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Mimansa Paribhasa
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Isa Upanishad (A Study of the Universal Law Dharma from the Karma Mimamsa Perspective)
by Dr. S. A. Sarma
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Bharatiya Vidya Bhavan
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The Karma-Mimamsa
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Mimamsa Uddharana Kosa (The Citations from Sabara Bhasya Traced to Their Original Sources) (An Old and Rare Book)
by D. J. Agrawal
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Vaidika Samsodhana Mandala
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Arthasamgraha: A Critical Study with special reference to its Technical Terms
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Sanskrit Pustak Bhandar
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Mimamsa Nyaya Prakasa of Apadeva (An Old and Rare Book)
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Discussion and Debate in Indian Philosophy - Issues in Vedanta, Mimamsa and Nyaya
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Hermeneutics and Language In Purva Mimamsa (A Study in Sabara Bhasya)
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Mimamsa Jurisprudence (The Source of Hindu Law)
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Mimamsa Sutras of Jaimini with the Commentary of Shabar (Seven Volumes in Sanskrit Only)
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Anand Ashram
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Mimamsa: Laying Down the Rules of Vedic Interpretation
Mimamsa is also known as Purva Mimamsa which means First Investigation.

Four of the six traditional schools of Indian Philosophy - Nyaya, Vaisesika, Samkhya, and Yoga are traditional in name only, for they are neither dependent upon the Veda, nor profess to interpret the Veda, nor look to the Veda for justification of their doctrines. But Mimamsa, like Vedanta is an emphatic Vedic tradition. Its basic assumption is that the scriptural texts are authoritative and faultless and have to be interpreted to explain away any apparent absurdities or contradictions. It is a devout system centered around investigating the nature of Vedic injunctions (vidhi-nishedh). It was this investigation which led to the development of principles of scriptural interpretation and to theories of meaning. It is Mimamsa which proved that the Vedas are not a human creation (Apaurusheya).

Jaimini, who composed the Purvamimamsa-sutra, propounded that Vedic injunctions not only prescribe actions but also that these actions are the means to the attainment of desirable goals, including heaven. The earliest extant commentary upon Jaimini’s work is the Purvamimamsasutrabhasya of Shabara. His commentary was interpreted by two great scholars, Prabhakara (700 CE) and Kumarila Bhatta (700 CE). Since there are differences between the two interpretations, two subschools arose named after the two scholars: the Prabhakara and the Bhatta.

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