Shloka 27
Adhyaya 4 — Jaimini Meets the Dharmapakshis: Four Doubts on the Mahabharata and the Opening of Narayana Doctrine
चतुर्ष्वपि हि वेदेषु धर्मशास्त्रेषु चैव हि ।
समस्तेषु तथाङ्गेषु यच्चान्यद्वेदसंमितम् ॥
caturṣv api hi vedeṣu dharmaśāstreṣu caiva hi /
samasteṣu tathāṅgeṣu yac cānyad veda-saṃmitam
まことに、四ヴェーダのすべてにおいて、またダルマ・シャーストラにおいて、さらに諸補助学（ヴェーダーンガ）のすべてにおいて、そしてヴェーダに合致するあらゆるものにおいて—この教え／要点は見いだされ、あるいは権威あるものとして理解されるべきである。
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FAQs
The verse asserts a standard of legitimacy: teachings about dharma are to be grounded in the four Vedas and supported by Dharmaśāstra and the Vedāṅgas; additionally, any other instruction is acceptable insofar as it is veda-saṃmita—consistent with Vedic principles. Ethically, it promotes disciplined discernment rather than novelty or mere custom as the basis of right conduct.
This is best classed under Dharma/ācāra instruction rather than the core pañcalakṣaṇa topics (sarga, pratisarga, vaṃśa, manvantara, vaṃśānucarita). Indirectly, it functions as a hermeneutic rule used when narrating genealogies or manvantaras: the Purāṇa positions itself as aligned with Veda (veda-saṃmita) to claim authority.
Esoterically, it encodes a hierarchy of pramāṇa (means of valid knowledge): Śruti (Veda) is the anchor, while Smṛti (Dharmaśāstra) and Vedāṅgas operationalize it. The phrase veda-saṃmita implies an inner “measure” or consonance—suggesting that even diverse teachings must resonate with an underlying Vedic order (ṛta/dharma) rather than contradict it.