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The complete Mīmāṁsā-sūtra.

Jaimini's मीमांसासूत्र in full — every sūtra of the sūtra-pāṭha, read one by one, adhyāya by adhyāya and pāda by pāda, in Devanāgarī with IAST.

2,727sūtras

12adhyāyas

60pādas

Adhyāya · अध्याय

Pāda · पाद

Pāda 1/60

Sūtra-pāṭha

Adhyāya 1 · Pāda 1

Pramāṇa · the first pāda

32 sūtras

1.1.1
अथातो धर्मजिज्ञासा
athāto dharmajijñāsā
संवेदानाम् अध्ययनानन्तरं धर्मस्य स्वरूपं ज्ञातुम् एषा जिज्ञासा प्रारभ्यते।
ENNow, therefore, after the study of the Veda, follows an inquiry into the nature of Dharma, which is the means to the highest good as revealed through Vedic injunctions.
1.1.2
चोदनालक्षणोऽर्थो धर्मः
codanālakṣaṇo'rtho dharmaḥ
संवेदेन प्रतिपादितः श्रेयस्करः विषयः एव धर्मः इति उच्यते।
ENDharma is a beneficial purpose characterized by a Vedic injunction. It refers to those acts conducive to welfare that are known exclusively through the authoritative commands of the Veda.
1.1.3
तस्य निमित्तपरीष्टिः
tasya nimittaparīṣṭiḥ
संधर्मस्य ज्ञानसाधनस्य वेदस्य प्रामाण्यपरीक्षा अत्र प्रतिज्ञायते।
ENAn investigation into the means of knowing Dharma is now undertaken to establish the authoritative source and validity of the Vedic injunction.
1.1.4
सत्सप्रयोगे पुरुषस्येन्द्रियाणां बुद्धिजन्म तत्प्रत्यक्षमनिमित्तं विद्यमानोपलम्भनत्वात्
satsaprayoge puruṣasyendriyāṇāṃ buddhijanma tatpratyakṣamanimittaṃ vidyamānopalambhanatvāt
संविद्यमानवस्तुना सह इन्द्रियसन्निकर्षात् जायमानं ज्ञानं प्रत्यक्षम्, तच्च धर्मे प्रमाणं न भवति यतः तत् केवलं वर्तमानविषयग्राहकम्।
ENPerception arises from the contact of sense organs with existing objects; it is not a means for knowing Dharma because it only apprehends what is currently present, whereas Dharma is not an object of the senses.
1.1.5
औत्पत्तिकस्तु शब्दस्यार्थेन संबन्धस्तस्य ज्ञानमुपदेशोऽव्यतिरेकश्चार्थेऽनुपलब्धे तत्प्रमाणं बादरायणस्यानपेक्षत्वात्
autpattikastu śabdasyārthena saṃbandhastasya jñānamupadeśo'vyatirekaścārthe'nupalabdhe tatpramāṇaṃ bādarāyaṇasyānapekṣatvāt
संशब्दार्थयोः सम्बन्धः स्वाभाविकः नित्यश्च अस्ति, अतः वेदरूपः उपदेशः अदृष्टार्थे स्वतःप्रमाणम् अस्ति।
ENThe relationship between word and meaning is eternal; therefore, Vedic instruction is the unerring means of knowing Dharma, serving as an independent and valid authority for matters beyond the reach of the senses.
1.1.6
कर्मकि तत्र दर्शनात्
karmaki tatra darśanāt
संकेचन मन्यन्ते यत् शब्दः अनित्यः अस्ति, यतः सः मानुषप्रयत्नात् जायते।
ENSome maintain that the word is a non-eternal product because it is observed to be brought into existence by human effort.
1.1.7
अस्थानात्
asthānāt
संउच्चारणात् पूर्वं शब्दस्य कुत्रचिदपि अवस्थानं न दृश्यते, अतः सः अनित्यः इति पूर्वपक्षः।
ENWords are non-eternal because they are not perceived in the interval between utterances, demonstrating that they do not occupy a permanent location or persist when not being actively pronounced.
1.1.8
करोति शब्दात्
karoti śabdāt
संलोके 'शब्दं कुरु' इति प्रयोगदर्शनात् शब्दः अनित्यः इति पूर्वपक्षः।
ENSound is non-eternal because common usage employs the verb "to make" in relation to it, signifying that sound is a produced effect rather than an eternal entity.
1.1.9
स्वान्तरे च यौगपद्यात्
svāntare ca yaugapadyāt
संअनेकदेशेषु युगपत् उपलम्भात् शब्दः कार्यः अनित्यश्च इति पूर्वपक्षः।
ENSound is non-eternal because its simultaneous perception by many people in different locations indicates that it is a produced and manifold entity rather than a single eternal substance.
1.1.10
प्रकृति विकृत्योश्च
prakṛti vikṛtyośca
संसन्ध्यादिषु वर्णानां विकारदर्शनात् शब्दोऽनित्य इति पूर्वपक्षोऽत्र वर्णितः।
ENThe perceived modification of sounds in grammatical transitions, such as the change of vowels into semi-vowels, indicates that words are products and therefore non-eternal.
1.1.11
वृद्धिश्च कर्तृभूम्नास्य
vṛddhiśca kartṛbhūmnāsya
संअनेकवक्तृणां बाहुल्यात् शब्दस्य वृद्धिः उपलभ्यते, अतः शब्दः कार्यः अनित्यश्च इति पूर्वपक्षिणो मतम्।
ENThe increase in the volume of sound resulting from a multiplicity of speakers is cited as evidence that words are produced and therefore non-eternal.
1.1.12
समं तु तत्र दर्शनम्
samaṃ tu tatra darśanam
संशब्दस्य उच्चारणानन्तरं उपलब्धिः अभिव्यक्तौ उत्पत्तौ च समाना अस्ति, अतः सा अनित्यतायाः साधिका न भवति।
ENThe simultaneous perception of a word in diverse locations is analogous to the perception of the sun, which remains a single entity despite being seen by many; thus, such perception does not negate the word's eternity.
1.1.13
सतः परमदर्शनं विषयानागमात्
sataḥ paramadarśanaṃ viṣayānāgamāt
संशब्दस्य नित्यत्वात् उच्चारणानन्तरं तस्यादर्शनं व्यञ्जकाभावादेव भवति न तु शब्दनाशात्।
ENThe non-perception of an existing word after its utterance is due to the absence of its manifesting cause rather than its destruction, just as existing objects remain unseen in the absence of light.
1.1.14
प्रयोगस्य परम्
prayogasya param
संउच्चारणप्रयत्नानन्तरं शब्दस्य उपलब्धेः सः कार्यः अनित्यश्च इति पूर्वपक्षसूत्रमिदम्।
ENThe word is non-eternal because its perception follows the effort of articulation, implying that it is a produced effect rather than a pre-existing entity.
1.1.15
आदित्यवद्यौगपद्यम्
ādityavadyaugapadyam
संयथा एकः आदित्यः अनेकैः पुरुषैः विभिन्नस्थानेषु युगपत् दृश्यते, तथा एकः शब्दः अपि अनेकैः श्रोतृभिः युगपत् श्रूयते।
ENThe simultaneous perception of a single word by many people in different locations is possible, just as the single sun is perceived simultaneously by observers situated in various places.
1.1.16
वर्णान्तरमविकारः
varṇāntaramavikāraḥ
संसन्धिस्थले एकस्य वर्णस्य स्थाने अन्यवर्णस्य प्रयोगः आदेशमात्रं न तु विकारः, अतः वर्णाः नित्याः।
ENThe substitution of one letter for another is not a transformation of the original sound but the replacement by a distinct letter, as phonemes are immutable and do not undergo modification.
1.1.17
नादवृद्धिपरा
nādavṛddhiparā
संशब्दस्य वृद्धिः वास्तविकी न, अपितु अभिव्यञ्जकनादस्य वृद्ध्या शब्दो वृद्ध इव प्रतीयते।
ENThe increase in magnitude perceived in sound pertains to the manifesting tone or air-currents rather than the word itself, which remains eternal and unchanging.
1.1.18
नित्यस्तु स्याद्दशेनस्य परार्थत्वात्
nityastu syāddaśenasya parārthatvāt
संशब्दः नित्यः अस्ति यतः तस्य उच्चारणं परस्मै अर्थप्रतिपादनाय भवति।
ENThe word is eternal because its utterance is for the purpose of conveying meaning to others; if it were not permanent, the communication of sense would be impossible.
1.1.19
सर्वत्र यौगपद्यात्
sarvatra yaugapadyāt
संशब्दस्य सर्वत्र युगपत् उपलम्भात् तस्य नित्यत्वं व्यापकत्वं च सिद्ध्यति।
ENThe word is eternal because it is perceived simultaneously by many people in diverse locations, demonstrating that it is an all-pervading entity rather than a transient, localized product of human effort.
1.1.20
संख्याभावात्
saṃkhyābhāvāt
संएकस्यैव शब्दस्य पुनः पुनरुच्चारणेऽपि स एवायं शब्द इति प्रत्यभिज्ञानात् शब्दस्य नित्यत्वं सिद्धम्।
ENThe word is eternal because numerical repetition implies multiple utterances of the same identical word rather than the creation of distinct new entities.
1.1.21
अनपेक्षत्वात्
anapekṣatvāt
संवेदस्य प्रामाण्यं पुरुषनिरपेक्षत्वात् स्वतः सिद्धं भवति।
ENThe Veda is inherently authoritative because it is independent of any human agency or external source for its validity, as the relationship between word and meaning is innate and eternal.
1.1.22
प्रख्याभावाच्च योगस्य
prakhyābhāvācca yogasya
संयत्र गुणः प्रमाणान्तरेण प्रसिद्धः तत्र तद्वाचकं पदं कर्मनामधेयं भवति।
ENThe relationship between word and meaning is eternal because there is no known origin or historical memory of a human convention establishing their connection.
1.1.23
लिङ्गदर्शनाच्च
liṅgadarśanācca
संवेदेषु शब्दस्य नित्यत्वबोधकलिङ्गानां दर्शनात् अपि शब्दः नित्यः इति सिद्धम्।
ENThe eternity of words is further established by the observation of indicative marks in Vedic texts which presuppose the permanent and inherent relationship between words and their meanings.
1.1.24
उत्पत्तौ वावचना: स्युरर्थस्यातन्निमित्तत्वात्
utpattau vāvacanā: syurarthasyātannimittatvāt
संशब्दानाम् अर्थेन सह स्वाभाविकसम्बन्धाभावात् उत्पत्तिवेलायां ते अर्थप्रतिपादकाः न भवन्ति इति पूर्वपक्षसूत्रम्।
ENIf words were produced at the moment of utterance, they would be non-expressive of meaning, as the relationship between a word and its sense is not caused by the act of production.
1.1.25
तद्भूताना क्रियार्थेन सामाम्नायोऽर्थस्य तन्निमित्तत्वात्
tadbhūtānā kriyārthena sāmāmnāyo'rthasya tannimittatvāt
संसिद्धवाचकानां पदानां क्रियापदैः सह एकवाक्यता भवति यतो हि वेदस्य प्रयोजनं कर्मानुष्ठानमेव अस्ति।
ENWords denoting existing entities are mentioned in the Veda in connection with words denoting action, because the purpose of the Veda is to enjoin action, and these entities serve as subordinate means for its accomplishment.
1.1.26
लोके सन्नियमात्प्रयोगसन्निकर्षः स्यात्
loke sanniyamātprayogasannikarṣaḥ syāt
संलोके वेदानां ऋषिनामभिः सह सम्बन्धः तेषां निरन्तरप्रवचनात् भवति, न तु कर्तृत्वात्।
ENIn worldly usage, the relationship between a word and its meaning is established through fixed convention, arising from the observed proximity of its application by human speakers.
1.1.27
वेदांश्चैके सन्निकर्षं पुरुषाख्याः
vedāṃścaike sannikarṣaṃ puruṣākhyāḥ
संकेचन आचार्याः वेदानां अनित्यत्वं मन्यन्ते यतः तेषां संज्ञाः पुरुषसम्बद्धाः सन्ति।
ENSome maintain that the Vedas are of recent origin because they are designated by the names of specific persons, implying that they were composed by those individuals.
1.1.28
अनित्यदर्शनाच्च
anityadarśanācca
संवेदेषु अनित्यानां मनुष्यादीनां नामश्रवणात् वेदः अनित्यः इति पूर्वपक्षः।
ENThe Vedas are non-eternal because they contain references to transient beings and historical persons, implying that the texts were composed at a specific point in time after those entities came into existence.
1.1.29
उक्तं तु शब्दपूर्वत्वम्
uktaṃ tu śabdapūrvatvam
संशब्दानां नित्यत्वं पूर्वमेव प्रतिपादितम्, अतः वेदे विद्यमानाः शब्दाः नित्यार्थवाचकाः एव।
ENThe eternity of the word has already been established; names associated with Vedic branches refer to those who were their principal exponents and teachers, rather than their authors.
1.1.30
आख्या प्रवचनात्
ākhyā pravacanāt
संवेदानां काठकादिसंज्ञाः प्रवचननिमित्ताः सन्ति, न तु कर्तृनिमित्ताः।
ENThe names of Vedic branches are derived from the sages who were their principal exponents or teachers, and do not imply human authorship of the eternal Veda.
1.1.31
परन्तु श्रुतिसामान्यमात्रम्
parantu śrutisāmānyamātram
संवेदेषु दृश्यमानानि व्यक्तिनामानि तु केवलं शब्दसाम्यरूपाणि नित्यार्थवाचकानि च सन्ति।
ENThe words appearing as names of mortal beings are merely similarities of sound, signifying eternal natural phenomena rather than historical individuals, thus maintaining the beginningless nature of the Veda.
1.1.32
कृते वा विनियोगः स्यात्कर्मणः संबन्धात्
kṛte vā viniyogaḥ syātkarmaṇaḥ saṃbandhāt
संवेदे शब्दाः नित्यकर्मणां प्रतिपादकाः सन्ति, अतः तेषां विनियोगः क्रियासम्बन्धात् भवति न तु अनित्यपुरुषसम्बन्धात्।
ENThe application of names in the Veda is based on their connection with eternal actions or natural functions; such terms signify functional roles rather than historical individuals, thereby maintaining the Veda's authorless and eternal nature.

Pāda 1 / 60

Each sūtra is shown in Devanāgarī with its IAST transliteration and a concise artha in both Sanskrit (संस्कृतम्) and English, reflecting the Mīmāṁsā (Śābara) reading. The meanings are AI-assisted summaries for study — for the full Śābara-bhāṣya and Kumārila's vārttikas, see the corresponding titles in the Granthālaya.