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
Quả thật, trong cả bốn bộ Veda, cũng như trong các Dharmaśāstra, trong mọi Vedāṅga (các chi phần phụ trợ), và trong bất cứ điều gì phù hợp với Veda—đều có thể thấy, hoặc phải hiểu là có thẩm quyền, giáo huấn/điểm này.
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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.