Poorva Mimamsa stresses the importance of sacrifices and rituals mentioned in the karma Kanda of the Vedas while Uttara Mimamsa emphasises the importance of self-realisation, which is the main theme of the jnana Kanda of the Vedas.
Principles of Mimamsa –

All rituals, ceremonies and meditations enjoined in the Veda, no matter how meaningless they appear on the surface are said to lead ultimately to spiritual evolution and enlightenment.
Mimamsa endeavours to show how they are all based on Dharma and lead to the spiritual welfare of all beings. Mimamsa interprets the Veda on the basis that eternal beatitude is attainable by the correct performance of rituals founded on Dharma (i.e. practice), thereby storing up merit which will fructify in the next life.
Methodology of analysis in Mimamsa –
Its entire methodology is dependent upon the basic premise of Right Action (Dharma) which can be established and validated by the means of knowledge taught by the Nyaya-Shastra.
 
The Nyaya shastra discusses the fundamental Truth through the aid of four devices viz. Pratyaksha (direct perception), Annumana (indirect perception, proof arising from deduction), Upamana (Simile or example) and Shabda (Sound).
 
In Mimamsa, the interpretation of the text at one place should be consistently carried over to the other places. In the 1000 Adhikarnas a thousand types of problems are taken up and various arguments against an apparent explanation are raised before coming to a conclusion. This process of analysis is Mimamsa.

1. Vedic utterance is taken up – this is subject matter.
2. Then the question is raised whether its meaning is such and such; this is posing the problem.
3. The third is to argue against it which is poorva paksha.
4. The fourth is to rebut such arguments and that is called Uttara Paksha.
5. The fifth and final step is to come to a conclusion after considering the pros and cons that such is the real meaning. This is decision. Each decision on a particular subject is dealt with in an Adhikaranas.

Karma & Mimamsa –
All actions (karma), according to Mimaṃsa are said to have two effects -

1. External - manifest and gross;
2. Internal - potential and subtle.

The internal aspect is regarded as being long-lasting, while the external effect is transitory.
A Vidhi is a statement that induces one to act. Actions create samskaras (mental impressions or “subliminal activators”) through their positive and negative results, they are, therefore the seeds, planted in the mind, of future activity and resulting effects both good and bad — Karma. Vidhi consists of three parts — What? Through what? & How? These three aspects of the Vidhi are technically known as: --

1. Utpatti — Primary Command to perform an action. A precept with a certain objective, which creates a desire to act. e.g. "One desirous of attaining heaven should perform the Agnihotri". (a fire sacrifice)
2. Viniyogaḥ — Command of Application — establishes a particular relation between the principal activity and the subsidiary actions.
3. Prayogaḥ — Command of Employment — the command(s) that describe the order of performance of all the subsidiary or minor parts of the central activity, it determines the process and order of all the actions which constitute the process.

There are another 3 sub-Vidhis: --

1. Apuva-vidhi — Original command — enjoins something not otherwise known; eg. "The grains should be washed"
2. Niyama-vidhi — Restrictive command — the text lays down one mode of doing a thing that could be done in several ways. e.g. " pound the corn to remove the husk"
3. Parisankhya-vidhi — Preclusive command — an implied prohibition. e.g. “Only five animals with five toes may be eaten”. Implies that humans may not be eaten.

Karma & Ishvara -
The two attributes of Ishvara are mentioned in the Vedas and Brahmsutra viz. creation of the phenomenal universe and the regulation of the results of one’s karma were negated, the former by the Samkhyas and the latter by Mimamsakas.
The reason why Mimamsakas held the view that God was not the Phala Daata was that, in their opinion, every act carried its fruit with it, that any action had a corresponding reaction irrespective of Ishvara. They believed that the proper performance of Karmas as prescribed in the Vedas are certain to yield merit or demerit. Bad deeds will certainly yield bad results. Good actions yield good results. We cannot remain idle as Sri Krishna has informed in Bhagavat Gita.
Karmas are of three kinds – Nitya, Naimittika and Kaamya. The Nitya karmas are those performed at all times, on all days as a matter of duty. What is done on a special occasion is Naimittika. For example, taking bath and offering ablutions to dead ancestors etc. at the time of an eclipse is “Naimittika”. These Nity and Naimittika duties should be scrupulously done by all. The third karma “Kamya” is what is done to achieve any desired objective.
Our earlier karmas have decided our caste in this birth. We should, therefore, regulate our actions in accordance therewith. If we do not do so, inconvenience, if not bad results, would follow. Karma is all in all. This is the doctrine of the Mimamsakas.
 
Doctrine of Vedic Karma & Chitta Shuddhi -
Adi Shankaracharya said, “If the aim of the Vedic text is to lead to a stage where the end result is ‘no action’, it fulfils the requirement of Veda (as acceptable to Mimamsakas)”. Mimamsakas accept the wisdom of Veda which puts a ban on a number of actions. The ultimate stage in Adi Sankara’s doctrine was giving up of the rituals and concentrating the mind on the infinite. But, unlike Buddha, he did not recommend that, even at the initial stages, the Vedic karmas should be ignored but only after attaining mental purity, as a result of the performance thereof, should one turn to introspection and enquiry into self. First, one has to abide by the karmas, as stipulated in the Mimamsa and go ultimately to the stage of Buddhist cult of giving them up.  
Lord Krishna said in Bhagavad Gita, all karmas ultimately lead to and find their rest in Jnana or knowledge. all activity should be directed towards the supreme lord. Total abstinence from any kind of activity is the ultimate goal. It is supreme bliss or Brahmadanda. This is supreme message and purpose of the Vedas. The whole of karma Kanda should lead to and manage with the jnana Kanda. Only then the former becomes meaningful. The Vedas contain commands for ‘karma’ (Vedic activities) in the karma Kanda only, because the limited purpose of purifying and discipling the mind (Chitta Suddhi) is obtainable thereby.
Although initially, sinful acts bestow pleasure and satisfaction mostly sensual, in the long run they preclude us from partaking of the higher bliss or happiness.
First, the mind should be cleansed of impurities. Karma alone is able to hold the mind in the line which is for even beset by waves after waves of thoughts. Therefore, the ritualistic Vedic karmas have to be faithfully performed. In so doing, one must turn the mind away from the benefits which such karmas can bestow, e.g., pleasures, heaven, etc. In other words. After practicing to do the karma, the reward arising therefrom should be deliberately eschewed. As a result, the impurities which are natural to the mind are removed.
Shri Sankara’s Advaita, Shri Ramanuja’s Vashistaadavita and Shri Madhva’s Dvaita are verily Vedantic doctrines. Like the Advaita, the other two philosophies also insist on the performance of Vedic karmas. Therefore, as a general rule, up to a point, the doctrine of Mimamsa is acceptable to all the three Vedic philosophies.
 
Reference –

1. The Vedas – by Pujasri Chandrasekharendra Saraswathi
2. Mimamsa - by Sri Rama Ramanuja Achari