itihāsa-purāṇa-jñāḥ smṛti-siddhānta-vedinaḥ |
vāsudeva-priyā ye ca tad-uktaṁ vaidikaṁ bhavet ||
(Padma Purāṇa; cited in Hari-bhakti-vilāsa: 12.416)
“The directive of one who is learned in the Itihāsas and Purāṇas, knowledgable in the siddhānta of the Smṛti, and dear to Vāsudeva shall be Vedic.”
saṁspṛṣṭvā vaiṣṇavān viprān viṣṇu-śāstra-viśāradān |
cīrṇa-vratān sadācārāṁs tad-uktaṁ yatnataś caret ||
(Kūrma Purāṇa; cited in Hari-bhakti-vilāsa: 12.415)
“After inquiring from Vaiṣṇava brāhmaṇas who are well-verses in Viṣṇu-śāstra, who have performed vratas [themselves], and who are of proper conduct (sadācāra), carefully follow their statements.”
vidharmaḥ para-dharmaś ca ābhāsa upamā chalaḥ |
adharma-śākhāḥ pañcemā dharma-jño’dharmavat tyajet ||
dharma-bādho vidharmaḥ syāt para-dharmo’nya-coditaḥ |
upadharmas tu pākhaṇḍo dambho vā śabda-bhic chalaḥ ||
yas tv icchayā kṛtaḥ pumbhir ābhāso hy āśramāt pṛthak |
svabhāva-vihito dharmaḥ kasya neṣṭaḥ praśāntaye ||
(Śrīmad Bhāgavatam: 7.15.12–14)
“Vidharma, para-dharma, ābhāsa, upamā (upadharma), and chala—a knower of dharma should avoid these five branches of adharma, which are indeed [also] adharma. That which [although performed with the idea that it is dharma in actuality] opposes dharma is vidharma [“contrary dharma”]. That which is enjoined for others is para-dharma [“another’s dharma”]. Heresy and pretension are upadharma [“apparent dharma”]. Distortion of [the intended meaning of] words [in śāstra] is chala [“deceit”]. That done by one’s own wish which is contrary to one’s āśrama is ābhāsa [“a semblance of dharma”]. For whom is the dharma enjoined by one’s svabhāva incapable of pacification [i.e., who will not find peace by adhering to their own dharma]?”
duṣkaraṁ parama-jñānaṁ tarkeṇātra vyavasyati |
śrutir dharma iti hy eke vadanti bahavo janāḥ |
na tv etat pratisūyāmi na hi sarvaṁ vidhīyate ||
(Mahābhārata: 8.49.48–49)
[Bhagavān Śrī Kṛṣṇa recounts to Arjuna a statement of Indra:] “Complete understanding [of dharma] is difficult to attain. In this regard [i.e., in regard to proper understanding of dharma] one ascertains it with reasoning. Many persons says, ‘Dharma is śruti.’ While I do not oppose this [i.e., this view], it is not applicable to everything.”
śruti-smṛti-sadācāraḥ svasya ca priyam ātmanaḥ |
samyak saṅkalpajaḥ kāmo dharma-mūlam idaṁ smṛtam ||
(Yājñavalkya-smṛti: 1.7; cited in the Bhāvārtha-dīpikā, Krama-sandarbha-ṭīkā, and Sārārtha-darśinī-ṭīkā to Śrīmad Bhāgavatam: 7.11.7 and Bhakti Sandarbha: 58)
“The Śruti, the Smṛti, proper conduct (sadācāra), the satisfaction of one’s own mind, and desire arising from proper resolve—these are known as the basis [i.e., the pramāṇa, the means of knowing] of dharma.”
vedo’khilo dharma-mūlaṁ smṛti-śīle ca tad-vidām |
ācāraś caiva sādhūnām ātmanas tuṣtir eva ca ||
(Manu-smṛti: 2.6; cited in the Bhāvārtha-dīpikā, Krama-sandarbha-ṭīkā, and Sārārtha-darśinī-ṭīkā to Śrīmad Bhāgavatam: 7.11.7 and Bhakti Sandarbha: 58)
“The basis of dharma is the entire Veda, the Smṛti [i.e., the Smṛti-śāstras] and the sensibility of those who known it [i.e., of those who know the Veda], the conduct of the sādhus [i.e., sadācāra], and satisfaction of [one’s own] mind.”
dharma-mūlaṁ hi bhagavān sarva-vedamayo hariḥ |
smṛtaṁ ca tad-vidāṁ rājan yena cātmā prasīdati ||
(Śrīmad Bhāgavatam: 7.11.7; cited in Bhakti Sandarbha 58)
“O King, the basis of dharma [i.e., the pramāṇa, the means of knowing dharma], by which the ātmā [i.e., the mind] is satisfied, definitively is Bhagavān, Hari, the embodiment [i.e., the source] of all the Vedas, and that which is remembered by those who know him [i.e., the Smṛti-śāstras].”
yasya nāsti svayaṁ prajñā śāstraṁ tasya karoti kim |
locanābhyāṁ vihīnasya darpaṇaḥ kiṁ kariṣyati ||
(Cāṇakya-nīti-darpaṇa: 10.9)
“What does the śāstra do for he who himself has no discernment [alt., intelligence]? What can a mirror do for he who has no eyes?”
tasmāc chāstraṁ pramāṇaṁ te kāryākārya-vyavasthitau |
jñātvā śāstra-vidhānoktaṁ karma kartum ihārhasi ||
(Śrīmad Bhagavad-gītā: 16.24)
“Therefore, śāstra is the pramāṇa [i.e., means of knowledge] in determining what is to be done and not to be done. By understanding the stated injunctions of the śāstra hereto [i.e., in regard to karma], you become fit to perform it.”
āstikyam asti vedaika-gamyaṁ vastv iti niścayaḥ |
(Ahirbudhnya-saṁhitā: 31.28)
“Āstikya is conviction that there is a reality knowable only through the Vedas.”
