Manava Dharmashastra 2.6

2.6.1

pūrvapakṣaḥ—ko'syābhisambandhaḥ| yāvatā dharmo'tra vaktavyatayā pratijñātaḥ| sa ca vidhipratiṣedhalakṣaṇaḥ| tatra na vedasya dharmamūlatā vidheyā—‘vedo dharmamūlatvena jñātavyo dharmaprāmāṇya āśrayaṇīyaḥ,’ antareṇaivopadeśaṃ tatsiddheḥ| na hi manvādyupadeśamadhigamya vedasya dharmamūlatvam| api tu abādhitaviṣayapratītijanakatvenāpauruṣeyatayā ca puruṣasaṃsargadoṣairapi mithyābhidhānāśāṅkābhāvāt, svataśca śabdasyāduṣṭatvātpratyakṣavatsvataḥprāmāṇyasiddhiḥ| athocyate-‘nyāyataḥ siddhaṃ vedasya prāmāṇyamanūdya manvādismṛtīnāṃ tanmūlatā vacanena jñāpyata iti’–tadapi na| tatrāpi pūrvajñānasāpekṣatvātsmaraṇasya bhrāntivipralambhādīnāṃ mahājanaparigrahādinā nirastatvādatīndriyārthadarśanasyāśakyabhāvācca puruṣasya ca svānubhavasiddhervedārthasmaraṇasya vedamūlataivāvaśiṣyate| na hi vedavidāṃ kāryārthaviṣayaṃ smaraṇaṃ sambhavati| vedasya ca mūlatvena mūlāntarakalpanāyā anavasaraḥ| nāpyetadyujyate vaktum–‘smṛtiśīle ca tadvidāmityetadapyanūdyate, bāhyasmṛtīnāmaprāmāṇyāya’—yatastāsāṃ nyāyata eva siddhamaprāmāṇyam| na hi śākyabhojakakṣapaṇakādīnāṃ vedasaṃyogasambhavo yena tanmūlatayā svaviṣaye pramāṇaṃ syuḥ, svayamanabhyupagamāt, taiśca vedasyāprāmāṇyābhidhānāt | pratyakṣavedaviruddhārthopadeśācca tatrāsambhavaḥ, tāsu smṛtiṣu vedādhyayananiṣedhāt | sati hi vedādhyetṛtve buddhādīnāṃ tanmūlatā syānna veti jāyate vicāraṇā | yatra tu tatsambandho dūrāpetastatra kā tanmūlatāśaṅkā |

2.6.2

svayaṃ ca mūlāntaraṃ paramparāyātamabhyupagacchanti'paśyāmyahaṃ bhikṣūkānāṃ divyena cakṣuṣā sugatiṃ durgatiṃ ca' | evaṃ sarva eva bāhyā bhojakapāñcarātrikanigranthinārthavādapāśupataprabhṛtayaḥ svasiddhāntānāṃ praṇetṛnpuruṣātiśayān devatāviśeṣāṃśca pratyakṣādarthadarśino'bhyupayanti, na vedamūlamapi dharmamabhimanyante | pratyakṣeṇa ca vedena viruddhāstatrārthā upadiśyante | tathāhi hiṃsā ceddharma ucyate saṃsāramocakādibhiḥ, sā cātra pratyakṣataḥ pratiṣiddhā | tathā'nyatra tīrthasnānamadharmo'bhyupeyate, iha tvaharahaḥ snāyāttīrthāni seveteti ca vidhiḥ | tathā'gniṣṭomīyavadhaḥ kacitpāpaheturiṣyate, sa ca jyotiṣṭomavidhinā viruddhaḥ | tathā'nye sarvānaiva yāgahomānātmānyānsammanyante, devatābhedavidhibhirnānādaivatyāste'vagamitāḥ | ato virodhaḥ | ye'pyāhuḥ-grahaṇāgrahaṇavaduditānuditahomakālavatpratyakṣaśrutivirodhādarśanāt syātsambhavaḥ śākhāntarasyocchinnasyānucchinnasya vā tadviruddhārthavidhiparasya | anantā hi vedaśākhāḥ | tāḥ kathamekasya pratyakṣāḥ | utsādāśca sambhavatīti | tatra syāttādṛśī vedaśākhā yasyāmayaṃ narāsthipātrabhojananagnacarmādirupadiṣṭo bhavet | ucyate-na vayaṃ brūmaḥ vede viruddhārthopadeśāsambhava iti | kintu samakakṣatvāttayorvikalpitaprayogayoravyāghātaḥ | iha tu kalpyo vedaḥ | na ca pratyakṣavirodhikalpanāyā avasaraḥ | na ca sambhavamātreṇa tāvatā niścayaḥ | niścitastu tadviruddhapratyakṣavidhiḥ | aniścitena na vā niścitaṃ bādhyate | śākhotsādapakṣaṃ cātraiva śloke parastātprapañcayiṣyāmaḥ |

2.6.3

sarvatra ca pratyakṣaśrutibhirmanvādismṛtīnāṃ vyatiṣaṅgaḥ | kacinmantreṣu kaciddevatāyā kaciddravyavidhibhiḥ | na ca bāhyāsu tatsambhavatīti tāsāmaprāmāṇyam | evamācārasyāpi vedavidbhiradṛṣṭārthatayā''caryamāṇasya smṛtivadeva prāmāṇyaṃ mūlasambhavāt | asādhvācārasyāpi dṛṣṭakāraṇādisambhavādaviduṣāṃ ca bhrāntyādisambhavādaprāmāṇyam | evamātmanastuṣṭerapi | yadi ca vedasmṛtyācārāṇāṃ manvādyupadeśasamadhigamyaṃ prāmāṇyaṃ manvādīnāṃ katham | tatrāpyupadeśāntarāt smārtañca manurabravīdityādeḥ | tatra katham | tasmādidaṃ pramāṇamidamapramāṇamiti yuktita etadavaseyam nopadeśataḥ | tathācāyamanarthakaḥ ślokaḥ | etatsaṃmānarūpā uttare'pi |

2.6.4

siddhāntaḥ| atrocyate | iha ye dharmasūtrakārā avyutpannapuruṣavyutpādanārthaṃ padārthasammādanaparatayā granthasandarbhānārabhante tatra yathaivāṣṭakādīnāṃ vedākhyaṃ kartṛvyatāmavagamya parāvabodhanārthamupanibandhaḥ, evaṃ pramāṇāntarasiddhasya vedaprāmāṇyādeḥ| santi kecitpratipattāro ye nyāyatastattvavivecanāsamarthā ūhāpohādirūpabuddhyabhāvāt | tānprati nyāyasiddho'pyarthaḥ suhṛdupadeśavadupadiśyate| tatra yannyāyātaḥ siddhaṃ vedasya dharmamūlatvaṃ tadevānenānūdyate| vedo dharmamūlam| dharmasya mūlatvena vedo vicārya yuktyā siddho nātrāprāmāṇyaśaṅkā kartavyā| bhavanti ca loke śaṃkaṃ pramāṇāntarasiddhānāmarthānāmupadeśāḥ | 'na tvayā'jīrṇe bhoktavyamajīrṇaprabhavā hi rogāḥ'| na caitadvaktavyam,—“ye nyāyato vedasya dharmamūlatvaṃ na śaknuvanti pratipattuṃ te vacanādapi na pratyevyanti” | yato dṛśyate ya āptatvena prasiddhāstadīyaṃ vacanamavicāryaiva kecana pramāṇīyaṃnti| tadevaṃ sarvamidaṃ prakaraṇaṃ nyāyamūlaṃ, na vedamūlam| anyatrāpi vyavahārasmṛtyādau yatra nyāyamūlatā tatra yathāvasaraṃ darśayiṣyāmaḥ | aṣṭakādīnāṃ yathā vedamūlatā tathā'traiva nirdiśyate |

2.6.5

vedaśabdenargyajuḥsāmāni brāhmaṇasahitānyucyante | tāni cādhyetṛṇāṃ vākyāntarebhyaḥ prasiddhabhedāni | upadeśaparamparāsaṃskṛtā adhyetāraḥ śrutaiva vedo'yamiti pratipadyante yathā brāhmaṇo'yamiti| tatra vākyasamūhe'pi 'agnimīle' 'agnirvai devānāṃmavama' ityādau | 'saṃsamidyuvase' 'atha mahāvratamityante, vedaśabdaḥ prayujyate; tadavayavabhūteṣu kevaleṣu vākyeṣvapi | na ca grāmādiśabdavadgauṇamukhyatā vidyate | tatra samudāyeṣu hi vṛttāḥ śabdā avayaveṣvapi vartanta ityeṣa nyāyaḥ | grāmaśabdo hi prasiddhabhūyiṣṭhaprayogaḥ samudāya eva, 'grāmo dagdha' ityādipadasambandhāttadavayave vartate| katipayaśālādāhe'pi laukikā 'grāmo dagdha' iti prayuñjate | athavā tatrāpi samudāyavacana eva | dāhastve kadeśavartī samudāyasambandhitayā vyapadiśyate| avayavadvāraka eva samudāyasya kriyāsambandhaḥ| eṣa eva samudāyasya kriyāsambandho yo'vayavānām| na hyavayavānparihāpya samudāyo draṣṭuṃ spraṣṭuṃ vā śakyate | vyutpādyate ca vedaśabdaḥ | vidantyananyapramāṇavedyaṃ dharmalakṣaṇamarthamasmāditi 'vedaḥ'| tacca vedanamekaikasmādvākyādbhavati, na yāvānṛgvedādiśabdavācyo'dhyāyānuvākasamūhaḥ | evaṃ codāharaṇe jihvāccheda ityekavākyaviṣayo'pyayaṃ daṇḍaḥ | kṛtsno'dhigantavya iti kṛtsnagrahaṇaṃ sakalavedavākyādhyayanaprāptyartham | anyathā katicidvākyānyadhītya kṛtī syāt, na punaḥ kṛtsnaṃ vedam iti| atraitannirūpayiṣyāmaḥ |

2.6.6

sa ca vedo bahudhā bhinnaḥ| sahasravartmā sāmavedaḥ sātyamudgirāṇāyanīyādibhedena; ekaśatamadhvaryūṇāṃ, kāṭhakavājasaneyakādibhedena; ekaviṃśatibāhvṛcyā āśvalāyanāṃtareyādibhedena; navadhā ātharvaṇaṃ modakapappalādakā dibhedena | "nanu naiva kecidātharvaṇaṃ vedaṃ manyante yataḥ 'trayī vidyā ṛcaḥ sāmāni yajūṃṣīti' 'vedairaśūnyastribhireti sūryaḥ' | tathā 'traividyaṃ vrataṃ caredi' tyādau na kacidātharvaṇanāmāpyasti | pratiṣedhaśca śrūyate 'tasmādātharvaṇena na śaṃsediti' | ataṛtrīvāhyānātharvaṇikānpārṣiṇḍanaḥ pratijānate" |

2.6.7

tadyuktam | avigānena śiṣṭānāṃ vedavyavahārāt | 'śrutīratharvāṅgirasīri tyatrāpi vyavahāraḥ | śrutirveda ityeko'rthaḥ | na ca vedaśabdavācyatā'bhiheotrādivākyānāmapi dharmapramāṇye kāraṇam | itihāsāyurvedayeārapi vedavyavahāradarśanāt 'itihāsapurāṇaṃ pañcamaṃ vedānāṃ vedamiti' | kiṃ tarhi apauruṣeyatve satyanuṣṭheyārthāvabodhakatvād viparyayābhāvācca | taccātharvavede'pi sarvamasti; jyotiṣṭomādikarmaṇāṃ yajurvedādiṣviva tatrāpyupadeśāt | abhicāramūlakakarmaṇāṃ bāhulyena tatropadeśādavedatvamiti vibhramaḥ keṣāṃcit | abhicārā hi paraprāṇaviyogaphalatvātpratiṣiddhāḥ; ātharvaṇikaiśca ta eva prādhānyenānuṣṭhīyante rājapurohitairataste nindyante | yattu "vedairaśūnya" ityādāvatharvavedasyānirdeśa iti | arthavādā ete | kiṃ tatra nirdeśenānirdeśena vā | mantrabhedābhiprāyaṃ vaitadvacanaṃ trayo vedāstrayī vidyetyādi | na hi caturthaṃ mantrajātamasti ṛgyajuḥsāmavyatirekeṇa | praiṣanivignigadendragāthādīnāmatraivāntarbhāvāt | atharvavede carcaeva mantratvena samāmnātāḥ | ata ṛgveda evāyaṃ mantrābhiprāyeṇa | yastu pratiṣedhaḥ sa viparītasādhanaḥ prāptau satyāṃ pratiṣedhopapatteḥ | ayaṃ vā'syārthaḥ | atharvavedādhītairmantraistraivedikaṃ karma na miśrayet | vācaḥ stome sarvā ṛcaḥ sarvāṇi yajūṃṣi sarvāṇi sāmāni viniyuktāni tatrātharvavedādhītānāṃ pratiṣedhaḥ |

(A) Śruti
Medhātithi on Manu, 2.6.—The word ‘Veda’ stands for the Ṛgveda, Yajurveda, and Sāmaveda (also Atharva Veda), along with their respective Brāhmaṇas, There are 21 Recensions of the Ṛgveda, 100 of the Yajurveda, 1,000 of the Sāmaveda and 9 of the Atharvaveda. The Vedic character of the Atharva cannot be denied, because, like the other Vedas, this also is not the work of a human author, it helps to make known man’s duties, it is free from mistakes, it prescribes the Jyotiṣṭoma and such other rites exactly in the same manner as the other Vedas do. [This is denied by Vīramitrodaya on Yājñavalkya; see below.] Though there are certain texts that forbid the study of the Atharva Veda, yet all that this means is that one should not confuse the teachings of the other Vedas with those of the Atharva; for instance, at the performance of rites in accordance with the three other Vedas, one should not use Mantras of the Atharva Veda.

2.6.8

sa vedo viśiṣṭaḥ śabdarāśirapauruṣeyo mantrabrāhmaṇākhyo'nekaśākhābhedabhinnaḥ dharmasya mūlaṃ pramāṇaṃ parijñāne hetuḥ | kāraṇaṃ mūlam | tacca vedasmṛtyordharmapratijñāpaka tayaiva, na nirvartakatayā na ca sthitihetutayā, vṛkṣasyeva | dharmaśabdaśca prāg vyākhyātaḥ | yatpuruṣasya kartavyaṃ pratyakṣādyavagamyavilakṣaṇena svabhāvena śreyaḥsādhanam | kṛṣisevādi bhavati puruṣasya karttavyaṃ, tasya ca tatsādhanatvasvabhāvo'nvayavyatirekābhyāmavagamyate | yādṛśena vyāpāreṇa kṛṣyādervrīhyādisiddhiḥ sā'pi pratyakṣādyavagamyaiva | yāgādestu sādhanatvam yena ca rūpeṇāpūrvotpattirvyavadhānādinā tanna pratyakṣādyavagamyam | śreyaścābhilaṣitasvargagrāmādiphalaprāptiḥ sāmānyataḥ sukhaśabdavācyā | vyādhinirdhanatvāsītyanarakādiphalaprāptiḥ sāmānyato duḥkhaśabdavācyā tatparihāraśca | anye tu paramānandādirūpaṃ 'śreyaḥ' |

This ‘Veda’ is the ‘root,’ i.e., source, cause, of dharma, in the sense that it makes it known, and it does this by means chiefly of such passages in the Brāhmaṇas as contain injunctive expressions; sometimes also by means of Mantras. And the other parts of the Veda—the Arthavāda or Declamatory Passages—have their use in eulogising what is enjoined by the corresponding injunction; Mantras and names help in indicating the details of the acts prescribed.

2.6.9

ayaṃ dharmo brāhmaṇavākyebhyo'vagamyate liṅādiyuktebhyaḥ | kvacicca mantrebhyo'pi 'vasantāya kapiñjalānālabhata' ityevamādibhyaḥ | tatra kāmapadayuktāni vākyāni phalārthamanuṣṭhānamavagamayanti | 'sauryaṃ caruṃ nirvapedbrahmavarcasakāmo' 'vaiśvadevīṃ sāṅga hirṇī nirvapedgrāmakāma' iti | tāni phalamanicchatā na kriyante | anyāni yāvajjīvādipadairniyatayā samarpitāni | tāni na phalahetoranuṣṭhoyante, phalasyāśrutatvāt | na ca "viśvajitā yajete" tyādivadaśrutaphalatve'pi phalakalpanā | yato yāvajjīvādipadairvineva phalena kartavyatayā'vagamyante | tatrākaraṇe śāstrārthātikramadoṣaḥ | tatra tatparihārārthaṃ tāni kriyante | pratiṣedhānāṃmapi, 'brāhmaṇo na hantavyaḥ' 'surā na peyā' ityeṣaiva vārtā | na hi phalārtha pratiṣiddhavarjanamapi tu pratyavāyaparihārārtham | nakhilaḥ kṛtsnaḥ | na kiñcitpadaṃ varṇo mātrā vā yanna dharmārtha | atra codayanti | nanu ca vidhyarthavādamantranāmadheyātmako vedaḥ | dharmaśca kartavyatāsvabhāva ityuktam | tatra yuktaṃ yadvidhivākyāni dharme pramāṇaṃ syuḥ | tebhyo hi yāgādiviṣayā kartavyatā pratīyate | 'agnihotraṃ juhoti' 'dadhnā juhoti' 'yadagnaye ca prajāpataye ca sāyaṃ juhoti' 'svargakāmo juhotīti' | atra hyagnihotrākhyaṃ karma kartavyatayā pratīyate | 'dadhneti' tatraiva dravyam | 'yadagnaye ceti' devatā | 'svargakāma' ityadhikāraḥ | yattu "agnirvai sarvā devatā agnireva daivyo hotā sa devānāhvayati ca juhoti ca" ityādayaḥ, tathā "prajāpatirvapāmudakhidat tathā'gnerapi sarvadevatātmatvaṃ nāgneyakarmaṇyupayujyate | agniśabdenoddeśārthanivṛtteḥ |

This ‘Veda’ is the ‘root,’ i.e., source, cause, of dharma, in the sense that it makes it known, and it does this by means chiefly of such passages in the Brāhmaṇas as contain injunctive expressions; sometimes also by means of Mantras. And the other parts of the Veda—the Arthavāda or Declamatory Passages—have their use in eulogising what is enjoined by the corresponding injunction; Mantras and names help in indicating the details of the acts prescribed.

2.6.10

anyadevatve'nyatvādagneruddeśa eva nāsti | āvāhanasyāpi vacanāntareṇa "agnimagna āvahe" tyādinā vihitatvāt | 'sa devānāhvayati ca juhoti' cetyādiranarthakaḥ | mantrā api "na mṛtyurāsīdamṛtaṃ na tarhi" "sudevo adya patedanāvṛt" ityādayo bhāvavṛttaparidevanādirūpārthābhidhāyinaḥ kaṃ dharmaṃ pramimate ? tasminkāle na mṛtyurjāto nāpyamṛtaṃ jīvitaṃ, prāk sṛṣṭerbhūtānāmanutpannatvānna kasyacijjo vitamāsīnnāpi mṛtyuḥ; pralaye sarveṣāṃ mṛtatvādbhavatu vā mṛtyurmā vā; na kiñcidetena kartavyamupadiṣṭaṃ bhavati | evaṃ sudevo'sau mahāpuṇyo, devatulyo manuṣyo yo'dya prapatecchubhraṃ ātmānaṃ kṣipedanāvṛkṣāvṛttiḥ pratyujjīvanaṃ yasmātprapātānna bhavati | urvaśyā vipralabdhaḥ purūravāḥ paridevayāñcakre | tathā nāmadheyam "udbhidā yajeta' 'balabhidā yajeta" ityādi, na kasyacidarthasya kriyāyā dravyasya vā vidhāyakamākhyātena kriyāyā vidhānādadravyavacanatvācca balabhidādeḥ | somasya vā vyaktacodanatvena prakṛtitaḥ prāptatvānna kleśena dravyavacanatā kalpyate | tasmānnāmnā na dharma upadiśyate | ataḥ kathamucyate kṛtsno vedo dharmamūlamiti | ucyate | anayaivāśaṅkayā'khilagrahaṇaṃ kṛtam, yataḥ sarveṣāmeteṣāṃ dharmapratipādanaparatvam | tathā hyarthavādā naiva vidhāyakebhyo vākyebhyaḥ pṛthagarthāḥ yena dharmaṃ na pramimīran | vibhajya mānasākāṅkṣatve vidhiparatvāvagamāt, tatparatve ca siddhāyāmekavākyatāyāṃ, yathā tadarthānuguṇyaṃ pratipadyante tathā vyākhyeyāḥ | ataḥ prajāpatervapotkhādanavacanaṃ na svārthaniṣṭham kiṃ tarhi vidhiśeṣam |

This ‘Veda’ is the ‘root,’ i.e., source, cause, of dharma, in the sense that it makes it known, and it does this by means chiefly of such passages in the Brāhmaṇas as contain injunctive expressions; sometimes also by means of Mantras. And the other parts of the Veda—the Arthavāda or Declamatory Passages—have their use in eulogising what is enjoined by the corresponding injunction; Mantras and names help in indicating the details of the acts prescribed.

2.6.11

na ca vidheyaṃ dravyaguṇādi arthavādebhyaḥ pratīyata iti prakārāntareṇa vidheyārthastāvakatvena taccheṣatāṃ pratipadyante | tadapi tatra pratīyata eva | itthaṃ nāma paśuyāgaḥ kartavyo yadasatsu paśuṣu gatyantarābhāvātprajāpatinā''tmaiva paśutvena kalpito vapā cotkhitvā | yatastatsahitānyeva vidhāyakāni yatrārthavādāḥ santi | yadyapi tairvinā'pi bhavati vidhyarthāvagatiḥ, vidhyuddeśādeva "vasantāya kapiñjalānālabhata" iti, tathāpi na teṣāmānarthakyam | teṣu hi satsu na kevalādavagatiḥ | na ca kenacitkṛte vedo yenocyate 'yathā'nyatra na santi tathātrāpi mā bhūvan' | tatsvarthavādeṣvasmābhirgatirvaktavyā | sā coktā | na cāyamalaukiko'rthaḥ | loke'pi hi stutipadāni dṛśyante vidhiśeṣabhūtānyeva | yathā bhṛtidāne pravṛttasya svāminaḥ kaścidbhṛtakaḥ prītyā''caṣṭe sādhurdevadatto nityasannihitaḥ paricaryābhūmijñastatparaśceti | ato vidheyārthastutidvāreṇārthavādā vidhāyakā eva | tathā kacidarthavādādeva vidheyaviśeṣāvagatiḥ | yathā "aktāḥ śarkarā upadadhāti" | atra hyañjanasādhanaṃ sarpistailādi yatkiñcidvidhinā'pekṣitam | "tejo vai ghṛtam" ityarthavāde ghṛtastutyā ghṛtamadhyavasīyate | "evaṃ pratitiṣṭhanti ya etā rātrīrupayantīti" rātrisatreṣvarthavādādadhikārāvagamaḥ | tasmādarthavādā api dharmamūlam |

This ‘Veda’ is the ‘root,’ i.e., source, cause, of dharma, in the sense that it makes it known, and it does this by means chiefly of such passages in the Brāhmaṇas as contain injunctive expressions; sometimes also by means of Mantras. And the other parts of the Veda—the Arthavāda or Declamatory Passages—have their use in eulogising what is enjoined by the corresponding injunction; Mantras and names help in indicating the details of the acts prescribed.

2.6.12

mantrāstu kecidvidhāyakā eva | yathā "vasantāya kapiñjalāniti" | āghāre devatāvidhirmāntravarṇika eva | na hi tatra devatā karmotpattivākye śrutā nāpi vākyāntareṇa vihitā | mantrastu vihito niyuktaḥ "ita indra" ityādiḥ | ato'smānmantravarṇāddevatāpratipattiḥ | sahasraśaśca māntravarṇikā devatāvidhayaḥ santi | ye'pyanye kriyamāṇānuvā dinaste'pi smṛtitattvaṇaṃ dharmameva buddhaṃ kurvantīti bhavanti dharmamūlamanuṣṭheyārthaprakāśanena | nāma tvākhyātādyabhinnārthamākhyātādyarthavatsuprasiddhadharmamūlabhāvam | guṇavidhayaśca prāyaśo nāmāśraya eva | "śaradi vājapeyena yajeta svārājyakāmo vājapeyeneti" | tasmātsiddhaṃ kṛtsnasya vedasya dharmamūlatvam | anye tu śyenādivākyānāṃ dharmotpattimasvabhāvamāśaṅkamānā niṣedhānāṃ ca "na laśunaṃ bhakṣayedi" tyādīnāmakhilagrahaṇaṃ manyante | "abhicārā hi śyenādayo māraṇātmāno hiṃsārūpāḥ | krūratvācca hiṃsāyā abhicārāṇāṃ ca pratiṣedhādadharmatvam | ato na kṛtsno vedo dharmamūlam | kartavyaśca dharma uktaḥ | brahmahatyādiśca na kartavyaḥ | ataḥ kathaṃ tadvākyāni dharmamūlaṃ syuḥ ? kiñca ye'pi paśuyāgā agnīṣomīyādyaste'pi hiṃsāsādhakatvādūrāpetadharmabhāvāḥ | hiṃsā hi pāpamiti sarvapravādeṣvabhyupagamaḥ | uktaṃ ca 'yatra prāṇivadho dharmastatra kīdṛśaḥ' | kathaṃ punariyamāśaṅkā'panudyate ? akhilagrahaṇāt | na hyasyānyatprayojanamasti | heturnokta iti cedāgamagrantho'yaṃ siddhamarthamāha | hetvarthino mīmāṃsāto vinīyante | asmābhiruktaṃ ya āgamamātreṇa pratiyanti tānpratyaṃtaducyate | vivaraṇakārāstu yuktileśamātraṃ darśayanti |

This ‘Veda’ is the ‘root,’ i.e., source, cause, of dharma, in the sense that it makes it known, and it does this by means chiefly of such passages in the Brāhmaṇas as contain injunctive expressions; sometimes also by means of Mantras. And the other parts of the Veda—the Arthavāda or Declamatory Passages—have their use in eulogising what is enjoined by the corresponding injunction; Mantras and names help in indicating the details of the acts prescribed.

2.6.13

yaduktaṃ śyenādayaḥ pratiṣiddhatvādadharma ititatsatyam | tathāpi pratiṣiddheṣvapi teṣu yo'tyantapravṛddhadveṣo na hiṃsyādbhūtānītyatikrāntaniṣedhādhikārastasya te śatruvadhalakṣaṇāṃ prītimanuṣṭhīyamānāṃ nirvartayantītyetāvatā'śena vedasya dharmamūlatvaṃ śyenādivākyeṣvapi na vihanyate | niṣedheṣvapi yo rāgataḥ pravṛtto hanane sa niṣedhe niyujyate | etadeva niṣedhasyānuṣṭhānaṃ yanniṣidhyamānasyāsyānuṣṭhānam | agnīṣomīyādau tu naiva hiṃsāpratiṣedho'sti dveṣalakṣaṇāyā laukikyā hiṃsāyā niṣedhena niṣiddhatvāt | śāstrīyā tu vidhilakṣaṇā na niṣedhena viṣayīkriyate, laukikyāṃ caritārthatvānniṣedhasya | naca sāmānyatodṛṣṭena hiṃsātvānnaukikahiṃsāvadvaidikyāḥ pāpahetutvamāpādayituṃ śakyate | yato na hiṃsātvaṃ pāpahetutve kāraṇam api tu pratiṣedhena viṣayīkaraṇam | na cātra pratiṣedho'stītyuktam | kaiścittu mūlaśabdaḥ kāraṇaparyāyo vyākhyāyate | dharmasya vedo mūlaṃ pratiṣṭhākāraṇaṃ sākṣātpraṇālyā ca | 'svādhyāyamadhīyīta' 'ṛgvedaṃ dhārayanvipra' ityādi codanāsu sākṣāt | agnihotrādikarmasvarūpajñāpakatyā praṇālyā | smṛtiśīle ca tadvidām | anubhūtārthaviṣayaṃ vijñānaṃ smṛtirucyate | tacchabdena vedaḥ pratyavamṛśyate | taṃ vidanti tadvidaḥ| vedārthavidāmidaṃ kartavyamidaṃ na kartavyamiti yatsmaraṇaṃ tadapi pramāṇam | "nanu ca smṛtirna pramāṇamityāhuḥ | sā hi pūrvapramāṇāvagataprameyānuvādinī nādhikamarthaṃ paricchinattīti vadanti" | satyam | ye smaranti teṣāmādyameva tatra śabdādi pramāṇaṃ nātmīyā smṛtiḥ | asmākaṃ tu manvādismṛtireva pramāṇam |

(B) Smṛti
Medhātithi on Manu, 2.6.—‘Smṛti’ is Recollection and ‘Śīla’ denotes freedom from love, hatred and such improper feelings; this latter, according to one explanation, is a means of accomplishing Dharma, and not a means of knowing it; and it has been separately mentioned in the present connection only with a view to emphasise its importance. Not satisfied with this, he has taken the two terras ‘Smṛti’ and ‘Śīla’ in the compound as inter-related; and as together standing for a single means of knowing Dharma, in the shape of ‘Recollection during that state of the mind when it is calm, free from all disturbing influences of love, hatred and so forth’,—i.e., ‘Conscientious Recollection.’ The authority of ‘Smṛti’ thus becomes qualified. Even though a certain writer may be a Ṛṣi versed in Veda, yet if his ‘recollection’ and its compilation come about at a time when his mind was perturbed by discordant feelings, much trust cannot be placed upon such ‘Recollection.’

The upshot of the whole is that when a person is found to be recognised and spoken of by all wise and learned persons as endowed with the said three qualifications—and a certain compilation is also recognised as made by that person,—the word of such a person as found in his recognised work, should be recognised as an authoritative exponent of Dharma. Sc that even at the present day if there were such a person and he were to compose a work, then for all later generations that work would be regarded just as highly as those of Manu and others. This is the reason why Medhātithi is averse to the practice of enumerating the authoritative ‘Smṛtis.’ (Trans., p. 204.)

2.6.14

nahi vayaṃ tāmantareṇānyato'ṣṭakādikartavyatāmavagacchāmaḥ | tacca manvādīnāmīdṛśaṃ smaraṇaṃ tatkṛtebhyo vākyebhyaḥ smṛtiparamparāyātebhyo'vasīyate | tasmācca smaraṇādanubhūto'yamarthaḥ pramāṇena manvādibhiriti niścinumo, yata ete smaranti, nahyananubhūtasya smaraṇopapattiḥ | "nanu kalpayitvā granthamupanibadhnīhurananubhūyaiva kenacit pramāṇena | yathotpādya vastu kathānakaṃ kecana kavayaḥ kathayeyuḥ” | atrocyate | bhavedevaṃ yadyatra kartavyatopadeśo na syāt | kartavyatopadeśo hyanuṣṭhānārthaḥ | na ca kecitsvecchayā kalpite buddhipūrvavyavahāriṇo'nuṣṭhātumarhanti | “bhrāntyā'pyanuṣṭhānasiddhiriti” cet | syādapyekasya bhrāntiḥ, sarvasya jagato bhrāntiryāvatsaṃsārabhāvinī cetyalaukikī kalpanā | na ca sambhavati manvādīnāṃ vedamūlatve bhrāntyāderavasaraḥ | ata eva pratyakṣato manvādayo dharmāndadṛśuriti nābhyupagamyate | indriyairarthānāṃ sannikarṣe yajjñānaṃ tatpratyakṣam | naca dharmasyendriyaiḥ sannikarṣaḥ sambhavati, tasya kartavyatāsvabhāvatvāt | asiddhaṃ ca kartavyam | siddhavastuviṣayaśca sannikarṣaḥ | anumānādīni tadbhāve yadyapyasantamarthamavagamayanti pipīlikāṇḍā sañcāreṇa hi bhaviṣyantīṃ vṛṣṭimanumimate tathāpi na tebhyaḥ kartavyatāvagatiḥ | tasmātkartavyatāsmaraṇāsyānurūpakāraṇakalpanāyāṃ veda evopadiśyate | sa ca vedo'numīyamāno manvādibhirupalabdhaḥ | idānīmutsannā sā śākhā yasyāmamī smārtā dharmā āsan |

2.6.15

tathā kimekā śākhā'tha bahvyaḥ tāsu ca kaścidaṣṭakādiḥ kasyāñcidityetadanumānaṃ pravartate | athādyatve paṭhyanta eva tāḥ śākhāḥ | kintu viprakīrṇāste dharmāḥ | kasyāñcicchākhāyāmaṣṭakādīnāṃ karmaṇāmutpattiḥ, kasyāṃciddravyaṃ, kvaciddevatā, kvacinmantra ityevaṃ viprakīrṇānāṃ manvādayo'ṅgopasaṃhāraṃ sukhāvabodhārthaṃ cakruḥ | atha mantrārthavādaliṅgamātraprabhavā ete dharmāḥ athāyamanādiranuṣṭheyo'rtho'vicchinnapāramparyasampradāyāyāto vedavannitya utāsmadādīnāmiva manvādīnāmapi parapratyayānuṣṭhāne nityānumeyaśrutika ityevamādi bahuvikalpaṃ vicārayanti vivaraṇakārāḥ | etāvāṃstu nirṇayaḥ | vaidikametadanuṣṭhānaṃ smārtānāṃ vaidikairvidhibhirvyatiṣaṅgādavamādanuṣṭhātṛṇāṃ ca taddṛṣṭānuṣṭhānāt | vyatiṣaṅgaśca darśitaḥ | kvacidvaidikamaṅgam pradhānaṃ smārtaṃ kvacidetadeva viparītaṃ kvacidutpattiḥ kvacidadhikāraḥ kvacidarthavāda iti | evaṃ sarva eva smārtā vaidikairvyatiṣaktāḥ | nipuṇataścaitannirṇītamasmābhiḥ smṛtiviveke— smārtavaidikayornityaṃ vyatiṣaṅgātparasparam | kartṛtaḥ karmato vā'pi viyujyete na jātu tau || pratyakṣaśrutinirdiṣṭaṃ ye'nutiṣṭhanti kecana | ta eva yadi kurvanti tathā syādvedamūlatā || prāmāṇyakāraṇaṃ mukhyaṃ vedavidbhiḥ parigrahaḥ | taduktaṃ kartṛsāmānyādanumānaṃ śrutīḥ prati || viśeṣanirdhāraṇe tu na kiñcitpramāṇaṃ na ca prayojanam |

2.6.16

utsādo'pi sambhāvyate | dṛśyante hi praviralādhyetṛkā adyatve'pi śākhāḥ | tābhyaḥ sambhāvyābhāvyutsādābhyo vidhimātramarthavādavirahitamuddhṛtyopanibaddhaṃ smṛtikārairiti kaiścidabhyupagamyate | "brāhmaṇoktā vidhayaḥ teṣāmutsannāḥ pāṭhāḥ prayogādanumīyanta" ityāpastambaḥ (1| manurbahubhirbahuśākhādhyāyibhiḥ śiṣyairanyaiśca śrotriyaiḥ saṅgatastebhyaḥ śākhāḥ śrutvā granthaṃ cakāra | tāśca mūlatvena pradarśya granthaṃ pramāṇīkṛtavān | evamanye tatpratyayādanuṣṭhānamāhṛtavanto na mūlopalambhe yatnaṃ kurvanti | asmākaṃ caitadanumānam | ato virodhe satyapi tulye śrautatve bādhopapattiḥ | pratyakṣayā śrutyā prayogasampattau śrutyantaraṃ pratyākāṅkṣaiva nāsti | yathā sāmidhenīṣu sāptadaśyapāñcadaśyayoḥ pāñcadaśyena prakṛtiravaruddhā sāptadaśyaṃ pratyakṣaśrutamapi nākāṅkṣati | ābhidhānikothyarthaḥ sannikṛṣyate'bhihitārthokāṅkṣāvagamyaṃ pratyayaṃ viprakarṣāddurbalaṃ bādhate | na caitāvatā'prāmāṇyāpattiḥ | yathā prākṛtānyaṅgāni vikṛtiṣu codakaprāptāni vaikṛtikairvirudhyamānāni bādhyante tadvadeva draṣṭavyam | yatra sampradāyavicchedastatra ca paramparāpattiḥ | na hi tatra kasyacitpramāāṇaṃ pravṛttam | nityānumeyapakṣo'pi sampradāyapakṣānnātīva bhidyate | manvādismaraṇasya vayaṃ mūlaṃ parīkṣituṃ pravṛttāḥ | yadi ca teṣāmapyasāvanumeyo vedo vayamiva na te smartāraḥ | naca yaḥ padārtho na kasyacitpratyakṣastasyānumeyatā sambhavatyanvayāsambhavāt | kriyādiṣu sāmānyato'styeva sambandhadarśanam | yadi vā'rthāpattyavaseyāḥ kriyādayo na cehānyathā'nupapattirasti |

2.6.17

tasmādastimanvādīnāmasminnarthe vedasambandho, na punarayameva prakāra iti nirdhārayituṃ śakyam | draḍhīyasī kartavyatāvagatirvedavidāṃ vedamūlaiva yuktā kalpayituṃ, na bhrāntyādimūletyavagatyanurūpakāraṇakalpanā kṛtā bhavati | tatrotsādaviprakīrṇai mantrārthavāde pratyakṣavedānāṃ kāraṇānāṃ sambhavātkalpyatvamupaśete | pratyatco'pi vidhiḥ kvacinmūlatvena dṛśyate 'na malabadvāsasā saha saṃvadediti' | sa cādhyayane copanayane ca paṭhyate | tadetalleśatau'smābhiruktam | vistarastu smṛtivivekau'jñātavyaḥ | śākhāḥ kāścitsamutsannāḥ, pakṣo naiṣa mato mama | pakṣe'smin pramāṇaṃ hi vahvadṛṣṭaṃ prasajyate || upapannataraḥ pakṣo vicchinnānāṃ tatastataḥ | utpattyādisamāhāraḥ prāyaśo dṛśyate hyadaḥ || anekaśiṣyopādhyāyaiḥ śrotriyairāhṛto'paraiḥ | śakto racayituṃ śrutvā śākhāṃ tāṃ tāṃ kutaścana || upapannastadānīṃ ca dṛṣṭamūlaiḥ parigrahaḥ | niścayo'smākamapyadya yathā sambhavataḥ sthitaḥ || prayogadyotakā mantrā, dyotanaṃ tasya nāmataḥ | nate'dhikārotpattibhyāṃ prayogasyāsti sambhavaḥ || viśiṣṭadevatālābha ādhāre māntravarṇikaḥ | prakāśakatvānmantrasya tannirvahaṇahetukaḥ || yā siddharūpa ekasmin rūpāntaragatirbhavet | na sā svarūpanāśāya viśvajidvadhikāravat || pratipanne vidhau yuktaṃ tatsambandhārthakalpanam | gatirmantrārthavādebhyo na dṛṣṭā cedvidheḥ kvacit ||

2.6.18

“liṅādigamyaṃ bhagavānvidhiṃ smarati pāṇiniḥ | na śaktāste vidhiṃ vaktuṃ siddhavastvabhidhāyinaḥ || vyākhyeyo guṇavādena yo'rthavādādatatparān | artho'dhigantumiṣyeta kathaṃ syāttasya satyatā || bhindyādvākyaṃ na pratiṣṭhā sākāṅkṣā rātrayo yataḥ | viśeṣe tadgate yuktā vākyaśeṣāvagamyatā || steyādīnāṃ niṣedhe'pi vidhyantaragatirdhruvā | tataśca vākyabhedaḥ syānnopanyāsastataḥ samaḥ || vācaḥ stome prayujyante sarve mantravidhiśruteḥ | nāṣṭakādau viśeṣo'sti heturmantrasya bodhane || vinā sāmānyasambandhālliṅgaṃ ca viniyojakam | na ca nāstyasya sambandho vinā prakaraṇādibhiḥ parihāraṃ bruvantyatra kecittanmūlavādinaḥ | rātriṣu pratitiṣṭhantītyasatasveva liṅādiṣu || pañcamena lakāreṇa tadarthagatiriṣyate | patanti na mlecchitavā ityādiṣu tathā bhavet || ṛcāṃ vidhirucistome sarvadāśatayīriti | daśamyo maṇḍale'bhyastā varjitāḥ paṭhitā bahiḥ || sāmānyasambandhakārī samākhyaiveti gīyate | samākhyā gṛhyamantrāṇāṃ tena tenāsti karmaṇām || pañcāgnividyāśeṣatvaṃ hiraṇyastenanindayā | steno hiraṇyavākyasya, na vinā tanniṣedhataḥ || śeṣatvāvagamorthāttu tadakartavyatā tu yā | draḍhimne śeṣatāyāḥ, sā na punastadvirodhinī || nityānumeyapakṣo yo vā'pyāgamaparamparā | tayorandhapravāhatvaṃ na bhedaḥ kaścidīkṣyate || evaṃ ca sati yā gautamena pratyakṣavidhānatā gārhasthyasyoktā sā śabdasyāvyavahitavyāpārāmiprāyeṇa | śravaṇānantaraṃ yo'rthaḥ pratīyate sa pratyakṣaḥ | yastu pratīte'rthe tatsāmarthyaparyālocanayā gamyaḥ sa vilambitatvātpratipatterna pratyakṣa iti sarvamupapannam |

2.6.19

divāniśam | yasmiñjite jitāvetau bhavataḥ pañcakau gaṇāviti' | ayameva manaso jayo yo rāgadveṣayoḥ parityāga iti vakṣyāmaḥ” | kecidāhurādarārthaḥ pṛthagupadeśaḥ | etaddhi sarvakarmaṇāmanuṣṭhāna upayujyate, svapradhānaṃ ca agnihotrādikarmavat | sarvavarṇadharmaścāyaṃ sarvāśramadharmaśca | ataḥ sāmānyadharmalakṣaṇāvasare'sminnucyate | vayaṃ tu brūmaḥ | samādhiḥ śīlamucyate | tathāhi 'śīlasamādhāviti' dhātuṣu paṭhyate | samādhānaṃ ca mānaso dharmaḥ | yaccetaso'nyaviṣayavyāsaṅgaparihāreṇa śāstrārthanirūpaṇapravaṇatā tacchīlamucyate | dvandvaścāyamitaretarayoge | tena parasparasāpekṣayoḥ smṛtiśīlayoḥ dharmaprati prāmāṇyamevābhipretaṃ, na pūrvavannirvartakatvam | etaduktaṃ bhavati | samādhānavatī yā smṛtiḥ sā pramāṇaṃ na smṛtimātram | tena satyapi vedārthavittve yadatatparāṇāṃ smaraṇaṃ na taddharmamūlaṃ bhrāntyādisambhavācchāstrārthavidhānaśūnyānām | ca śabda iha paṭhyate | sa tadvidāmityasmādanantaraṃ draṣṭavyaḥ | vṛttānurodhāccaivaṃ paṭhitaḥ | samuccayārthaścāsau pūrvaprakṛtasya ca samuccetavyasyābhāvāttṛtīye pāde yatsādhūnāmityuktaṃ tatsamucinoti | atastrīṇi viśeṣaṇānyatrāśrīyante | viduṣāmupādhyāyādāgamitavidyānāṃ tathā tadabhyāsaparāṇāmanuṣṭhānaparāṇāṃ ca smṛtiḥ pramāṇam | etatsarvaṃ manvādīnāmāsīditi smaryate | nānyathā tatkṛteṣu grantheṣu śiṣṭānāṃ parigrahopapattiḥ | “yadyevaṃ spaṣṭameva vaktavyam, 'manvādikyāni dharmamūlamiti|' kimetena lakṣaṇena |”

2.6.20

satyam | yaḥ kathañcittatprāmāṇye vipratipadyeta taṃ prati nyāyaśāstraprasiddhaṃ prāmāṇyahetukathanametat | adyatve'pi yasyaitaddhetusadbhāvaḥ so'pi manvādivadgrāhyavākyaḥ syāt | tathā ca viduṣāṃ prāyaścittādyupadeśe | tathābhūtā eva pariṣattvena pramāṇībhavanti “eko'pi vedaviddharmaṃ yo vyavasyeddvijottama” iti | ata eva smartṛ parigaṇanā manurviṣṇuryamo'ṅgirā iti nirmūlā | tathā hi paiṭhīnasibaudhāyanapracetaḥprabhṛtayaḥ śiṣṭairevaṃrūpāḥ smaryante | na ca parigaṇanāyāmantarbhāvitāḥ | sarvathā yamavigānena śiṣṭāḥ smaranti vahanti vā evaṃvidhairguṇairyuktam | tena caitatpraṇītamiti tasya vākyaṃ satyapi pauruṣeyatve dharme pramāṇaṃ syāditi | smṛtiśīle ca tadvidām ityasyārthaḥ | adyatve ya evaṃvidhairguṇairyukta īdṛśenaiva ca hetunā granthamupanibadhnīyātsa uttareṣāṃ manvādivatpramāṇībhavet | idānīntanānāṃ tu yadeva tatra tasya bodhakāraṇaṃ tadeva teṣāmastīti na tadvākyādavagatiḥ | idānīntano hi yāvanmūlaṃ na darśayati tāvanna vidvāṃsastadvākyaṃ pramāṇayanti | darśite tu mūle pramāṇīkṛte granthe kālāntare yadi kathañcidaṣṭakādimūlatulyatā syāttadā teṣāṃ śiṣṭaparigrahānyathānupapattyā tanmūlānumānaṃ yuktam |

2.6.21

caśabdena vedavidāmiti sambadhyate | padadvayena śiṣṭatvaṃ lakṣyate | śiṣṭānāṃ ya ācāraḥ so'pi dharme mūlam | ācāro vyavahāraḥ anuṣṭhānam | yatra śrutismṛtivākyāni na santi śiṣṭāśca dharmabuddhyānutiṣṭhanti tadapi vaidikameva pūrvavatpratipattavyam | yathā vivāhādau kaṅkaṇabandhanādi māṅgalikatvena yatkriyate, yā ca kanyāyāstadaharvivāhayiṣyamāṇāyāḥ prakhyātavṛkṣayakṣacatuṣpathādipūjā deśabhedena, tathā cūḍāsaṅkhyādeśabhedaśca, yā cātithyādīnāṃ gurvādīnāṃ cānuvṛttiḥ priyahitavacanābhivādanābhyutthānādirūpā, tathā pṛṣṭhisūktaṃ tṛṇapāśyā'dhīyate aśvamedhamaśvaṃ yathā samarpayantaḥ | īdṛśa ācāraḥ | eṣo'pi hi svabhāvabhedena puruṣāṇāṃ manaḥsvāsthyadauḥsthyādibhedenānekarūpaḥ prativiśeṣamānantyādaśakye| granthenopanibaddhum | yadeva bahuśaḥ priyamasyetyupalakṣitaṃ tadevāvasarāntare viparītaṃ sampadyate | tathā paryupāsanaṃ gṛhasthenātitheḥ kriyamāṇaṃ kasyacitprītikaraṃ ‘mamāyaṃ bhṛtyavattiṣṭhati’, anyastvanyathā ‘niyantraṇayā na labhyata āsitumasminsannihita’ iti paryupāsanayaiva virajyati | na tatra sāmānyataḥ śakyaṃ vedānumānaṃ na viśeṣataḥ | aṣṭakādīnāṃ tu niyataikarūpasamastaprayogasmaraṇamityeṣa smṛtyācārāṇāṃ bhedaḥ | dharmamūlamityanuṣajyate | vedavidāṃ sādhūnāmiti ca | asyāśca dharmamūlatvaṃ prāmāṇyenaivetyāhuḥ | yatra hyevavidhānāmanuṣṭheye'rthe manaḥ prasīdati dveṣo na bhavati sa dharmaḥ | “nanu ca yasya pratiṣiddha evārthe manaḥ prasīdetsa dharmaḥ prāpnoti | vihite ca kiṅkathikā syān sa na dharma iti |”

Whatever Dharma for whatever person has been described by Manu,—all this is declared in the Veda; since the Veda embodies all knowledge.—(7)

2.6.22

evametadīdṛśānāṃ mahātmanāṃ matimanāṃ mahāprabhāvo manaḥprasādo yenādharmo'pi dharmatāmeti dharmaścādharmatāṃ na rogadveṣādidoṣavatām | yathā rumāyāṃ yatkiñciddravyaṃ praviśati tatsarvaṃ lavaṇasātsampadyate, evaṃ vedavidāṃ sahasotpannena manaḥparitoṣeṇa sarvaṃ nirmalīkriyate | ato yathā pratiṣiddhamapi grahaṇaṃ ṣoḍaśini vidhinā'nuṣṭhīyamānaṃ na doṣāya | na cātra grahaṇavadvikalpaḥ | pratiṣedhā hyātmatuṣṭivyatirekeṇānyatra viṣaye vyavasthāpyante | athavā naiva teṣāmadharme ātmā parituṣyati | yathā viṣaghnīmevauṣadhīṃ nakulo daśati nānyām | ata ucyate “nakulo yāṃ yāṃ daśati sā sā viṣaghnīti” | iha bhavantaścāhuḥ | ye vaikalpikāḥ padārthāsteṣu yasminpakṣe manaḥ prasīdati sa pakṣa āśrayitavyaḥ | vakṣyati ca dravyaśuddhau prāyaścitteṣu ca “tasmiṃstāvattapaḥ kuryādyāvattuṣṭikaraṃ bhavet” | athavā yo'śraddadhāno nāstikatayā tasyānadhikāramāha | nāstikasya hi na vaidikaṃ karma kurvato'pyātmā tuṣyati | atastena kriyamāṇamapi karma niṣphalameva | athavā sarvakarmaviṣayo bhāvaprasāda upadiśyate, anuṣṭhānakāle krodhamohaśokādi tyaktvā pramuditena bhavyam | ataśca śīlavadasyāḥ sarvaśeṣatayā dharmamūlatvābhidhānam |