Manu — the Law Giver
The Manu-Smrti has lavished the highest praise on the Veda, considering it to be the
Scripture par excellence and its authority and validity paramount. In its second chapter occur these remarkable verses:—
"It is not good to have desire 5 (kāma); yet there is no desirelessness. But acceptance and study of the Veda as well as 'Vedic Karma yoga' is dependent on desire (or, arises from desire). The will is the root of desire, and sacrifices are generated by the will. All vows, religious observances, restraints and Dharmas are considered to be products of the will. In this world no action whatsoever of a desireless one is seen; whatsoever one does is the doing of desire. One who is wellengaged in actions goes to the immortal world, and, also, here he has all his desires fulfilled as willed by him".
In its last chapter after saying all that has to be said on the rise of results of actions, the
Manu-Smrti continues as follows:
"Now hear about the action which, for a brahmin, produces the supreme good (naihsreyasa).
Regular study of the Veda, askesis (tapas), knowledge, control of the senses, non-injury (ahimsa) and service of guru: this constellation is the highest in producing the supreme good. Now, here of all these auspicious actions, one is said to be the most productive of the supreme good for a human being. It is the knowledge of the Self which is considered the best among them; it is the foremost of all branches of knowledge (vidyas); and by that immortality is attained. Among
these six actions Vedic action is to be cognised as action most conducive of good in
life and after death. In the different components of 'Vedic karmayoga' all these are included one after another.
Vedic action is twofold, involved (pravrtta) and uninvolved (nivrtta); from the former happiness and prosperity, and from the latter the supreme good are attained.
Involved action is motivated by desire here and in the other world; while desireless action done with knowledge is taught to be uninvolved action. One who performs involved action becomes like gods, while one
who performs uninvolved transcends the five elements (pañcabhūtas). Seeing the Self in all beings and all beings in the Self, thus seeing the Same (samam paśyan) the sacrificer of the self attains self-rule (svarājya). A superior brahmin, even neglecting all the prescribed actions, ought to be diligently engaged in the
knowledge of the self, tranquillity and regular study of the Veda" .
The Manu-Smrti has lavished the highest praise on the Veda, considering it to be the
Scripture par excellence and its authority and validity paramount. In its second chapter occur these remarkable verses:—
"It is not good to have desire 5 (kāma); yet there is no desirelessness. But acceptance and study of the Veda as well as 'Vedic Karma yoga' is dependent on desire (or, arises from desire). The will is the root of desire, and sacrifices are generated by the will. All vows, religious observances, restraints and Dharmas are considered to be products of the will. In this world no action whatsoever of a desireless one is seen; whatsoever one does is the doing of desire. One who is wellengaged in actions goes to the immortal world, and, also, here he has all his desires fulfilled as willed by him".
In its last chapter after saying all that has to be said on the rise of results of actions, the
Manu-Smrti continues as follows:
"Now hear about the action which, for a brahmin, produces the supreme good (naihsreyasa).
Regular study of the Veda, askesis (tapas), knowledge, control of the senses, non-injury (ahimsa) and service of guru: this constellation is the highest in producing the supreme good. Now, here of all these auspicious actions, one is said to be the most productive of the supreme good for a human being. It is the knowledge of the Self which is considered the best among them; it is the foremost of all branches of knowledge (vidyas); and by that immortality is attained. Among
these six actions Vedic action is to be cognised as action most conducive of good in
life and after death. In the different components of 'Vedic karmayoga' all these are included one after another.
Vedic action is twofold, involved (pravrtta) and uninvolved (nivrtta); from the former happiness and prosperity, and from the latter the supreme good are attained.
Involved action is motivated by desire here and in the other world; while desireless action done with knowledge is taught to be uninvolved action. One who performs involved action becomes like gods, while one
who performs uninvolved transcends the five elements (pañcabhūtas). Seeing the Self in all beings and all beings in the Self, thus seeing the Same (samam paśyan) the sacrificer of the self attains self-rule (svarājya). A superior brahmin, even neglecting all the prescribed actions, ought to be diligently engaged in the
knowledge of the self, tranquillity and regular study of the Veda" .