Sri Jaimini, a disciple of Sri Vyasa Maharishi, founded the system of Poorva Mimamsa or Karma Mimamsa. It is an inquiry into the rituals portion of the Vedas, Manthras and Brahmanas only. It is not a true philosophical system. It is rather a system of Vedic interpretation, dealing with a critical commentary on the Brahmanas or ritual portions of Vedas. It has a number of Deities and Vedic offerings are made to them. It gives detailed description of different sacrifices and their purpose. Jaimini was an opponent of rationalism and Theism. The whole aim of his system was a desire to know dharma or duty, which consists of the performance of rites and rituals as prescribed in Vedas. There was no place for a Divine Creator but just the presiding Deity of each ritual and Vedic rites. The Vedas were practically the only God for him. It needs no other basis to rest on; there is no Divine revelation at any time.

Sage Jaimini does not so much deny God as he ignores His existence. A supreme God was not necessary for his system. Vedic dharma is not in need of a Supreme Being or God. Dharma itself will bestow the rewards. The fruits and rewards of sacrifices are not dispensed by a God but by the Apurva. Apurva is Adhrishta, an unseen force created by an act which leads to the fruits of action. The self is distinct from the body, the senses and mind. The Self is the experiencer, Body is the abode of experience and the Senses are the instruments of experience. The Self perceives when it is in union with the mind. The Self is not the senses as it persists even when the senses are destroyed. The Self directs the body and it is all-pervading and imperishable. The performer of sacrifice goes to svarga, attainable through the performance of the rituals of karma only. Jaimini does not believe in moksha. Jaimini's system has been criticized as incomplete and unsatisfactory. Most people, even though very much interested in the rituals and their effects, could not accept the system without a role for a Divine Supreme Reality as the bestower of the cause and effect of the rituals. This system could not satisfy the thoughtful men.

Sri Jaimini's Poorva Mimaamsa was losing popular support as it did not accept a role for a Supreme Reality and its relation with soul and matter, for the performance of rituals and their effects on the individuals. Prabhakara and Kumarila modified the views to some extent. The later Mimamsakas slowly introduced the concept of God to Sri Jaimini's theory. Karma-Kanda is still the chief section of Vedas. They said apurva can not act unless it is moved by God. The soul is the doer and enjoyer. If sacrifices are performed in favor of a Supreme-Being it will lead to achievement of supreme good. Performance of actions that are enjoined in Vedas is the Sadhana. The cause of bondage is the performance of Nishiddha Karma or prohibited actions. Kumarila maintains that the Veda is composed by God and Brahmam is in the form of sounds. Moksha is the positive state of realization of Atman and is a state without pain or pleasure and is without attributes. He thinks that final emancipation can be attained through Karma (action) combined with Jnana (knowledge). Knowledge alone is not sufficient for Salvation. Their views came very close to Advaitha philosphy and Vedantha but not quite the same.

Sri Vyasa Maharishi's Utthira Mimamsa system conforms closely to the teachings of the Upanishads which are the last portions or the essence of the Vedas or Veda-antha, hence called Vedhantha Philosophy. He wrote the Brahma Suthra or Vedantha Sutra explaining the doctrine of Brahmam. Here, we see the unity of the matter and spirit, Jivaathma and Paramaathma. He also introduces the concepts of Avidya or ignorance and Maya causing the inherent inability for the individual Soul from recognizing its true self and the Supreme Reality. According to this school, the cause without undergoing any change in itself, produces the effect. How exactly is the reality connected with the appearance is indefinable and is a matter of spiritual experience and true knowledge. This system is considered superior to all other five Darsanas, however it is complementary to them. One should study the other five systems also to benefit from this system fully.

Sri Vyasa Maharishi, son of Sri Parasara Maharishi, founded the Utthira Mimamsa system of philosophy. According to him, the Reality appears to our finite intelligence as the universe of time and space. When we come to realize the changeless God, we are no longer troubled by the changing world. The Reality of the Supreme appears to us as the universe through the veil of Maya. Here Maya should not be taken as to mean illusion. The universe for the Hindu is reality and not an illusion. It is only Buddhist Philosophers who taught that the world is an illusion. Maya is the mystery, the mysterious power by which God, while remaining changeless Himself, gives rise to the changing phenomenal universe. It has two aspects; one in which, it hides the real by its veil and secondly it projects a vision or object of unreal as real. So, sometimes, it is identified with the Prakrithi and it is also called Avidya or ignorance. It is the natural disability of the soul which prevents it from comprehending God as He is really is.

The natural limitations of soul caused by the avidhya are called Upaadhis. The Atman, when clothed in Upaadhis, becomes Jiva. The Jivas are clothed in five sheaths. Jivas appear separate from one another like several islands in an ocean with different fauna and flora. Like all these islands are connected to one another under the depths of the ocean, all jivas are connected. When the avidhya and the natural limitations of the body, mind and understanding are removed and when true knowledge is obtained, the individual is no longer individual. He becomes one with the Universal spirit. He who knows the Supreme Brahmam truly, becomes Brahmam himself. A man who has reached such a state is called Jivanmuktha. Brahmam, the Absolute, after creating the elements, enters them as the Light of the soul. It is ever pure, Absolute Reality. It is the material cause as well as the instrumental cause of the universe. Brahmam and the universe are not different, just as the pot is not different from the clay. Brahmam develops Itself into the universe for Its own Lila or sporting, without undergoing any change and without ceasing to be Itself.

The Brahma Suthra of Vyasa Maharishi are the basis of Vedanthic philosophy, widely followed by all Hindus. The teachings of other Dharsanas, Agamas and traditions of Smartha Sampradaya, Saiva, Vaishnava and Saktha systems also contributed to the teachings of many commentators and the daily practice of religion. Several great Acharyas or teachers have written commentaries and interpretations of Hindu philosophy based on the Sruthis. Many Acharyas wrote detailed explanatory texts on these to establish the philosophy and practice of the faith. We have the systems of Sankara, Bhaskara, Ramanuja, Madhva, Vishnuswami, Nimbarka, Vallabha, Chaithanya and the northern and Southern schools of Saivism including Meykandar's Saiva Siddhantha. Among them, Kevala Adhvaitha by Sri Sankara, Visishta-Advaitha by Sri Ramanuja and Dvaitha by Sri Madhva are commentaries on Brahma Suthras of Sri Vyasa and are the most popular. Sri Sankara wrote the Advaitha theory. Sankara's teachings closely follow the traditions of Smarthas. In this, the Brahmam is absolute and formless. He appears as the Saguna Brahmam in various forms for the pious worship of devotees. The Supreme Brahmam and all His creations are one and the same. They look different due to the veil of Maya and due to our ignorance or avidhya. Sri Ramanuja wrote the Visishta-adhvaitha. In this, Brahmam is Narayana, a personal God with attributes. It is not homogenous, has elements of plurality and manifests in a diversified world. Sri Madhva's Dhvaitha is strictly dualistic. The individual souls do not attain equality with God. Here God is separate from His creations, who are real and dependent on God. We also have other systems that are slightly different including the Saiva Siddhantha of Sage Meykandar in Tamil Nadu and Sakthi Yoga Philosophy which follow Saivism and Sakthism.