The Purva Mimamsa deals with the Pravritti marga and the Uttara Mimamsa with the Nivritti marga. Purva Mimamsa deals with the Karana and the Uttara, with the Karya, which is Jnanam. In Mahabharata, both the margas are fully explained. So; it is called the Fifth Veda. It is Vedasara itself. (SSS Vol.3, p. 5)
The word Mimamsa, as used in the ancient Indian Philosophy, means the conclusion arrived at after inquiry and investigation, the inference adopted as correct after deep consideration of possible doubts and alternatives. (Sutra Vahini, p. 5)
The sages of yore made an intense study of metaphysics and shared their wisdom with others. Sage Jaimini devoted his entire life to the study of Mimamsa and propagated it in India. Since this system of philosophy originated before the Vedas and flourished much before Uttara Mimamsa it came to be called Purva Mimamsa.
This system propounded that man should advance from Karma Jijnasa to Dharma Jijnasa and from Dharma Jijnasa to Brahma jijnasa. Sage Jaimini made sincere investigations into this subject, experienced it and gifted his doctrine of Purva Mimamsa to the world.
The system of Purva Mimamsa recommends Karma Jijnasa in the initial stages. Man’s life from morn to night is marked by Karma. All actions of humans - including inhalation, exhalation, blood circulation etc. constitute Karma. The universe is suffused with Karma at all times. Sage Jaimini beautifully explained the three concepts of Karma Jijnasa, Dharma Jijnasa and Brahma jijnasa through a convincing example of making ‘Chutney’ (a side dish). Gathering all the ingredients like coconut, tamarind etc. and finally preparing the chutney constitutes Karma Jijnasa. Tasting the Chutney is Dharma Jijnasa. Realising that some ingredient is disproportionate, like salt, and adding it is Brahma jijnasa. Whereas making the Chutney and tasting it is Karma and Dharma Jijnasa respectively; finding the deficiency in the preparation and correcting it is Brahma jijnasa. Similarly the performance of actions and putting the scriptural commands into action immediately, constitutes Karma and Dharma Jijnasa respectively. Tracing the deficiencies and correcting them is Brahma jijnasa. Living the human life marked by the five elements is Karma Jijnasa. Realising that the life he is leading is devoid of eternal joy (Shashvat-ananda) due to the non-experiencing of Brahmatatwa and making it up is Brahma jijnasa.
Sage Jaimini propounded the system of Purva Mimamsa to enable the common man to experience the bliss of Brahma in his daily life. The life of the modern man today is centred on the secular world. Believing that the secular world is everything, he strives hard to enjoy as much secular joy as possible. Though man worships gods numbering three crores, he is not able to dispel the moral and spiritual tenets, he subjects himself to disappointment and disillusionment by leading a worldly life. He identifies himself with the body and considers the body to be everything without caring to enquire the presence of Divinity within. (SSB 1993, pp. 97-98)