Jaimini

The Post-Mahābhārata Era

At the time of the Mahābhārata war, which was nearly five thousand years ago, Kṛṣṇadvaipāyana Vyāsa Mahāṛṣi, along with many disciples, he resided in the Himavat mountains, engaged in tapas. Though he had numerous disciples, four among them were principal. During that time, Vyāsa Mahāṛṣi undertook two crucial tasks. The Vedic corpus had grown like an untamed forest, and no one could completely study or memorize it. Doubts plagued people about who would be qualified to preserve the vast body of Vedic knowledge and how to organize it systematically. To address this, he divided the Vedas into four parts and entrusted them to his four main disciples, instructing them to propagate and maintain these divisions.

Vyāsa Mahāṛṣi established the Caturveda-sūtras, assigning the Sāmaveda to Jaimini. Jaimini in turn handed over the Sāmaveda to his son Sumantu. Sumantu further divided the Sāmaveda into one thousand branches and taught them to his own son Pauṣpañji and to Hiraṇyanābha, the son of Kosala. This is recorded in the Bhāgavata Purāṇa. Alongside this, branches and subdivisions that had not existed before were also formed. Vyāsa composed the Mahābhārata and gave the Brahmasūtras. He initiated discussions on Vedānta and the establishment of Īśvara-pratipādana—the affirmation of God.

During that period, numerous philosophical questions troubled Bhārata. The Sanātana Dharma accepted the four puruṣārthas—dharma, artha, kāma, and mokṣa. There was no doubt about their importance. As long as a person lives in a human body, he is bound to act. He needs artha and kāma. This is an undeniable truth. The fourfold goal—artha and kāma as necessities, dharma as the regulating principle, and mokṣa as the ultimate aim—was universally acknowledged. However, the method and the philosophy guiding these puruṣārthas were under scrutiny. People began asking: What exactly is dharma? What is the correct method for attaining mokṣa? What are the foundational principles governing these goals?

At that time, the philosophy of Kapila’s Sāṅkhya was widely prevalent. Both Yoga and Sāṅkhya systems were flourishing. The karma-kāṇḍa was being extensively practiced across the land. The fact that the Veda was first explicitly divided into “this is for jñāna” and “this is for karma” only during the time of Vyāsa suggests that this division was formally recognized for the first time then. A review of the Vedic corpus confirms this.

Regarding the karma-kāṇḍa, Vyāsa Mahāṛṣi created branches and sub-branches, assigning specific sūtras and instructions on who should study which śākhā. This systemization led to the emergence of branches like the Śukla Yajurveda. People followed different paths according to these divisions.

Before Vyāsa Mahāṛṣi’s intervention, the entire Vedic tradition was entangled and unorganized. In North India, the Vedic knowledge was scattered across countless ṛṣi hermitages. But Vyāsa transformed this chaos into a system, like turning a wild forest into a cultivated garden—an organized Vedic city without cutting down a single tree. This was a feat of immense significance. He set up ceremonial halls and royal highways within the Vedic knowledge domain, making the Vedic corpus accessible and structured. That is why he is revered as a mahātmā.

In every kalpa, every yuga, and every mahāyuga, Mahāviṣṇu told his very own avatāra Nārāyaṇa Ṛṣi, “You will be Vyāsa. You will incarnate as my part.” Just as Brahmā created the rest of the beings and assigned them their roles, Viṣṇu created Nārāyaṇa Mahāṛṣi and established Vyāsa in every age. This is an important point to remember. It is Vyāsa who determined the forms, uses, and applications of the Vedas that emerged from the mouth of Brahmā. That is why he is called Vedavyāsa.

In the history of the Bhārāta, five thousand years is not a long time. The Bhārāta tradition claims hundreds of thousands of years of lineage, and there are many reasons to believe this. Though the details of such ancient history are hard to fully account for, the Bhārāta culture certainly spans back tens of thousands of years. In such a long timeline, five thousand years is not too distant. But within the last five thousand years, the present situation developed. Out of the original one hundred and eighteen Vedic branches, ninety have been lost. The remaining ten branches survive, though even those are in a fragmented state. This decline is due to a loss of faith, devotion, and enthusiasm among people towards the Vedic heritage. The rise of Buddhism and Jainism took place in this context. These systems too were based on the core sūtras of Ārya tradition.

Nevertheless, in matters of authority, tradition held that one who rejects the Vedas is a nāstika, even if he accepts the existence of Īśvara. That was the established custom. It was at this turning point that Ārya history underwent a major shift through Jaimini Mahāṛṣi.

When Vyāsa Mahāṛṣi formally divided the Veda into karma-kāṇḍa and jñāna-kāṇḍa, a natural question arose: which of these is superior? Before this division, both knowledge seekers and ritualists coexisted. There were Vedāntins, sages pursuing wisdom, and aspirants seeking mokṣa. The karma-kāṇḍa was also there.

In this context, people began to wonder: of the two divisions in the Veda, which is the highest? Which is obligatory for all? Is there a single religion or path that is universally applicable? To answer this, Jaimini established his own darśana. No matter how much one tries to harmonize the views of Jaimini and Vyāsa, Jaimini’s system is not the same as Vyāsa’s. Their schools differ. Both accept the Veda as pramāṇa, and both are Vedic sages. There is no doubt about that. But the difference remains. At that moment, Bhārāta culture took a peculiar and significant turn.

The Sacred Narrative of Jaimini Maharṣi

The life history of Jaimini Maharṣi is supremely sacred. Though he propounded the karma-kāṇḍa, he did not establish the existence of Īśvara. This needs to be carefully understood. Declaring that there is no Īśvara is not a simple matter. It is a subject that demands careful philosophical consideration. It cannot be dismissed easily, as it belongs to the realm of metaphysical inquiry. Therefore, one must examine numerous texts and speak cautiously. Broadly speaking, Jaimini did not accept the existence of Īśvara. His philosophy asserts, “There is no entity called Īśvara. There are the Vedas, there are actions, and your primary duty is to follow them. That is all.”

It is our duty to understand his life story through four main points and offer him our salutations. The life stories of such great sages are often not detailed in terms of family lineage or birthplaces. For many ṛṣis, details about their family or birthplace are not known. Their stories begin with the statement that they were engaged in tapas. Similarly, in the case of Jaimini Mahāṛṣi, nothing is known about his parents. His birth details are unknown. Even the names of his parents are not known. He simply said, “I am a disciple of Vyāsa Mahāṛṣi.” Some sannyāsins proclaim that they are spiritual children of their gurus. They say, “I was born in the hands of so-and-so Swami.” For them, there is no necessity to mention the parents who gave them their physical bodies. The thought is: what is the point of mentioning lineage? What does gotra matter? That is their sentiment. Therefore, they do not speak about such things. If someone else mentions it, and if reliable sources are available, they are considered valid. But regarding Jaimini, there are no such details that survived.

The four Vedas—Ṛgveda, Yajurveda, Sāmaveda, and Atharvaveda—were entrusted by Vyāsa Mahāṛṣi to Paila, Vaiśampāyana, Jaimini, and Sumantu respectively. Thus, the Sāmaveda came to Jaimini. Jaimini taught the Sāmaveda to many disciples. It expanded greatly. Jaimini had a son named Sumantu. He passed the knowledge of Sāma to his son. His son Sukarmā took the Sāmaveda from his father and divided it into a thousand branches. In ancient times, if one looked at any Sāmaveda text, it would contain a thousand branches. Today, only two branches remain. Some say that the Sāmaveda originated in Kashmir, and therefore it is referred to as its birthplace. Many branches existed there.

Later, Sukarmā divided it into a thousand parts and gave it to his son. Both he and his son, being from Avantī (present day Ujjain, Madhya Pradesh) and the northern regions, taught the Sāmaveda extensively to five hundred students. Avantī refers to scholars from the region of Avantī. Udīcya refers to those living in the northern quarters. In this way, during that time, each of the five hundred disciples was rigorously trained in each of the thousand branches. They memorized them, internalized their meanings, and learned the corresponding Brāhmaṇa texts—which explain why each mantra is used, its application, and its rituals—along with the Āraṇyakas and Upaniṣads. This means that Jaimini alone retained in his memory such a vast scripture to teach five hundred disciples. That is the greatness of Jaimini. The knowledge imparted to these four sages was all carried by Vyāsa. Such was the capability and greatness of these sages. This reveals their immense power and prowess.

Later in Jaimini’s life, there is also the text called the Jaimini Bhārata. Even after the time of the Mahābhārata, criticisms and questions continue to arise regarding it. These questions are not new. They existed even then. Why did Draupadī have five husbands? Who exactly are the five Pāṇḍavas? Whose amśas (divine parts) are they born from? What does it mean when it is said they are born from the amśas of deities? These are all common questions. People were searching for answers to such questions.

Even now, many aspects of the Bhārata appear complicated. But if one goes directly to the original texts and investigates with a pure mind, doubts can be cleared. If one approaches the text with hatred or disrespect, answers are not easily found. For those who engage in honest inquiry, answers are revealed. For those who engage in false criticism, they are not.

The Divergence Between Jaimini and Vyāsa Mahāṛṣi

According to certain narratives (though no references found in Purānās) there was a slight estrangement between Vyāsa and Jaimini. Jaimini separated from his guru. When he propounded the Pūrvamīmāṁsā and established the Karmamīmāṁsā, asserting that there is no God, Vyāsa Mahāṛṣi became very angry. He said, “I established the proposition that Īśvara exists. I taught karma, jñāna, vairāgya, and the path of renunciation. I explained the cause of bondage through karma. I gave Jaimini only one branch—the Sāmaveda. Without knowing my complete doctrine, how can he criticize it?” In an assembly, Vyāsa openly refuted Jaimini’s doctrine. He said, “What Jaimini speaks is not my doctrine. He is not my disciple. I gave him only the Sāmaveda. I did not impart the rest of the knowledge to him. His conclusions are his own imaginations. His doctrine has nothing to do with me.” Vyāsa Mahāṛṣi, though initially angered by Jaimini, eventually bestowed his grace upon him—not in his own original form but by assuming another form, that of a woman. This sacred episode is found in the Aśvamedha Parva of Jaimini Bhārata. This narrative signifies that despite doctrinal differences, the guru never truly abandons the disciple. Even when the disciple establishes an independent school of thought, the guru, embodying compassion, ultimately guides and redeems him in one way or another.

For everyone, the Veda is the primary authority. Kali Yuga had already begun. The Vedic karmas were vast and prevalent even earlier. Since people had diverse opinions about them, Vyāsa Mahāṛṣi divided and structured them. We have texts like the Brāhmaṇas and Taittirīya sections. Behind the Pratīkāṇḍa, there is a Brāhmaṇa text. All these existed before. Vyāsa did not create them anew; he compiled and systematized what already existed. However, the purpose of the Vedas is not merely that. A question arose: if even Vyāsa himself did not have the authority to determine the final intent of the Veda, how could anyone else decide afterward?

If Vyāsa had clearly stated, “There are two paths: this is the karma path without direct reference to Īśvara, and this is the path of Īśvara worship,” then there would have been no need for anyone to categorically deny the existence of Īśvara. But Vyāsa did not do that. Instead, he established the worship of Īśvara, assuming the existence of Īśvara.

Jaimini’s questions on Mahābhārata and the Mārkaṇḍeya Purāna

Jaimini had some dounts in matters related to the Mahābhārata. As Vyāsa was in tapo niṣhta at the time, Jaimini approached Mārkaṇḍeya Mahāṛṣi, who had witnessed all epochs and knew all secrets, being a Trikālavedi. “Mahātmā! I have some doubts regarding the Mahābhārata. Kindly clarify them for me,” Jaimini requested him. Mārkaṇḍeya replied, “Now it is time for my daily rituals. I must go for my Sandhyāvandana. From tomorrow, I will be engaged in a vrata and will not have time to speak with you. Go quietly in that direction. There you will find four birds. They will answer your questions.”

From this response, we can understand Mārkaṇḍeya’s perspective. As per his instruction, Jaimini went towards the Vindhya mountains, where he would encounter four birds named Piṅgākṣa, Virāṭa, Vṛtra, and Sumukha. Mārkaṇḍeya also narrated the history of these birds to Jaimini.

Once, an apsaras named Vasu incurred the wrath of Durvāsā and was cursed to be born as a bird. However, Durvāsā also blessed her with a condition of release from the curse. “For sixteen years, you shall live as a bird, give birth to four children, and during the time of the Mahābhārata war, you will die from an arrow of Arjuna and return to heaven,” Durvāsā said. As per this boon, she became a bird. This cursed apsaras, Vasu, took the form of a bird and roamed the battlefield of the Mahābhārata, circling around a mighty elephant. When Arjuna aimed a powerful arrow at that elephant to kill it, the arrow struck the elephant, killing it.

However, as the arrow traveled, it also struck the bird, since she was in its path. She died from the blow. At the time of her death, she had four eggs in her womb. When the arrow struck, she miscarried, and the eggs fell to the ground. As per Durvāsā’s boon, after the bird’s death, she transformed back into an apsaras and ascended to the heavenly realms.

Since the sage had said, “You will have four children,” the four eggs had to survive. When the eggs fell to the ground, the large bell hanging from the elephant’s neck fell directly upon them, but protected them safely underneath. The eggs remained unharmed under the bell. The bell settled into the soil, unnoticed by anyone.

Forty-nine days passed like this. Bhīṣma lay upon his bed of arrows, directly above that bell. On the fiftieth day, during the auspicious entry into Uttarāyaṇa, Bhīṣma left his body. Before Bhīṣma’s departure, Dharmarāja approached him and humbly said, “Grandfather! Kindly forgive us and bless us. I have many doubts about dharma. Please clear them for me.”

Bhīṣma, while lying on his bed of arrows, taught Dharmarāja, clearing all his doubts about dharma. Beneath that very bed of arrows, under the bell, the four bird-children listened to this entire discourse. They were born with a specific purpose (kāraṇajanma), so they absorbed all the teachings and spent their time contemplating them. Thus, Bhīṣma’s departure occurred, and everyone returned to their respective places. In due course, the battlefield was cleared. But the four birds remained safely under the bell, unable to come out.

One day, Sage Śamīka happened to pass through that area. He heard the chirping sounds of the birds near his feet. When he examined the ground carefully, he found the bell and, lifting it, discovered the four little birds beneath it. Śamīka Mahāṛṣi was astonished. “What a mysterious play of consciousness in this world! What is this battlefield? Why did lakhs of people die here? How did such a great elephant die? And how have these four small birds survived under this bell for so long without food in this war-torn field?” He recollected the teachings of Śukrācārya.

Śukrācārya had once explained to him the characteristics of living beings and the causes of birth and death. Śamīka Mahāṛṣi was filled with wonder at the profound nature of life and death, realizing that neither are truly within human hands.

The Story of the Birds and Their Past Lives

Thus, in such a battlefield where countless warriors had perished, these little bird chicks survived due to divine intervention. Compassion arose in Śamīka Mahāṛṣi’s heart for them. He carefully took them to his āśrama. Within a month, the birds grew wings and learned to speak. As they were birds endowed with immense knowledge, one day they asked Śamīka Mahāṛṣi, “Mahātmā! You saved us out of compassion. Had your gaze not fallen upon us, we could not have broken the bell and come out. That was a task beyond our strength! You rescued us, brought us to the āśrama, and are nurturing us. We wish to serve you in whatever small way we can. We desire to offer you some humble service in gratitude for saving us.”

At that moment, Śamīka Mahāṛṣi realized that they had acquired human speech. When he asked about their origins, they narrated their past as follows:

“Once upon a time, in this very forest, there were two ṛṣis engaged in penance. They were guru and disciple. Among them, we are the four sons of a ṛṣi named Sukṛśa. One day, our father was teaching us about tyāga (renunciation). He said, ‘My sons! There is no greater renunciation than the renunciation of one’s body. Acquiring wealth or possessions is not an achievement; true greatness lies in renunciation. Tyāga alone is the root of mokṣa. Without discrimination of this or that, the one who can renounce is the dhīra (steadfast one), the true ārya.’

Hearing this, Indra, who was roaming the skies in the form of a bird, came near our father. In that bird form, Indra said, ‘O Muni! You speak of renunciation. I have long harbored a desire for māṁsa (meat), specifically nara-māṁsa (human flesh). Please offer it to me.’ Then our father said to us, ‘My children! You have just heard about tyāga. Now you have the opportunity to make that teaching fruitful. Offer your bodies to this bird and make your tyāga meaningful.’

We did not understand this. We replied to our father, ‘You just taught us about tyāga, but how can we attain mokṣa if we die now? We are not ready to give up our bodies. Our life force does not agree to this.’ Immediately, our father said, ‘All my teachings have become like watering ashes. Since you refuse, you shall become birds.’ He cursed us thus. We are those very birds.”

Śamīka Mahāṛṣi then asked, “What happened after that?”

One of the birds continued, “Our father gave his own body. Then Indra, in the form of a bird, said to the ṛṣi, ‘How can I eat you while you are still alive? Only after your life has departed can I consume your body.’

Immediately, by yogic power, the ṛṣi relinquished his life. Overwhelmed by his tyāga, Indra revealed his true form and restored the ṛṣi to life, placing his prāṇa back into the body. Indra said, ‘I came to test your dharma-niṣṭha and to bestow upon you fame beyond the world. You will become an exemplar of greatness for future generations. Your life will be a lesson for all.’ Having given these boons, Indra departed.

This establishes that the ṛṣi was not afraid of giving away his own body when he asked his sons’ to do so. He was merely offering them a chance to put the knowledge they acquired about tyāgā into practice.

At that time, we became cursed by our father. We fell at his feet and said, ‘Father! It is true that your teachings became fruitless in us. We committed a great offense. We thought you were merely instructing us about dharma but were not prepared to undergo in practice. We have not only failed in dharma but also disobeyed our father’s command—a grievous sin. We accept your punishment joyfully, but kindly grant us release from the curse. Please tell us about our future.’

Our father said to us, ‘You will learn the secrets of the Mahābhārata from Bhīṣma when he teaches Dharmarāja about dharma. The knowledge you heard while in the womb and all the Vedic wisdom you have learned in this āśrama will remain hidden within you. Though you are physically cursed as birds, you are not devoid of knowledge. Therefore, by recounting what you have heard—whether in the womb, as eggs, or later—to others, you will attain mokṣa. At that time, you will become free from the curse. Jaimini Mahāṛṣi will come to you, sent by Mārkaṇḍeya Mahāṛṣi. When he arrives, clear all his doubts. By doing so, you will become liberated from the curse.’

Thus, the birds told Śamīka their entire story, saying, ‘Perhaps it is for this very purpose that Mārkaṇḍeya is now sending Jaimini Mahāṛṣi to us. It is for our curse to be lifted that you have raised us and nurtured us.’”

Jaimini Approaches the Birds

Afterward, Jaimini Mahāṛṣi went to the birds. Since they had been under the protection of sages from the time of their birth, they were uttering the Vedic svaras alone—speaking not in words but in pure intonations of the Veda. Seeing these birds reciting the Veda flawlessly, Jaimini asked them many questions. The birds answered all the questions Jaimini posed. Some of the questions were: “Is Śrī Kṛṣṇa indeed Nārāyaṇa? How did that happen? Is it sufficient if Vyāsa says so?” We must understand that such doubts arose in Jaimini only to help clear the doubts that we too would have. Vyāsa had declared that Kṛṣṇa is the Paramātman. Jaimini took upon himself the same doubts we might have today. In this manner, he also learned from the birds about Śrīmannārāyaṇa’s vyūha-catuṣṭaya—the four forms of Vāsudeva, Saṅkarṣaṇa, Pradyumna, and Aniruddha.

From there, he went on various tīrtha-yātras. Eventually, he came to see Duryodhana, who lay with his thighs broken. Jaimini reached there before others and, after staying the night, returned to his āśrama. The birds then told him many historical accounts, including that of Hariścandra. All these matters are recorded in Mārkaṇḍeya Purāṇa and Jaimini Bhārata.

Jaimini Teaches King Subāhu the Importance of Dāna

There was once a king named Subāhu who had performed many Vedic rites and sacrifices. Though he was wealthy, he had never given in charity. Jaimini Mahāṛṣi once went to this king and, specifically spoke to him about the importance of dāna (charitable giving). Jaimini asked the king, “O King! You possess such great wealth, and you have performed so many yajñas and sacrifices. Why have you never given charity?”

The king replied, “No one has ever explained to me what result dāna brings. Therefore, I did not give. It is not wise to perform any action without knowing its fruit. What is the benefit of dāna? Please explain.” A dialogue ensued between them.

Jaimini said, “Dāna leads to svarga (heaven) and happiness.”
The king asked, “What is the use of svarga? What exists there?”
Jaimini replied, “All pleasures you know here exist there in infinite measure.”
The king asked, “And after that, what happens?”
Jaimini said, “After enjoying svarga, one returns to this world, taking another birth.”
The king said, “Then why should I give in charity? Is it not the cause of rebirth? A jñānī (knower of the Self) should not give, should he? I have performed yajñas and Vedic karmas. Why should I give dāna? I don’t understand.”

Jaimini replied, “O King! I said you would go to svarga. You say you don’t want svarga. But you are not seeking mokṣa either, are you? If you reject bondage and desire mokṣa, then your disinterest in dāna would make sense. Even so, no matter how many karmas one performs, the body must eventually be relinquished. One who does not give in charity suffers extreme hunger and pain due to the sin of withholding (adāna-doṣa). Therefore, it is your duty to give.”

The Necessity of Dāna for All Beings

Whatever knowledge, tapas, or search for mokṣa a jīva pursues, the suffering of withholding dāna will cause him to forget even his jñāna and aspirations if he does not give. Therefore, dāna is a niyata-karma—a duty bound to all. It must be done for one’s own welfare. Many think, “For whom am I giving charity?” But the truth is, the giver of charity gives for his own sake. Everyone must remember that. No one gives charity for someone else. When a person gives a rupee to another, he is actually giving it for his own good. That rupee will not stay with the recipient; it will be spent. If you have ten rupees, what is the greatness in giving one away? Therefore, think of it as done for yourself. Perform dāna for your own welfare. If one does not give, after death, severe hunger, thirst, and suffering will follow. The jīva forgets his true goal. From the wealth one possesses, he must give. That is his duty.

In the āśrama tradition, even a vipra who lives by bhikṣā divides his alms into four parts. While studying the Veda, he begs at three, five, or eight houses, saying, “Bhavatī bhikṣām dehi.” Of the food thus obtained, the first portion is given to the cow. The second portion is given to anyone nearby who could not beg that day. The third portion is offered to a brāhmaṇa, approached with humility, and given with respect. The fourth portion is eaten by the bhikṣu himself. Are these people unintelligent? No. Though they beg, they distribute the food to others before eating. How then, asks Jaimini, can a king possessing such wealth refrain from giving?

“How can you say this wealth is yours? All wealth belongs to the people, to the nation. Dāna arises because people wrongly think, ‘This is mine.’ But if one thinks, ‘Nothing is mine,’ he will give without pride.”

One must think, “Today, in my house, there is this much rice. If a guest comes, it is my fortune that he eats from this. Otherwise, that wealth would remain locked with me as if it were someone else’s property.” This is the right perspective. Considering others’ property as temporarily in your hands removes ego. For one with this vision, there is no pride in giving.

The Distinction Between Dāna and Tyāga

In ārya-dharma, a gṛhastha gives charity for his own welfare. One seeking mokṣa performs tyāga. Tyāga is different from dāna. Giving a portion of what one has is dāna. Giving up everything is tyāga. Tyāga leads to mokṣa; dāna leads to puṇya. Puṇya does not grant mokṣa. For the jīva, puṇya is necessary. No matter how great a person is, after relinquishing the body, severe hunger and thirst afflict him if he has not given in dāna. That suffering is the result of the sin of non-giving.

अदानदोषात् भवेद् दरिद्रः
Adānadoṣāt bhaved daridraḥ

From failure to give, one becomes poor.

A person becomes poor because of not giving. From poverty arises further sin. Thus people remain trapped. Therefore, those who have must give. When one is in poverty, how can he give? That is why hita-bodha and instructions to give are taught. Even one who knows everything, even a king, may think that dāna is unnecessary. The above example shows that. To him, Jaimini taught the importance of charity. This is recorded in the Padma Purāṇa, Bhūmi Khaṇḍa.

Jaimini Narrates the Aśvamedha to Janamejaya

King Janamejaya was performing a yajña called the Cakri Yāga. It was completed without any obstacles. After its successful completion, Janamejaya bowed to Jaimini Mahāṛṣi and said, “My grandfathers, beginning with Dharmarāja Yudhiṣṭhira, performed the Aśvamedha sacrifice, did they not? In just eighteen days, they destroyed the Kaurava army, which was like an unfathomable ocean—a terrifying sea of warriors. Bhīṣma, Droṇa, Kṛpa, Aśvatthāma—great heroes and mahārathas, paragons of valor and strength, were among them. The Kaurava army had eleven akṣauhiṇīs filled with warriors endowed with extraordinary power. Yet, Dharmarāja destroyed them effortlessly within eighteen days and went on to perform the Aśvamedha sacrifice. I find this astonishing. By whose strength did this happen? Please tell me everything.”

Jaimini replied to Janamejaya, “My guru Vyāsa Mahāṛṣi himself came and told your grandfather to perform the Aśvamedha. Accordingly, he performed it.” Jaimini then narrated that entire history in detail.

On that occasion, he recounted many other historical accounts. Vyāsa instructed them to perform the Aśvamedha. Bhīma went to Bhadrāvatīpura for the yajña. Meghaparṇa fought with him. Anusālva stole the sacrificial horse. A battle took place with Nīladhvaja. Arjuna brought the Gaṅgā for the ritual. The accounts of Pramīlā and Arjunīya were also narrated. All these events are recorded in detail in the Jaimini Bhārata.

Jaimini on Karma, Dāna, and Īśvara

Jaimini Maharṣi established the Pūrvamīmāṁsā school, which is one among the Ṣaḍdarśanas. Among its interpreters, there are two primary traditions: the Prābhākara school and the Bhāṭṭa (Kumārila Bhaṭṭa) school. The Prābhākaras accept five pramāṇas (means of knowledge), while the Bhāṭṭas accept six. Despite Jaimini’s deep exploration of karma and dharma, he did not propound the existence of Īśvara in his philosophy. His statement, “The one whom you all call Sarvajña, the omniscient, the one with supreme attributes, the Bhagavān of the universe, Vibhu, Nitya, and Cit-svarūpa—such an Īśvara does not exist,” causes distress to devotees who find their faith challenged.

However, Jaimini’s intention was not to destroy faith but to approach the problem through epistemology. He examined the issue systematically. No direct perception (pratyakṣa) can prove the existence of Īśvara. Nor can inference (anumāna), because no valid premises exist to infer an omnipotent, omniscient being. Similarly, upamāna (analogy) cannot apply to Īśvara because there is no comparable entity to serve as a reference. For ordinary things, analogies are possible—for example, one may say there is a large bird in a distant village and describe its features by comparison. But Īśvara has no upamāna. He is an entity beyond comparison and categorization. Hence, Jaimini raises the question, “Why should we believe in something for which there is no analogy?”

Arthāpatti (postulation) too, cannot establish Īśvara’s existence. Nor can śabda (scriptural testimony) independently verify this if examined critically, because even scriptural statements are subject to interpretation. Jaimini’s analysis cannot be covered fully in a few lines, and some of his thoughts are not easily found even in available texts. Therefore, partial interpretations should be approached cautiously.

Jaimini’s Pūrvamīmāṁsā Sūtras consist of six primary adhyāyas (chapters). Some versions have eight, with the additional chapters referred to as “Saṅkarṣaṇakāṇḍa.” Scholars such as Hituvarṣa and Bhāvadāsa have written commentaries on these sections. Kumārila Bhaṭṭa, however, wrote his bhāṣya only on the first two adhyāyas. In these texts, profound discussions on “What is dharma? What is adharma?” and the interrelation between karma and results are found.

Vedic karma is intricately ritualistic and follows stringent prescriptions. For instance, the length of the darbha grass used in yajña must conform to precise measurements: for the yajamāna, it is jānedu (the length from wrist to elbow). Even cutting the darbha must follow rules—it cannot be cut with nails (na nakhena) but only with a specific tool or by placing it on the rim of a vessel. This attention to detail is called tantra. This kind of procedural focus leaves no room for bhakti or meditation on Īśvara during the performance of karma.

Those witnessing the yajña may develop devotion and contemplate the yajñapuruṣa—be it Paramēśvara or Viṣṇu. For them, the fruits of devotion arise naturally. But for the performer, complete absorption in the procedure leaves no space for such contemplation. If there is any mistake in execution, the intended result is forfeited. Therefore, the relation between karma and its result is strictly mechanical, not dependent on divine intervention.

Śabara Svāmi wrote the primary bhāṣya on Jaimini’s sūtras, known as the Śabara Bhāṣya. However, many scholars did not accept his interpretations unanimously, leading to diverse opinions in the Mīmāṁsā tradition.

Naciketā in the Kaṭhopaniṣad

In the story of Naciketā, found in the Kaṭhopaniṣad, a similar idea is seen. When his father Viśvajit performed a yajña, he gave away all his wealth but hesitated to give that which was essential. Naciketā asked his father, “To whom will you give me?” This inquiry was because after performing a yajña, nothing should be retained—not even sons. The highest form of dāna is to give everything away.

Viśvajit, in frustration, said, “I will give you to Yama.” This forms the basis of Naciketā’s dialogue with Yama in the Kaṭhopaniṣad. Jaimini discusses similar ideas in his sūtras. The requirement of complete giving away (sarvasva-dāna) is mentioned. Śabara Svāmi, in his commentary, acknowledges that this would practically involve giving away everything—even one’s wife and children—which was socially acceptable in ancient contexts but not today. In the yajña context, total renunciation is the goal. Yet, Jaimini balances this by allowing a portion to be kept back for apad-dharma (emergency situations), making the practice realistic.

From Jaimini’s perspective, the yajña is not merely for prosperity but for total tyāga (renunciation). The true purpose of yajña is to cultivate the spirit of complete relinquishment. Dāna is giving a part of what one possesses, whereas tyāga is relinquishing all. Tyāga leads to mokṣa; dāna leads to puṇya. Puṇya does not confer mokṣa but is necessary for the maintenance of social and cosmic order.

The Śāstra says:

अदानदोषात् भवेद् दरिद्रः। पुनरेव दरिद्रः, पुनरेव पापी ॥
adānadoṣāt bhaved daridraḥ। punareva daridraḥ, punareva pāpī ॥

Due to the fault of non-giving (adāna-doṣa), one becomes poor. Due to poverty, he again commits sins. This is the cycle in which ordinary people are trapped.

Therefore, even the wealthiest should practice dāna. If one is poor, dāna may not be feasible. Hence, scriptures emphasize that while tyāga leads to mokṣa, dāna is essential for societal harmony and personal purification.

Jaimini’s profound exploration thus teaches that although he does not explicitly propound bhakti or Īśvara-dhyāna, the principles of tyāga and niṣkāma karma implicitly lead towards liberation.

Contributions to Jyotiṣa and Dharma

Jaimini Maharṣi is remembered not only as a Mīmāṁsaka but also as a profound Jyotiṣa scholar. He authored Jaimini Sūtras. Today, the planetary daśā system that is commonly followed belongs to Parāśara Maharṣi’s school of astrology. However, Jaimini’s school of Jyotiṣa is an independent system altogether. His teachings are in sūtra form, meaning they are aphoristic and concise, requiring commentary for interpretation. Without commentary, reading them serves little practical purpose.

There is a classical definition of a sūtra:

अल्पाक्षरं असन्दिग्धं सारवद् विश्वतोमुखम् ॥
alpākṣaraṁ asandigdhaṁ sāravat viśvatomukham॥

A sūtra must be concise, unambiguous, profound in meaning, and universally applicable.

Jaimini’s Jyotiṣa Sūtras are structured in four adhyāyas. A commentary known as Kalpalatā, authored by Somanātha, is filled with deep, esoteric insights. Jaimini’s system is known for its nigūḍha kālajñāna, hidden knowledge of time. Unlike Parāśara’s system, it does not employ planetary daśās. It uses rāśis alone for predictions. In Jaimini’s method, graha dṛṣṭi is absent; only rāśi dṛṣṭi is considered. It is a unique form of astrology, distinct from the traditional Parāśarī Jyotiṣa.

Beyond astrology, Jaimini also composed Śrauta Sūtras and Gṛhya Sūtras. Additionally, he authored a text called Smṛti Mīmāṁsā, a treatise on dharma. His work spans ritual science, domestic rites, and ethical inquiries, reflecting his vast erudition.

After his lifetime, there are no clear records in any Purāṇas regarding what happened to Jaimini Maharṣi. While Aṣṭāvakra is said to have left his body at the feet of Śrī Kṛṣṇa, and other sages are said to have ascended to devaloka, tapoloka, or attained mokṣa, nothing specific is mentioned about Jaimini. Only in some secret guru-sampradāya narratives, there is a statement that Jaimini is in tapas for mokṣa, but this is not documented in Purāṇic texts.

Jaimini is also said to have composed a prāyaścitta kāṇḍa, a section devoted to expiatory rites for yajñic doṣas, but unfortunately, this work has been lost. For every yajña, there are specific expiations to be performed to neutralize any mistakes made during the ritual. Even grand rituals like Jyotiṣṭoma and Pauṇḍarīka have prāyaścitta sections, some of which are attributed to Jaimini, though these too have vanished.

Jaimini Maharṣi is thus remembered as a great sage, a disciple of Vyāsa, and a profound contributor to Vedic ritualism and astrology. He systematized a part of the Vedic meaning through his work. Sadly, many branches of the Veda were lost over time. Of the 110 known branches, only 10 survive today. For example, in the Kṛṣṇa Yajurveda, only 4 of the original 86 śākhās remain. Therefore, reading just these ten branches cannot give anyone the authority to declare, this is the entirety of the Vedic essence. What was contained in the lost portions is unknown to us.

Gṛhya Sūtras and other works

The Jaiminīya Brāhmaṇa, from which the Kenopaniṣad is said to originate, is one of the important texts associated with Jaimini Maharṣi. Along with this, the Jaiminīya Saṁhitā and the Jaiminīya Gṛhya Sūtras are also well known under his name. In these Jaiminīya Gṛhya Sūtras, the entire sequence of rituals required for human life is prescribed, starting from conception, followed by all the necessary saṁskāras such as nāmakaraṇa (naming), annaprāśana (first feeding of solid food), akṣarābhyāsa (beginning of learning letters), vivāha (marriage), and ending with antya kriyā (funeral rites). The text also includes descriptions of the characteristics of the nine planets (navagrahas) and the propitiatory rites (śāntis) related to them. This demonstrates Jaimini Maharṣi’s deep connection to Jyotiṣa Śāstra (astrology).

In the Śabda Kalpadruma text, it is stated that remembering Jaimini Maharṣi while a woman is pregnant removes dangers from lightning and fire from the household.

मुनॆः कल्याणमित्रश्च जैमिनेश्चापि कीर्तनात् ।
विद्युदग्नि भयं नास्ति परितॆ च गृहॊदरॆ ॥

Muneḥ kalyāṇamitraśca Jāmineścāpi kīrtanāt ।
Vidyudagni bhayaṁ nāsti parite ca gṛhodare ॥

By remembering or chanting the name of a sage who is a friend of auspiciousness, and by chanting the name of Jaimini, there will be no fear of lightning or fire striking inside the home.

It is also mentioned that Jaimini, Sumantu, Vaiśampāyana, Pulastya, and Pulaha are the five sages who are known as the vajra vārakāḥ—those who protect from the thunderbolt and other dangers.

जैमिनिश्च सुमन्तुश्च वैशम्पायन एव च ।
पुलस्त्यः पुलहश्चैव पञ्चैते वज्रवारकाः ॥

Jāminiśca Sumantuśca Vaiśampāyana eva ca ।
Pulastyaḥ Pulahaścaiva pañcaite vajravārakāḥ ॥

Jaimini, Sumantu, Vaiśampāyana, Pulastya, and Pulaḥa—these five sages are protectors against thunderbolts (vajra). Their names serve as shields, preventing harm from lightning or similar dangers.