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Life and Contributions of Maharshi Jaimini
Jaimini Rishi is one of the most outstanding scholars and saints of Hindu philosophy. Maharishi Jaimini introduced the tradition of Purva-Mimamsa – a tradition of critically examining the pre-Vedic texts. Therefore, saint Jaimini founded the Mimamsa school of Hindu Philosophy to keep this tradition alive.
Background History
There is no exact date that indicates Jaimini Rishi’s birth. Many historians believed Maharishi Jaimini was born around 4th to 2nd BCE, but some estimated around 250 BCE to 50 CE. He is the son of Maharshi Parashara and the disciple of the great sage Veda Vyasa.
His father, Rishi Parashara, was also a disciple of Veda Vyasa. As for Jaimini Rishi’s lineage, he had a son named Sumanta and a grandson Sukarma. Sages like Paila, Vaisampayana, and Sumantu learned four Vedas under Maharishi’s guidance. On the other hand, to Sage Lomaharsana, saint Jaimini taught him Puranas. Thus, he and his predecessor contributed to Sama Veda by creating hymns and music.
Jaimini Rishi and the birds
Once Maharishi Veda Vyasa told the Mahabharata story to his disciples, among them was Jaimini Rishi. However, he was confused and had questions. But he could not get the answers because sage Vyasa was on the verge of his pilgrimage. So, Jaimini Rishi met sage Markandeya. But, the Rishi Markandeya refused to give answers and advised sage Jaimini to meet the four wise birds in the Vindhya mountains. Those four birds could speak like humans and possesses a vast knowledge of all Vedas.
In the previous life, those birds were the sons of sage Sukrishaa. Once, Lord Indra took the form of a bird to test the sage. The bird asked for the flesh. The sage ordered his children to offer themselves, which they refused. Feeling angered by their act, the sage cursed his children for becoming birds. From them, sage Jaimini got his answers to the questions related to the Kurukshetra.
Veda Vyasa tests Jaimini Rishi
Once Maharishi Ved Vyasa was teaching his young celibate disciples about the power of lust. He said lust or illusion possesses great strength. Even the wisest one cannot escape from its trap. So, you all have to be careful and must not interact with girls.
Contradicting his guru’s statements, Rishi Jaimini replied with pride that he follows Brahmacharya strictly and that no girls can distract him from celibacy. Listening to his words, sage Vyasa said, “He shall see,” and informed him that he would be visiting Vanarasa on a pilgrimage for three months.
Rishi Vyasa turned himself into a beautiful young lady and stood under a tree with the power of austerity. Suddenly, heavy rainfall started, and sage Jaimini noticed the young lady was shivering from cold. He went to her and said he could help her by offering shelter. The lady responded that a Brahmin should never interact with a woman. In his response, the sage said she does not have to worry as he is an absolute celibate Brahmin. Hearing his words, the lady went to Rishi’s hermitage.
The young lady slept inside the hermitage, whereas the sage slept outside. At night, the feeling of lust started to rise into sage. So, the sage knocked on the door and said he could not sleep outside because of the cold. He then slept near her. The sexual desire kept increasing to the point the sage could not control it. Finally, he stood and started embracing the young lady.
Suddenly, the young lady turned into Veda Vyasa and said, “What happened to the strength of your Brahmacharya now, O Dear Jaimini?” Sage Jaimini, filled with guilt, lowered his head down and apologized for his shameful act.
Major Works
Purva-Mimamsa Sutras
It is the oldest of six Darshanas of Hindu philosophy and is one of the greatest works of sage Jaimini. The sutra consists of twelve chapters which are further divided into sixty sections. The central theme of these sutras was to provide guidelines for Veda’s elucidation. Furthermore, it provides a detailed philosophical explanation behind Vedic rituals to gain liberation.
The first chapter discusses words with numerous meanings, such as Vidhi (instruction or direction), Arthavada (Semantics), Mantras, and Smriti.
The second chapter discusses the dissimilarities of several rituals and disproving of false evidence.
The third chapter speaks about shruti (anything that is heard and passed down through spoken words), vakya, linga, sacrificial duties, and anarabhyadhita.
The fourth chapter talks about the impact of the primary and supporting rituals on other rituals.
The fifth chapter describes the corresponding order of several passages of the Sruti and various aspects of sacrifices.
The sixth chapter explains the different types of sacrifices, a person eligible for performing such rituals, materials for specific sacrifices, and the construction of fire for various sacrifices.
The seventh and eighth chapter discusses the transference of rites and virtue from one sacrifice to another.
The ninth chapter highlights the alteration of hymns, mantras, and tunes.
The tenth chapter explores the failure of the primary and supporting rituals and offerings for the planets.
The eleventh chapter is about tantras and avapas.
Lastly, the final chapter is about context, tantras, and the collection of coinciding rituals.
Jaimini Bharata
Jaimini Rishi heard Mahabharata from sage Vyasa himself. So, sage Jaimini wrote another version of the epic Mahabharata, taking references from the original one. However, only the “Ashvamedhika Parva,” one of the works of Maharishi, is available currently.
Jaimini Sutras
It is also known as Upadesa Sutras, a prophesied part of Vedic astrology. It consists of 936 sutras or concise expressions, divided into four chapters.
In the first chapter, the sutras talk about Arudha, Karakamsa, Upapada, and Navamsa.
The second chapter talks about long life, illness, occupation, offspring, and life partners.
The third chapter is about durability, mother nature, and various causes of death.
Finally, the fourth chapter speaks of the very astrological time of conception.
Some other works include Jaiminiya Brahmana and Jaiminiya Upanishad.
Rishi Jaimini: Propounder of Purva Mimamsa
Jaimini Rishi is the propounder of Purva Mimamsa, one of the six astik Darshans.
Purva means previous or former, Mimansa means examination or investigation. In contradistinction to Purva Mimamsa, there exists Uttar Mimamsa, better known as Vedant, propounded by Badarayan. Uttar means final or subsequent. Purva Mimamsa is also simply known as Mimamsa.
Jaimini was born in the Kautsa family and was a Rutvij priest during Yudhishthir’s Ashwamedh Yagna. He was present with other seers while Bhishma lay on the bed of arrows. He also performed the Snake Yagna for Janmejay. Finally the Saamvidhan Brahman cites him as a pupil of Vyas, who imparted to him the Sam Veda. He was also a pupil of Langli.
Jaimini’s works include:
Jaimini Samhita
Jaiminiya Brahman
Jaimini Shrautsutra
Jaiminiyopanishad
Jaimin – Bhagvat
Jaimin -Bharat
Jaimini Gruhyasutra
Jaimini Sutrakarnika
Jaimini Strota
Jaimini Smruti
He was also the guru of Panini (c. 1600 BCE), who systematized Sanskrit grammer. Jaimini’s son was Sumantu.
From the foregoing information it can be seen that an uncertainty exists about Jaimini’s period and exact identity. One uncertainty concerns the identity of Vyas. For a rishi named Vyas also appears as Jaimini’s fourth descendant:
Jaimini – Paushpindaya – Parasharyayam – Badarayan (Vyas).
Is this Baadarayan Vyas the author of the Mahabharat and the Vedanta Sutras (Brahma Sutras)? The enigma is compounded by the fact that Jaimin and Badarayan cite each other’s references in their sutras. So it is difficult to fathom who existed first! Hence, scholars are divided about Jaimini’s period. One scholar places him 100 years after the Mahabharat probably due to his presence before Bhishma and in Yudhishthir’s Yagna mentioned earlier. Other scholars assign him a period of around 500 BCE based on the greater affinity of the Mimansasutras to the Kalpasutras.
The only other detail about Jaimini’s ‘life’ is about his death, which was caused by a wild elephant!
Now we will consider his life’s work, the Mimansasutras, which is the first systematic treatise on Mimamsa.
Mimamsa Darshan
The earliest commentary on Jaimini’s sutras is by Shabar Swami (c.200 CE) in turn this was commented upon by Prabhakar (c. 650 CE), Kumaril Bhatt (c. 700 CE) and Murari Mishra (c.1200 CE).
Prabhakar’s work is known as Bruhati, while Kumaril Bhatt wrote five treatises:
Bruhat-tika,
Madhyam-tika
Shlokvartik
Tantravartik
Tupika
Three sampradays arose, named after these three commentators.
Opinions vary about the exact number of Mimansasutras, ranging from 2500 to 3000; in twelve to seventeen chapters. A thoughsand topics have been discussed in these sutras. Through these sutras, Jaimini discussed the real meaning of the Vedas.
The first sutra says: Athāto Dharmajignāsā after this begins the desire for knowing dharma. From this, his sutras are also known as Dharmamimansa. He defines dharma as an act or set of actions enjoined by the Vedas which is simultaneously conductive to human well–being (Mimamsasutras 1.1.2). This Darshan deals primarily with yagnas rites and rituals enjoined by the Vedas. Mimamsa attaches greater importance to the ordained acts of the yagnas than to the deities to whom they are offered. Mimamsa considers the Vedas as entirely authoritative and apaurasheya – not written by any human agent. Mimamsa does not postulate Paramatma as the author of the Vedas, for they are self-revealed, self-valid and eternal.
Jaimini held shabda (word, testimony) as self-authentic – svatah pramān – and therefore all knowledge as self-valid.
The purpose of comparison in Nyaya, using the analogy of the go (cow) to gavaya (wild ox or nilgai) was to reveal the denotation of a word. However, for the mimamsak, the purpose is to glean the similarity between two objects. Therefore, the urbanite who entered the forest and saw the gavaya remembered what the forest dweller had told him; that the gavaya is similar to the go. From this he concluded that the go is similar to the gavaya.
In the early stages, Mimamsa considered swarg (heaven) as man’s ultimate aim for which Vedic yagnas were to be performed. However, the later mimansaks upheld moksha as the final human goal. Similarly, Jaimini, as well as Shabar and Kumaril, his commentators, remain mute about the existence of the omniscient, omnipotent and all merciful Parmatma.
However, later exponents such as Kahndadev and Gagabhatt have discussed this, averring that Purva Mimamsa has nothing new to add about Parmatma and moksha, to what has been thoroughly discussed in Uttar Mimamsa. Moreover, it is not Mimams’s aim to deny Paramatma’s existence but to explain the truth about Vedic rites and rituals.
Finally, the Principle of interpretation formulated by Jaimini in the mamnsasutras are absolutely necessary for the accurate understanding of any Dharmashastra. Just as grammer is necessary in understanding language and literature, so is semantics. Jaimini’s sutras fulfill this requirement.
Mimamsa Darshan’s salient contribution
This Darshan’s important philosophical contribution lies in its Gnanmimamsa. Its belief in the six pramāns is also accepted by Vedant. Its greatest contribution is that it relentlessly countered the tremendous castigation of the Vedas by nastiks, namely, Charvak, Jain and Buddha schools of thought. Towards this end Kumaril Bhatt’s commentaries and efforts were the most successful and laudable. These saved the Vedas and the veracity of Vedic rites – Karmakand. Though Samkhya-Yog and Nyaya-Vaisheshik are considered astik Darshans, they have almost negligibly depended on the Vedic shrutis; wholly depending on their own texts to propound their thoughts. The composition of the Mimamsasutras is firmly based on the Vedas. Additionally, the expositions and commentaries of the sutras to establish the veracity and validity of their school of thought are also based on the Vedic Shrutis.
Hence, among the astiks, who believe in the validity of the Vedas, Mimamsa’s contribution is greater and more important than the previous four Darshans, Mimamsa has also deeply reflected and examined the Law of Karma – karma, karma’s form, types of karmas and the intrinsic relation between karma and its fruit, etc. – and Karmashastra, yagna, yagna rites and their stipulated rituals and implementation.
History of Jaimini Astrology
Jaimini astrology has a special significance in astrology based scriptures. It was introduced by Saint Jaimini. It has a capability to foresee all the three time periods of a person’s life, i.e past, present and future. Astrology has the ability to analyze and determine each person’s life events. Similarly, it is very easy to determine the prevailing situation and expected future circumstances through the study of Jaimini astrology.
The conditions and terms for Jaimini astrology is mentioned in the written source in a very clear and simple words. The content, easy principles, rules and remedies found in this book is not found in any other vedic scripture.
Analysis of Jaimini Astrology
The results in Jaimini astrology are determined on the basis of zodiac signs. Nakshatra does not have any significance in the study of this astrology. One can find the description of more than one dasha in jaimini astrology. Char dasha, sthir dasha, manduk dasha, navansh etc. are primary dashas used in this method. Out of all the dashas, Char Dasha is majorly used and considered to be the most influential dasha in jaimini astrology. In this dasha, jaimini karak, sthri karaka, aspects of rashis, dashakrama of rashi, awadi of dashakrama, jaimini yogas, karkaush lagna, arudh lagna, and ud-pad lagna are described in detail.
Jaimini Dasha phal
There are nine planets in zodiac including Rahu/Ketu. In Jaimini astrology, other seven planets except Rahu/Ketu are written in the descending order based on their degrees, minutes and seconds. In this way, we get 7 Karakas. In Jaimini astrology, the calculation of degrees, minutes and seconds of all the planets should be done properly. Write all the seven planets in the descending order based on their degrees and make a table. If the degrees and minutes of planets are equal then you should see the value of planet till seconds and decide the order of planets. The planet with highest degrees should be written on the top of the table. After that, the planet with lesser degrees should be written and similarly, all other planets should be arranged.The planet with highest degrees is called Atmakaraka.
The planet after that is called Amatyakaraka. The planet with lesser degrees than Amatyakaraka is called Bhratrikaraka. The planet with lesser degrees than Bhratrikaraka is called Matrikaraka.The planet after Matrikaraka is called Putrakaraka. The planet with lesser degrees than Putrakaraka is called Gyatikaraka. The planet with lowest degrees is called Darakaraka. All these factors are considered to analyze the effects of planets and signs on the life of a native.
For example: if someone wants to know about his business prospects than Amatyakarak is analyzed. If it is situated in the kendra, trikona or ekadash house then the native will attain immense success in his business. Amatyakarak will give results on the basis of the planet aspecting it. An auspicious planet aspecting it will give good results, and an inauspicious aspecting will cause loss and obstacles for the business. The conditions remain same for conjuncting planets.
Basic Concepts Related to Jaimini Astrology
Biography Of Maharshi Jamini
JAIMINI
Jaimini was an ancient Hindu scholar who founded the Mimansa school of Hindu philosophy. He was a disciple of sage Veda Vyasa, the son of Parashara.
Traditionally attributed to be the author of the Mimamsa Sutras and Jaimini Sutras, he is estimated to have lived around the 4th-century BCE.
His birth place and yogasthali at present Jaimini nagarpalika word no.1, District of Baglung Nepal.His birth place populer of Jaimini Ghat and a tourist place situated near of kaligandaki river.
MIMAMSA SUTRA
A story about Jaimini appears in Maarkandeya Puraan. Jaimini was the disciple of Maharshi Ved Vyaas.
The Mimamsa Sutra or the Purva Mimamsa Sutras written by Rishi Jaimini is one of the most important ancient Hindu philosophical texts.
It forms the basis of Mimamsa the earliest of the six orthodox schools (darshanas) of Indian philosophy.
MIMANSA SUTRA
Mimamsa Sutra consists of twelve chapters:
In the first chapter import of the collections of words which have various meanings is discussed. Such as, injunction (vidhi), explanatory passage (arthavada), hymn (mantra), tradition (smriti) etc.
In the second chapter, discussions relating to the difference of various rites, refutation of erroneously proofs etc. are held.
In the third chapter, sruti, sense of the passage (linga), context (vakya).
In the fourth chapter, the influence on other rites of the principal and subordinate rites.
Fifth chapter discusses relative order of various passages of sruti, different parts of sacrifice etc.
In the sixth chapter, the persons qualified to offer sacrifices, their obligations, the substitutes for materials used in sacrifices, expiatory rites and the different sacrificial fires are made clear.
In the seventh and eight chapters, transference of ceremonies and transference by virtue from one sacrifice to another are discussed.
In the ninth chapter, adaptation of hymns when quoted in a new context (uha), and melodies(samans) and mantras are discussed.
In the tenth, the discussion revolves around the non-performance of the primary rites.
In the eleventh chapter, there is discussion on tantra (combining several acts one), and avapa (performance of an act more than once).
In the twelfth chapter, prasanga, tantra and cumulation of concurrent rites (samuchchaya) is explained.
JAIMINI SUTRA
Jaimini Sutras, also called as Upadesa Sutras is an ancient Sanskrit text on the predictive part of Hindu astrology.
It comprises nine hundred and thirty-six sutras or aphorisms arranged in four chapters, and though having several distinct features of its own, the Jaimini System, and gives due importance to Rahu and Ketu, the two Lunar Nodes.
CHAPTERS
Jaimini Sutras, arranged in four chapters, cover Karakamsa, Arudha, Upapada and navamsa in the first chapter.
Longevity, Diseases, Profession, Progeny and Spouse, in the second.
Longevity, Nature and cause of death, in the third
and in the fourth chapter it covers the account of prenatal epoch.
SUTRA
The treatment of the different Bhavas, Rasis and Planets found confusing require patience, diligence and practice to comprehend.
It gives various Lagnas and his dashas are mostly founded on Rasis and Navamsas, and also the calculations backwards and forwards for odd and even signs and the extent of dashas differs from the ordinary conceptions as explained by the general principles of astrology
Introduction to Sage Jaimini
Sage Jaimini
Sage Jaimani was the founder of the Mimamsa school of Hindu philosophy. He rendered Mimamsa Sutras and Jaimini Sutras. He emphasized rituals as the path of Dharma, which is the core concept of Indian Pantheon, which literally translates to righteousness. He has contributed immensely to astrology. According to him, Vedas are the fundamental building blocks of the society, on which the entire dharma is built. Saint Jaimani has a great share of patronizing “Sama Veda”, where he collected hymns and songs from various locations to compile this Veda. He had several students, who grew as great scholars. In Hindu Pantheon, he has an indispensable position for is knowledge, skill, and acumen.
Birth of Sage Jamini:
Sage Jamini was born to Sage Parasara and was the student of Veda Vyasa. He grew as a great Sage, whose knowledge and skills were widely used by many people. His disciples are Sage Paila, Sage Vaisampayana, Sage Jaimini, Sage and Sumantu, to whom he taught four Vedas. His fifth disciple was Sage Lomaharsana or Romaharsana to whom he taught Puranas. He had his Son Sumanta and his grandson Sukarma, to whom he imparted all his knowledge. Thus, his lineage was instrumental in building “Sama Veda”, which consists of music, and hymns.
Legend of Sage Jaimini:
Once Sage Vyasa told the story of Mahabharata to Sage Jamini. Sage Jaimnin had a lot of questions in his mind, where he wanted a lot of clarificationsns. He was also unable to connect with several instances, where he was confused. When he was searching for clarifications, he encountered with Sage Markhandeya. Sage Jaimini and Sage Markandeya searched together for various aphorisms and elucidations and came to know that there were four birds by the name of Pingaaksha, Vivodha, Suputra, and Sumukha, which lived in the Vindya Mountains.
Among those four birds, two were siblings and the descendants of Garuda bird. One bird was an incarnation of a celestial maiden, and the other bird was her daughter. It is to be noted that one among the birds were killed in the Kurukshetra battlefield and got its redemption. The other bird was also hit by an arrow, which was pregnant, and carried four eggs in her womb. Luckily, the eggs were protected and were carefully raised by the Sage Shamika. He took great care of those birds and imparted great knowledge. He also instructed them to impart the knowledge to whoever asks them for clarification. Thus when Sage Jainini asked for elucidation, those birds with divine knowledge were able to clarify.
Contributions of Sage Jaimini:
Sage Badarayana was the Guru of Sage Jaimini, who founded the Vedanta school of Hindu philosophy. In a lot of Sage Jaimini’s work, there is a lot of influence on his teacher. Both have great synchronization, where there are several works, which are done together by discussing, and sometimes even having a disagreement with each other. Thus great treatises were born.
His work “Purva Mimamsa Sutras” or “Karma-Mimamsa” is a study on ritual action, which investigates various rituals that are a part of Vedic Religion. He started a counter-movement for self-knowledge, which is called Mimamsa, and emphasized the superiority of Vedic religion.
Conclusion:
Thus he explained to people that the mind is the cause for sorrow, and the liberation of the sorrow is to seek the feet of God through proper rituals, and guidelines. He taught Dharma, Karma, and elaborated on Moksha. His works were translated in many languages like Telugu, Hindi, Marathi, Tamil, Maithili, and Newari. Apart from Hinduism, he was also highly revered in Buddhism and Jainism.
Jaimini Rishi is one of the most outstanding scholars and saints of Hindu philosophy. Maharishi Jaimini introduced the tradition of Purva-Mimamsa – a tradition of critically examining the pre-Vedic texts. Therefore, saint Jaimini founded the Mimamsa school of Hindu Philosophy to keep this tradition alive.
Background History
There is no exact date that indicates Jaimini Rishi’s birth. Many historians believed Maharishi Jaimini was born around 4th to 2nd BCE, but some estimated around 250 BCE to 50 CE. He is the son of Maharshi Parashara and the disciple of the great sage Veda Vyasa.
His father, Rishi Parashara, was also a disciple of Veda Vyasa. As for Jaimini Rishi’s lineage, he had a son named Sumanta and a grandson Sukarma. Sages like Paila, Vaisampayana, and Sumantu learned four Vedas under Maharishi’s guidance. On the other hand, to Sage Lomaharsana, saint Jaimini taught him Puranas. Thus, he and his predecessor contributed to Sama Veda by creating hymns and music.
Jaimini Rishi and the birds
Once Maharishi Veda Vyasa told the Mahabharata story to his disciples, among them was Jaimini Rishi. However, he was confused and had questions. But he could not get the answers because sage Vyasa was on the verge of his pilgrimage. So, Jaimini Rishi met sage Markandeya. But, the Rishi Markandeya refused to give answers and advised sage Jaimini to meet the four wise birds in the Vindhya mountains. Those four birds could speak like humans and possesses a vast knowledge of all Vedas.
In the previous life, those birds were the sons of sage Sukrishaa. Once, Lord Indra took the form of a bird to test the sage. The bird asked for the flesh. The sage ordered his children to offer themselves, which they refused. Feeling angered by their act, the sage cursed his children for becoming birds. From them, sage Jaimini got his answers to the questions related to the Kurukshetra.
Veda Vyasa tests Jaimini Rishi
Once Maharishi Ved Vyasa was teaching his young celibate disciples about the power of lust. He said lust or illusion possesses great strength. Even the wisest one cannot escape from its trap. So, you all have to be careful and must not interact with girls.
Contradicting his guru’s statements, Rishi Jaimini replied with pride that he follows Brahmacharya strictly and that no girls can distract him from celibacy. Listening to his words, sage Vyasa said, “He shall see,” and informed him that he would be visiting Vanarasa on a pilgrimage for three months.
Rishi Vyasa turned himself into a beautiful young lady and stood under a tree with the power of austerity. Suddenly, heavy rainfall started, and sage Jaimini noticed the young lady was shivering from cold. He went to her and said he could help her by offering shelter. The lady responded that a Brahmin should never interact with a woman. In his response, the sage said she does not have to worry as he is an absolute celibate Brahmin. Hearing his words, the lady went to Rishi’s hermitage.
The young lady slept inside the hermitage, whereas the sage slept outside. At night, the feeling of lust started to rise into sage. So, the sage knocked on the door and said he could not sleep outside because of the cold. He then slept near her. The sexual desire kept increasing to the point the sage could not control it. Finally, he stood and started embracing the young lady.
Suddenly, the young lady turned into Veda Vyasa and said, “What happened to the strength of your Brahmacharya now, O Dear Jaimini?” Sage Jaimini, filled with guilt, lowered his head down and apologized for his shameful act.
Major Works
Purva-Mimamsa Sutras
It is the oldest of six Darshanas of Hindu philosophy and is one of the greatest works of sage Jaimini. The sutra consists of twelve chapters which are further divided into sixty sections. The central theme of these sutras was to provide guidelines for Veda’s elucidation. Furthermore, it provides a detailed philosophical explanation behind Vedic rituals to gain liberation.
The first chapter discusses words with numerous meanings, such as Vidhi (instruction or direction), Arthavada (Semantics), Mantras, and Smriti.
The second chapter discusses the dissimilarities of several rituals and disproving of false evidence.
The third chapter speaks about shruti (anything that is heard and passed down through spoken words), vakya, linga, sacrificial duties, and anarabhyadhita.
The fourth chapter talks about the impact of the primary and supporting rituals on other rituals.
The fifth chapter describes the corresponding order of several passages of the Sruti and various aspects of sacrifices.
The sixth chapter explains the different types of sacrifices, a person eligible for performing such rituals, materials for specific sacrifices, and the construction of fire for various sacrifices.
The seventh and eighth chapter discusses the transference of rites and virtue from one sacrifice to another.
The ninth chapter highlights the alteration of hymns, mantras, and tunes.
The tenth chapter explores the failure of the primary and supporting rituals and offerings for the planets.
The eleventh chapter is about tantras and avapas.
Lastly, the final chapter is about context, tantras, and the collection of coinciding rituals.
Jaimini Bharata
Jaimini Rishi heard Mahabharata from sage Vyasa himself. So, sage Jaimini wrote another version of the epic Mahabharata, taking references from the original one. However, only the “Ashvamedhika Parva,” one of the works of Maharishi, is available currently.
Jaimini Sutras
It is also known as Upadesa Sutras, a prophesied part of Vedic astrology. It consists of 936 sutras or concise expressions, divided into four chapters.
In the first chapter, the sutras talk about Arudha, Karakamsa, Upapada, and Navamsa.
The second chapter talks about long life, illness, occupation, offspring, and life partners.
The third chapter is about durability, mother nature, and various causes of death.
Finally, the fourth chapter speaks of the very astrological time of conception.
Some other works include Jaiminiya Brahmana and Jaiminiya Upanishad.
Jaimini was an ancient rishi (sage), who was a great philosopher of the Mimansa school of Indian philosophy. He was the disciple of the great Rishi Veda Vyasa, the son of Rishi Parashara.
Important works of Jaimini
Purva Mimamsa Sutras
Jaimini is most known for his great treatise Purva Mimamsa Sutras (“First Reflection”), or Karma-mimamsa (“Study of [Ritual] Action”), a system that investigates the nature of Vedic injunctions. The text founded the Purva-Mimamsa school of Ancient Indian philosophy, one of the six Darsanas or schools of Ancient Indian philosophy.
Dated to ca. the 3rd century BC, the text contains about 3,000 sutras and is the foundational text of the Mimamsa school. The text aims at an exegesis of the Vedas with regard to ritual practice (karma) and religious duty (dharma), commenting on the early Upanishads. Jaimini’s Mimamsa is a ritualist counter-movement to the mysticist Vedanta currents of his day. He was commented upon by Śābara in the early centuries CE.
Jaimini Bharata
He is also considered the author of epic work, Jaimini Bharata, which presents a version of Mahabharata, which most known for its Aswamedha parva.
Jaimini Sutras
The Jaimini sutras, or Upadesha Sutras, is a classic work, rated as next only to the Brihat Parashara Hora Sashtra, to which he gave an extended commentary, thus giving birth to “Jaimini system of astrology”.
Other Mentions
Samaveda
When Rishi Veda Vyasa divided ancient vedic hymns into four parts based on their use in the sacrificial rites, and taught them to his four chief disciples – Paila, Vaisampayana, Jaimini and Sumantu, Samaveda was transmitted to rishi Jaimini.
“He divided the Veda into four, namely Rig, Yajur, Sama and Atharva. The histories and the Puranas are said to be the fifth Veda.”
– Brahmanda Purana 1.4.21
Markandeya Purana
One of the major puranas, the Markandeya Purana, is presented as a dialogue between sage Jaimini and Markandeya.
Jaimini, son of sage Parashara and disciple of sage Veda Vyasa, was an eminent Vedic scholar and is credited with introducing the tradition of purva mimamsa (focusing on the ritual portions of the Vedas) one of the six darshanas (schools of thought of Hindu philosophy) and one of the two that emphasized the superiority of Vedas, the other being uttara mimamsa.
It is believed that when Veda Vyasa divided the Vedas into four, the Sama Veda was transmitted to Jaimini, which he along with his son Sumanta and grandson Sukarma, are instrumental in propogating it.
His treatises include Mimamsa Sutra and Jaimini Sutra (aka Upadesa Sutra); while the former consists of twelve chapters the latter has four chapters.
One of the famous legends associated with Jaimini goes as follows…
It is said that Jaimini was one of the five principal individuals to whom the Mahabharatha was taught by Vyasa himself, the others being Sumanta, Paila, Vaishampayana and Shuka. Jaimini though proficient in the epic, nevertheless had the following four specific doubts:
i. Why did Krishna assume a human form?
ii. Why did Draupadi have to marry the five Pandavas?
iii. Why did Balarama travel to the tirthas (holy places)?
iv. Why were the defenceless sons of the Pandavas, who had the great sons of Pandu as their protectors, slain so mercilessly?
When he approached Veda Vyasa to remove those confusions doubts, Vyasa who was on the verge of a pilgrimage, requested him to approached sage Markandeya. Unfortunately, Markandeya was also leaving for a pilgrimage; so he guided Jaimini to go to the Vindhya mountains where four birds named Pingaksh, Vibodh, Suputra and Sumukh, were living who could not only speak the human language but were also very well versed in the scriptures and would clarify Jaimini’s all doubts!
Narrating the story of those birds, the sage said that once upon a time there was an extraordinary bird named Tarkshi, the child of Madanika, who was Vapu the apsara cursed by Durvasa to be born as a bird, as mentioned in the story of Durvasa. Tarkshi got married and became pregnant. One day she was wandering in the Kurukshetra when the battle between Kauravas and Pandavas was going on. On the 12th day, while Arjuna and Bhagadatta were fighting each other, one of Arjuna’s arrows coincidentally pierced Tarkshi’s stomach and she died. The four eggs she was carrying dropped to the ground. Miraculously, at the same time, another arrow of Arjuna cut the rope which held the bell tied to Bhagadatta’s elephant. As a result the bell fell over the eggs covering them; thus they were protected during the rest of the war!
A few days after the war, sage Shamika came to Kurukshetra to pay his respects to those who had died there. Amidst the ground strewn with carcasses, blood and broken flesh, he heard the chirping of baby birds emanating from under a bell. As he lifted the bell, he was astounded to see four new-born chicks. He took them to his ashram and took care of them. Those birds grew up listening to the recitation of the scriptures, the discourses of the sages and the discussions between the disciples. Soon they memorized the Vedas and the other scriptures which they heard there.
As they grew and were ready to fly, the grateful birds paid their respects to the sage who had protected them and asked the sage as to how they can use the knowledge gained while being in the ashram. Shamika was surprised to hear the birds speaking in the human tongue; he understood that they were not ordinary birds. So he asked them as to who were they. The birds then narrated their story…
In the previous birth, they were sons of sage Sukrisha. One day a huge bird came to their father and asked for some human meat to satisfy its hunger. When their father ordered them to offer ourselves as food for the bird, they refused and so he cursed that they would be born as birds. He then requested that huge bird to eat him. The bird, who was none other than Lord Indra, now assumed his true form and told that he was just testing Sukrisha. The sons told their father that they had refused to obey him due to their attachment to the body and they did not have the true knowledge. They requested him to bless them so that they could obtain the true knowledge when they are born as birds. Their father granted them this request. After listening to their story, Shamika asked those birds to go to the Vindhya mountain and preach to those who come to them from time to time to seek the knowledge.
It was thus that when Jaimini went to Vindhya mountain, he met those four birds and got clarification for all his doubts. The wisdom he obtained from them was documented in and as Markandeya Purana.
Now over to the answers provided by the birds as response to the four questions …
i. The learned sages assert that god has taken four forms according to the needs and circumstances. In the first form as Vasudeva, he is infinite, invincible and free from envy. In the second form as Sankarshana, he embraces tamo guna and resides in patala, and bears the earth on his head. In the third form, he is known as Pradyumna, embraces sattva guna exhibits his divine power and fosters all the creatures, and protects dharma. In the fourth form of god known as Anirudha, embraces rajo guna and is engaged in carrying out the task of creation. Thus though the Lord is in every atom of the universe, he takes avatara in the body form to end unrighteousness and injustice.
ii. After the killing of Vishwarupa and Vritra, Lord Indra incurred the sin of brahma hatya and a fraction of Indra’s radiance was dissolved and transferred or implanted in Dharma and Vayu respectively. When he disguised himself to woo Ahalya, the wife of Gautama, his brilliance receded and dissolved into the twin Ashwini Kumaras. It was thus the transferred radiance of Indra himself, which resulted in the birth of Yudhishthira and Bhima in the womb of Kunthi, while Nakula and Sahadev were born in the womb of Madri. Arjuna was born to Kunthi from the radiance produced by Indra himself. Thus the five Pandavas originated from the same divine source of Lord Indra even though they appeared as distinct entities; Draupadi was none other than Sachi, the wife of Indra, produced from the altar in Drupad’s palace. In human incarnation, Draupadi thus got five Pandavas as her husband, all of them being none other than Indra himself.
iii. When the Kurukshetra battle commenced, Balarama chose to remain neutral rather than side with Kauravas or Pandavas, and preferred to go on a pilgrimage. His wife Revati also accompanied him on this pilgrimage. Once while travelling, Balarama consumed alcohol and entered the Naimisharanaya where Suta [word meaning: narrator] was narrating the Bhagavata Purana to the sages. Though all the sages present stood up and felicitated him, Suta did not stand up. Balarama felt insulted and at once killed him. Later, when Balarama realised his folly, he resolved to observe a 12-year long fast in order to expiate for his sin. It is thus that he migrated to a place of pilgrimage known as Pratiloma Saraswati to carry out his expiation.
iv. One day, while hunting, Harishchandra entered Vishwamitra’s ashram, while he was meditating. Vishwamitra was angry at being disturbed; to placate him, Harishchandra promised to donate his entire possession to Vishwamitra. Accepting this, Vishwamitra then asked for a huge sum as dakshina (fees) to make this act of donation successful. Harishchandra, who was now a pauper, sought some more time for making the payment. The king then decided to leave his kingdom with his wife Shaivya and son Rohit. To drive the king away as soon as possible, Vishwamitra began to beat the queen’s back with a stick. Vishwamitra’s abhorrent action enraged the five guardian deities of the directions and they condemned him. An enraged Vishwamitra cursed them that they would take birth as human beings. The frightened deities sought the sage’s pardon. Vishwamitra said that though the curse cannot be taken back, he diluted the curse and said that though they would be incarnated as human beings, they will not feel attachment and allurement for anybody. Thus due to Vishwamitra’s curse, those five guardian deities took birth as the five sons of Draupadi, who were killed in their youth by Drona’s son Ashwathama.
Another story related to Jaimini is as a student of Veda Vyasa. The sage was teaching his young celibate disciples about the power of lust. He said that lust or illusion possesses great strength and even the wisest one cannot escape from its trap and cautioned them to be careful and must not interact with ladies. However, a proud young Jaimini replied that he followed brahmacharya strictly and that no lady can distract him from celibacy. Sage Vyasa decided to test him…..
One day Vyasa using his power of austerity turned into a beautiful young lady and stood under a tree near the ashram. Suddenly, heavy rainfall started; Jaimini noticed the young lady was shivering from cold. He went to her and offered her shelter. She declined saying that a brahmachari should never interact with a woman. Jaimini assured her that he is an absolute celibate. Hearing his words, the lady went inside his cottage. As night fell, the young lady slept inside, while he slept outside.
Gradually, the feeling of lust started to rise within him; he knocked on the door and said he could not sleep outside because of the cold. He then slept near her. As the sexual desire kept increasing, he could not control it and finally started embracing the young lady. At this point, the young lady turned into Vyasa and enquired as to what happened to the strength of his brahmacharya now? Jaimini, filled with guilt, apologized for his shameful act.
Jaimini’s was present at the sarpa yajna (snake sacrifice) conducted by king Janamejaya, which is mentioned in the story of Astika. He also had served as one of the official priests for Yudhishthira’s ashwamedha yajna. He was one of the sages, who had visited Bhishma as he lay on the bed of arrows.
Interesting trivia: The shad dharshanas (six schools of Hindu thought or philosophy) are Nyaya, Vaisheshika, Sankhya, Yoga, Purva Mimamsa and Uttara Mimamsa. All of them rely on Vedas as a pramana (basis) and thus are called astika dharshanas as against the six nastika dharshanas viz. Charavaka, the four variants of Buddhism and Jainism.
Jaimini
Jaimini was one of the main disciples of Krishna Dwaipayana Vyasa, the others being Sumanta, Paila, Shuka and Vaishampayana.
Jaimini was an ancient Indian scholar who founded the Mīmāṃsā school of Hindu philosophy. He was a disciple of sage Veda Vyasa, the son of Parashara. Traditionally attributed to be the author of the Mimamsa Sutras and Jaimini Sutras, he is estimated to have lived around the 4th-century BCE. His school is considered non-theistic, but one that emphasized rituals parts of the Vedas as essential to Dharma.
Jaimini’s guru was Badarayana, the latter founded the Vedanta school of Hindu philosophy, emphasizing the knowledge parts of the Vedas, and credited with authoring Brahma Sutras. Both Badarayana and Jaimini quoted each other as they analyzed each other’s theories, Badarayana emphasizing knowledge while Jaimini emphasizes rituals, sometimes agreeing with each other, sometimes disagreeing, often anti-thesis of the other.
Jaimini’s contributions to textual analysis and exegesis influenced other schools of Indian philosophies, and the most studied bhasya (reviews and commentaries) on Jaimini’s texts were by scholars named Shabara, Kumarila and Prabhakara.
One of the major Puranas, the Markandeya Purana, opens with a dialogue between sage Jaimini and Markandeya.
Jaimini and the Four Birds
A story about Jaimini appears in Maarkandeya Puraan. Jaimini was the disciple of Maharshi Ved Vyaas Jee. He heard The Mahaabhaarat from his teacher. Although he heard it very attentively and paid special attention to its meaning but still he was confused about certain points in the story. Since Ved Vyaas was not available to remove those confusions so Jaimini approached another learned Rishi, Rishi Maarkandeya Jee. Unfortunately Rishi Maarkandeya was also leaving for a pilgrimage, so was unable to help Jaimini. So he guided Jaimini to go to the Vindhya Mountains where four birds used to live. Their names were Pingaaksh, Vivodh, Suputra and Sumukh.
Now these four birds were very well versed in the scriptures and would clarify Jaimini’s all doubts. Jaimini was astounded to see that the birds that could not only speak the human language were learned in religious scriptures. Before Jaimini’s leaving for Vindhya Mountains, Maarkandeya told Jaimini the story of those birds.
There were two birds named Kank and Kandhaar. They were the descendants of Garud bird. They were brothers and loved each other very much. One day Kank had a fight with a demon named Vidyut and unfortunately was killed by him. Kandhaar vowed to take revenge, fought with the demon and killed him. He then married the demon’s widow, Madanikaa. Madanikaa permanently changed her form to a bird and soon gave birth to a beautiful baby bird named Taarkshee.
Taarkshee was an extraordinary bird. In fact Madanikaa was Vapu, an Apsaraa. Once all the Apsaraa asked Devarshi Naarad, to decide who was best among them. At that time Naarad Jee said to them, “Whoever could distract the Sage Durvaasaa from his Tap, she should be the best.” Now as everybody knows, Durvaasaa is known for his anger and ill-temper, so none of the Apsaraa was willing to take up this challenge of Naarad, but Vapu took up this challenge and set off to distract Durvaasaa Muni. While Durvaasaa was meditating, Vapu started singing like a Koyal (cuckoo) from a far distance. Durvaasaa got up to find out who the singer was and was surprised to see Vapu singing. As it was clear, he immediately gave Shaap to her that she would be born as a bird.
In due course Taarkshee got married and became pregnant. One day she was wandering in the Kurukshetra field when the Mahaabhaarat was going on. On that day Arjun and Bhagdatt were fighting together. Arjun was shooting arrows at Bhagdatt. By chance, Arjun’s one arrow pierced her stomach and she died. Durvaasaa’s Shaap was over and she again became Vapu Apsaraa and went to her Lok. But as Arjun’s arrow hit Taarkshee’s stomach, four eggs dropped to the ground. At the same time, another arrow of Arjun cut the rope from which the bell of Bhagdatta’s elephant was attached to. Fortunately the bell fell over the eggs covering them and thus they were protected during the rest of the war.
After the war, a sage named Shameek came to Kurukshetra to pay his respects to those who had died there. He heard the chirping sound coming from somewhere. He found that the sound was coming from under the bell. As he lifted the bell, he discovered four new-born chicks of a bird. He took them to his Aashram and took care of them. Every day those birds used to hear the recitation of the scriptures, the discourses of the sages and the discussions between the disciples. Soon they memorized the Ved and the other scriptures which they heard there.
One day they went to Shameek Muni and said, “You have saved our lives for which we are very grateful to you. We have also learnt a lot of knowledge in your Aashram, now we pray you, tell us how we can use this knowledge.” Shameek Muni was surprised to hear the birds speaking in the human tongue. There were many birds in his Aashram but he never heard any other bird talking like this. He wondered why only these four were able to learn the scriptures. He understood that they were not an ordinary birds, but then what was their specialty, so he asked them as who were they.
Then the birds told him their story – “We are the sons of Sukrishaa. One day a huge bird came to our father and asked some human meat to satisfy its hunger. Our father ordered us to offer ourselves as food for the bird, but we refused, so our father gave us Shaap that we would be born as birds. He then requested that huge bird to eat him. At this that huge bird assumed the form of Indra. Indra told him that he was just testing Sukrishaa. But the Shaap our father gave to us was unavoidable.” The sons explained to their father that the reason they had refused was that they were attached to their bodies. They did not have the true Gyaan, that is why they requested him to obtain that Gyaan when they are born as birds. Their father granted them this request.
When Shameek Muni heard this story, he asked those birds to go to the Vindhya Mountains. There they preach to those who come to them from time to time to seek the knowledge. So Jaimini went to Vindhya Mountains, met those four birds and clarified his all doubts. The wisdom he obtained from them he wrote in the Maarkandeya Puraan.