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Mimamsa is a school of philosophy in Hinduism.

They perform vedic ritual to attain Moksha. So, according to mimamsa if one doesn't do vedic ritual but instead she/he goes for devotion.

Will he attain Moksha.


ANSWER SHOULD BE ONLY THROUGH MIMAMSA'S PERSPECTIVE

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    Its like a Muslim asking if one can attain heaven as per Christianity. Why do we need other sect's approval for our own path? Apr 13 at 5:23
  • @SethuSrivatsaKoduru Islam and Christianity are two different religions. And not two different philosophy within the same religion. Mimamsa take vedas as authority and a normal hindu also does the same Apr 13 at 6:09
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    Your question is unclear. By definition, Mimamsa is not bhakti. Apr 13 at 7:16
  • @SwamiVishwananda that's what I am asking. If I go for bhakti, will I attain Moksha according to mimamsa because they believe in vedic ritual Apr 13 at 8:53
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The exact answer depends on whom you want to believe. Mimansa school has changed over the years. The later authors and commentators of the mimansa school certainly believe in nishkama karma and think devotion to Govinda or dedication of the ritual fruits will lead to moksha. The earlier founders of the school may not have believed it.

Laugakshi Bhaskara's artha sangraha is a commentary of the Jaimini sutras. It ends with the following (see the last two pages, page 293 and 294).

This paragraph describes the two-fold fruit to be obtained from the practice of dharma i. e. sacrifice and others. If we practise dharma with reference to some specific fruit, it becomes the cause of winning for that fruit. But if we perform it [with devotion], not with the idea of getting any fruit for self, but with the idea of dedicating it to God, it becomes the cause of..moksa or final release from the cycle of birth and death.

Apadeva ends his Mimamsa Nyaya Prakasha also similarly that dedication of fruit to Govinda leads to liberation.

It should be noted that both Laugakshi Bhaskara and Apadeva were both followers of Kumarila Bhatta but lived centuries after him. However, the translators believe that this interpretation of mimaska is wrong. They believe that the authors of these texts been influenced by the Bhagavad Gita.

Mimamsa does not believe in nishkama-karman. Further, according to Mimamsa the highest fruit is heaven and it is obtained by the performance of certain sacrifices such as Jyotistoma. The idea that heaven is an impermanent abode and that one comes down from there on the exhaustion of one’s religious merit is a later growth. It was the result of the increasing importance which came to be attached to knowledge as opposed to action. The fruit of knowledge is permanent. The fruit of action, not excluding the highest viz , heaven, must, therefore, impermanent. Such was the kind of reasoning, which resulted in reducing heaven to the posit on of an exalted world, where we go to enjoy the fruit of our merit and whence we have to return on the exhaustion thereof. Further, the idea that there is God, higher than and distinct from , the sacrificial deities such Agni and Indra, to whom action is to be dedicated and who, being pleased by our desireless action would grant us liberation, is also unknown to Mimamsa.

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