Karma-mimamsa
Elevation Through the Performance of Duty

The word Mimamsa means to analyze and understand thoroughly.  The
philosophical systems of Karma-mimamsa and Vedanta are closely
related to each other and are in some ways complimentary.  Karma-
mimamsa may be understood as a stepping stone to Vedanta.  It
examines the teachings of the Veda in the light of rituals,
whereas Vedanta examines the same teachings in the light of
transcendental knowledge.  The Karma-mimamsa system is called
Purva-mimamsa, which means the earlier study of the Veda, and
Vedanta is called Uttara-mimamsa, which means the later study of
the Veda.  Karma-mimamsa is to be taken up by householders, and
Vedanta is reserved for wise men who have graduated from household
life and taken up the renounced order (sannyasa).

The main goal of the Karma-Mimamsa philosophy is to provide a
practical methodology for the utilization of the Vedic religion
(dharma) for the satisfaction of the urges for wealth (artha) and
sensual pleasure (kama). In so doing, Karma-mimamsa provides a
materialistic explanation of the Vedic rituals for persons whose
material desires have blinded them to spiritual understanding. In
the Veda, numerous gods and goddesses are invoked.  The Karma-
mimamsa system interprets these deities and their worship in terms
of a highly `human-centered' rather than `God-centered' rationale.
The Karma-mimamsa system also discusses the science of sound and
the science of mantra, but the major concern of this system is to
combine the self-discipline established by the Yoga system
(discussed previously) with the ritualistic portion of the Vedas.
The aim of all this is to situate the selfish and sceptical human
being in a mode of dutiful subordination to the Vedic injunctions
in order to prepare him for further advancement as taught in the
Vedanta system.  Therefore Karma-mimamsa presents the Vedic
religion as a science of mechanistic principles, and not as a
faith of adoration of divinities aimed at receiving benedictions
from on high. The Vedic dharma is justified to materialists as
being `useful to humanity' in that it can satisfy human worldly
desires in this life and in the next when properly executed.  And
proper execution of Vedic dharma requires Karma Yoga, or selfless
adherence to duty.

The first systematic work on this school of Vedic thought is the
Mimamsa Sutra of Jaimini, which is divided into twelve chapters.
Sabara Swami wrote a major commentary on the Mimamsa Sutra, and
many other commentaries and independent works on this philosophy
exist.  Kumarila Bhatta and Prabhakara, the revivalists of this
system in post-Buddhist India, founded two branches of Karma-
mimamsa (the major teachings of these branches are the same).

The Concept of Duty

Many people are very concerned about their rights but little
aware of their duties. Unless one knows what one's duties are, he
cannot understand what his rights are. Demanding rights without
accepting duty leads to many problems, as is evinced by today's
chaotic global society.  Duty may be defined as a tradition of
responsibility incumbent upon human beings everywhere that
ultimately has divine origin.  It is because of the law of duty
that the family, society, the nation, and the entire universe
continue to exist. The execution of duty handed down by higher
authority is the path of honor in all human cultures; conversely,
the path of dishonor is the neglect of duty for the satisfaction
of animal urges.  History teaches that when the family, society,
and nation fail to fulfill traditional duties and instead follow
the whims of lust as their only value system, they are soon
destroyed.

The term dharma is variously translated as `virtue,' `duty,'
`morality,' `righteousness,' or `religion,' but no single English
word conveys the whole meaning of dharma. According to the Karma-
mimamsa system, dharma is the intrinsic nature of rta, the breath
of cosmic life. One who wants to breathe and live properly is not
supposed to disturb the