Meemaamsaa is a samskrut work meaning reflection or critical investigation. It refers to tradition of contemplation which reflect on the meaning of certain vedic texts. This philosophy professes to investigate the truth embodied in the braahmanas which precede the upanishats. 

Meemaamsakas believed in rituals and activity rather than in intellectualism and laid emphasis on dharma- Social and religion duty. The aims of meemaamsaa are to give rules for the interpretation of the vedas, the earlier scriptures of sanaatana dharma and to provide a philosophical justification for the observance of vedic rituals. meemaamsaa is divided into 2 systems based on two-fold division of the vedas (karma kaanda dealing with sacrifices and jnaana kaanda dealing with spiritual knowledge); both use the same logical method of handling their problems; both use the same literary form; but each has its own limited sphere of interpretations. meemaamsaa that deals with the initial part of vedas is called poorva meemaamsaa. Poorva meemaamsaa is also known as dharma meemaamsaa and karma
meemaamsa. These two are generally referred to as simply meemaamsaa and vedaanta respectively.

Meemaamsaa sootras or poorva meemaamsaa sootras written by rushi Jaimini is one of the most important an-
cient bhaarateeya philosophical texts. It forms the basis of meemaamsaa, the earliest of the 6 orthodox schools (darshanas). Sage Jaimini was one of the disciples of sage Veda Vyasa, author of mahaabhaarata. The major commentaries on all 12 chapters text of the meemaamsaa sootra (further divided into 60 paadas) of Jaimini were written by Kumarila Bhatta and Prabhakara Bhatta and Shabara Swamy, (later known as shabara bhaashya).

In the 1st chapter, important collections of words which have various meanings is discussed, such as Injunctions (vidhi), explanatory passages (arthavaada), hymn (mantra), and tradition (smruti)_etc., 

In the 2nd chapter, discussions relating to the difference of various rites, refutation of erroneously proofs are held. 

In the 3rd chapter shruti, sense of the passage (linga), context (vaakya) and their respective weight when in apparent opposition to one another, the ceremonies called pratipatti-karmdni, things mentioned incidentally (anaarabhyaadhita) and the duties of the sacrifices are expounded.

In the 4th chapter, the influence on other rites of the principal and subordinate rites the fruit caused by the juhuanddice playing which forms a subordinate part of the raajasooya sacrifice are explained. 

5th chapter discusses relative order of various passages of shruti, different parts of sacrifice, etc., 

In the 6th chapter, the persons qualified to offer sacrifices, their obligations, the substitutes for materials used in sacrifices, expiatory riles and the different sacrificial fires are made clear. 

In the 7th and 8th chapters, transference of ceremonies and virtues of sacrifices are discussed. 

In the 9th chapter, adaptation of hymns when quoted in a new context (uha) and melodies (saamans) and mantras are discussed. 

In the 10th chapter, the discussion revolves around the non-performance of the primary rites and dependent rites, offerings to grahas, etc., 

In the 11th chapter, there is discussion on tantra (combining several acts into one), and avapa (performance of an act more than once). 

In the last 12th chapter, prasanga, tantra and cumulation of concurrent rites (samuchchaya) is explained.