Mimansa teaches the Vedas through rituals, and posits the attainment of freedom through the observation of duty. It can be seen as a practical and instructive first step towards Vedanta: this complementary duo can even be seen as two interdependent halves of the same philosophy, Mimansa being Purva Mimansa ('the first half of analysis') and Vedanta Uttar Mimansa ('the second half of analysis'). In a sense their relationship can be compared to that between Karma Yoga ( 'union through action' and Gyan Yoga ('union through knowledge') respectively.
Mimansa offers ordinary families (householders) the opportunity to follow a lifestyle designed with Dharma, instructing how and when to perform specific rites from the cradle to the grave. Rituals are performed which are positive for the health of the individual, family and community, for example pre-conception purification rituals and sensible guidelines on the care of new-born babies and toddlers. Mimansa assumes there is a logical life sequence and offers a life plan based on stages of physical, mental and spiritual growth. Thus rituals become basic tools with which to organise a life.
Mimansa also explains the qualities (and purpose) of myriad gods and goddesses, and generally offers a social and community perspective on ritual celebrations and worship. If everyone were to follow Mimansa rituals, the society would run smoothly. However the rituals are not an end in themselves, including Puja ('worship'), but a starting point to focus the mind on liberation, a kind of practice for Vedanta. After all, absolute liberation, as Vedanta has it, would go beyond ritual and Karma to supreme oneness.
Mimansa sees divinity everywhere, in the tree, the cow and the snake, as well as in symbolic representations of divine qualities, such as gods and goddesses. This is reflected in Indian society as a whole where authorisation must be sought to cut down the Peepal tree or where rivers are considered divine. As one saying has it, ''all gods live inside the cow''. Mimansa has rituals for celebrating aspects of nature such as the sun and the moon and even for women and men themselves.
''Yatra nariyastu pujaante ramante tatra Devata''
(Where woman is worshipped, there the Gods are found).
Although Mimansa has sometimes been criticised as having too many gods and goddesses, a closer look reveals that Mimansa advocates 'Unity in diversity' and all are aspects of one divine reality. This is not the worship of idols but finding the purpose of each and every god and goddess as an aspect of the divine. In fact, rituals should be done to honour all deities, and thus every aspect of the divine. (Although the attraction to a particular divinity, for example devotion to Krishna by 'gopalis', may become a form of Bhakti Yoga, union through love.)
The 16 sanskaras (rituals) pertaining to certain stages of life are as follows:
1. Garbhabdhan 'conception' literally 'implantation of the fetus' (one month's preparation - pancakarma for both parents, abstinence, giving food to the poor, wearing of white clothes, ritual and mantra for moment of conception)
2. Punsvan (second/third month) rituals to determine the health and sex of baby
3. Simantonatan (within first 6 months, the annunciation of pregnancy, wearing of beautiful new clothes, worship of mother with gifts and food)
4. Jatraram (birth) rituals regarding baby's warmth, safety, bathing etc, taste of local honey
5. Namkara (naming) On the 11th day the baby is given a personal family name, after one year a formal 'good' name
6. Nishkaram After 4 months of staying within the home, the baby is taken out for the first time
7. Anaprasthan (food) After 6 months of receiving only breast milk the baby receives supplementary food
8. Mundan At the age of three, the child's hair is shaved for the first time
9. Karanbedh At the age of five, the child's ears are pierced and he or she is given silver or gold studs.
10. Upnayan 'preparation' Between the ages of 7 and 9 the child is prepared for leaving hom to go to the teacher's house for study, celibacy etc
11. Vedarambha 'starting knowledge' Between the ages of 12- 25 the child stays at the teacher's house/study ( or goes to school)
12. Sampravantan at 25, the adult leaves the gurus's house after completing education;graduation;rejoins the world
13. Vivaha /Grihastha 25 -50 householder duties, marriage and bringing up a family
14.Vanprastha – 'service' 50 + service to the community
15. Sanyasha – 'indifference' 60/70 +'retreat' 'preparation'
16. Aniuyeshta 'after death' the body should be respected and allowed to disintegrate into any of the 5 elements, fire, etc
Not only the rituals but the Dharma of different life stages should be respected. For example, the householder should not turn away those who approach his house in need of money or sustenance. He or she is not to decide who is deserving, but to give what they can. It is not important whether the person is really in need; better to give to nine people mistakenly than deprive one person in need. On the other hand, it is important not to take what one doesn't need. For those who decide to leave home and do Sanyasha, it would be a matter of indifference whether the householder gives or not, food being accepted when offered and not missed when not. An example of this is Sankacarya being repeatedly bitten by a scorpion which he gently put away from him. For a Sanyasin the body no longer matters and he or she is beyond Dharma and Karma. The only Dharma of a Sanyasin is Moksha and the realisation of the true nature of life, love.
While Mimansa teaches that ritual practice is essential, Vedanta goes beyond all practice and says that the truth is available at every moment and can be realised in an instant.
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