According to Manu there are four sources of Dharma:

The Veda, tradition, the conduct of virtuous people and one’s own conscience,
 these are declared to be the distinct four-fold sources of Dharma. (Manu 2:12)

The primary source of Dharma is the Veda and when we seek spiritual guidance from the Veda we are totally confused by the immensity, obscurity and complexity of the teachings! Therefore, how do we deal with this vast resource of knowledge? What is significant and what is not? What do I accept and what do I reject? It is in this context that one has recourse to the study of Mĩmāṃsa or hermeneutics.

Hermeneutics is the study of theories of the interpretation and understanding of texts, particularly sacred texts. A hermeneutic is defined as a specific system or methodology for interpretation.

Exegesis involves an extensive and critical interpretation of a sacred text using a hermeneutic. The word exegesis means “to draw out the meaning of” a given text. Exegesis may be contrasted with eisegesis which means to read one’s own interpretation into a given text. In general, exegesis presumes an attempt to view the text objectively, while eisegesis implies more subjectivity.

The terms exegesis and hermeneutic may be used interchangeably; however, there remains a distinction. Exegesis is the practical application of hermeneutics, which is the interpretation and understanding of a text on the basis of the text itself.

Traditional exegesis requires the following:

·         Analysis of significant words in the text in regard to translation;

·         Examination of the general historical and cultural context,

·         Confirmation of the limits of the passage,

·         Examination of the context within the text.

The term Mĩmāṃsa is derived from the Sanskrit root “man” — “to think, consider, examine, or investigate.” Here the term, etymologically means: “desire to cogitate” and is used to signify a thorough consideration, examination, or investigation of the meaning of Vedic Texts. Mĩmāṃsa is “rational enquiry” which “attempts at rational conclusions”.

We must remember and apply the above mentioned principles when studying the Vedic literatures and above all understand the difference between sakala and niskala, that which is perceivable and that which is not perceivable to our mind, intelligence and senses. For example, we may accept and apply the teachings of the Bhagavad-Gita in our lives, however, we may not be able to prove for a fact that Krishna was ever present on this Earth. Therefore we have to keep in perspective what we are studying and how it should be understood and applied in our daily lives, according to time, place and circumstance.

Applying the above mentioned systems of interpretation to the Vedic texts, let us meditate on the following statement:

“What is beyond matter, spirit, manifestation, and time; that pure [state] which sages behold that is the supreme abode of Vishnu”! (Vishnu Purana 1.2.16)

copied from the yajur veda resources australiasa.