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(C) Thirdly, as regards the Names, they are never found apart from verbs, and hence, like verbs, they have their character of being the ‘root of Dharma’ well established, Then again, as a matter of fact, the accessory details of sacrifices are generally enjoined through these names (of sacrifices); e.g., (a) ‘In the Śarat season one should perform the sacrifice,’ (b) ‘one desirous of Kingdom of Heaven should perform the Vajapeya’ [in the former we have the injunction of the time of performance, and in the latter, of the Result, and both are mentioned along with the name of the sacrifice ‘Vājapeya’].

Thus it is proved that the ‘entire Veda’ is the ‘root of Dharma.’

Other people have taken the word ‘entire’ as added with a view to the possible objection that no knowledge of Dharma is provided by the Vedic passages laying down the Shu??a (Śyena?) and such other objectionable acts, or by the Prohibitions — such as ‘one should not eat garlic.’

The objection anticipated by these people is as follows: —

“The Śyena and other sacrifices of the kind are in the form of malevolent spells; and partaking of the character of murder, they are distinctly of the nature of ‘Himsā’ (Injury); and since all form of injury is cruel, and all evil spells have been prohibited, these sacrifices must be ‘Adharma,’ the opposite of ‘Dharma’ (sinful). [And since the Veda lays down such sacrifices] the ‘entir’ Veda cannot be the ‘root of Dharma.’ Por ‘Dharma’ has been explained as ‘what should be done,’ and certainly the killing of the Brāhmaṇa is not ‘what should be done.’ How then can the passages laying down such acts be the ‘root of Dharma’? Further, even the animal-sacrifices — Agniṣomīya and the rest, — involve the killing of animals, and as such are very far removed from the character of ‘Dharma.’ That killing is sinful is admitted by all enquiries. To this end it has been said ‘where the killing of living beings is Dharma, what can be Adharma?’”

Now how is this objection anticipated? It is anticipated (say these other people) by the adding of the epithet ‘entire.’ There is no other use for this epithet.

It might be asked why no reason has been given [by Manu, why and how the entire Veda is the root of Dharma]; but our answer is that this is a work in the form of Precept, and as such states well-established conclusions; and those persons who seek after the ‘why’ and ‘wherefore’ of these conclusions are instructed by Pūrvamīmāmsā.’We have already said that this work is addressed to persons who are prepared to learn tilings from Precept alone.

The author of the Vivaraṇa however puts forward a few arguments also: — It has been argued by the opponent that the Śyena and other such sacrifices, being prohibited, must be ‘adharma’ sinful. This is quite true. But even though these acts are prohibited, yet in certain cases it so happens that some people may have their animosity too strong to allow of their submitting to the general prohibition of killing, — in such other passages has ‘no living beings should be killed,’ — and such persons derive from the Śyena, the pleasure of killing their enemy; and to that small extent, as conducive to this pleasure, the Śyena may be regarded as ‘dharma’; so that the passage prescribing the Śyena does not cease to be the ‘source of Dharma.’ Secondly, as for prohibitions, it is only a person who is moved by passion to do the killing that is guided by the prohibition; and the acting up to the prohibition only consists in not doing what is prohibited [and this desisting from the prohibited act is meritorious, Dharma ] Thirdly, the prohibition of killing does not apply to the killing that is done in course of the and other such offerings; and what is prohibited by the general prohibition of killing is only that killing in ordinary practice which is done through malice. That killing, on the other hand, which is distinctly enjoined and has scriptural sanction, can never form the subject of prohibition; specially as the prohibition has its use in connection with ordinary killing. Nor is it possible to deduce the sinfulness of the scriptural killing, on the analogy of ordinary killing, from the general proposition that ‘all killing is sinful.’ Because what makes the killing sinful is not merely its character of ‘killing,’ but also the fact of its being prohibited; and we have already pointed out that the prohibition does not apply to the scriptural killing.

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Some people explain the word ‘mūla,’ ‘root’ to mean cause; — the meaning being that ‘of Dharma Veda is the root, — the basis, the cause — either directly or indirectly.’ It is the ‘direct cause of Dharma’ in such passages as ‘one should study the Veda,’ ‘one should get up the Ṛgveda, etc.’; and it is the ‘indirect cause’ when it points out the detailed form of the Agnihotra and such other acts.

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‘Smṛtiśīle ca tadvidān’ — ‘Conscientious Recollection of persons versed in the Veda’; — ‘Smṛti,’ ‘Recollection’ is the idea that one has of what has been apprehended before. — The pronoun. ‘tat’ (in the compound ‘tadvidām’) stands for the Veda; and those who know the Veda are called ‘Vedavidaḥ,’ ‘versed in the Veda.’ The meaning thus is that another ‘authority’ (means of knowing) for Dharma. consists in the idea, ‘this should be done, that should not be done,’ entertained by people learned in the Veda.

“It has been held that Recollection is not a reliable means of knowledge; and the reason for this that is given is that Recollection only serves to recall what has been apprehended by other means of knowledge, and does not lead to the apprehension of anything new.”

This is true; for the persons to whom the recollection belongs, it is the original means of knowledge — Trustworthy Assertion or Perception, etc. — that constitutes the reliable source of knowledge; and one’s own Recollection is not a reliable source of knowledge for himself. But for us (ordinary mortals), it is the Recollection of Manu and such other persons that forms a reliable source of knowledge; we have no other means, except the said Recollection, for knowing that the Aṣṭakā and such other acts should be done. That the Recollection of Manu, etc., was actually in a certain form, we learn from the assertions made by themselves that have come down to us through a long line of tradition. And from this Recollection we come to the conclusion that the subject-matter of them was actually apprehended by Manu, etc., by the ordinary means of knowledge; and this is indicated by the fact of the Recollection being there, and no.Recollection being possible without previous apprehension.

“It is quite possible that Manu and others have compiled their ‘Recollections’ from imagination, without having actually apprehended what they speak of; in the same manner as certain poets compose a story after having created the whole plot from imagination.”

The answer to this is as follows: — This might be so, if the works under consideration did not contain teachings regarding what ‘should he done.’ Teachings regarding what should he done are meant to lead to the performance of those acts; and certainly no ìational person can ever perform what is taught on an imaginary basis.

“But people might he led to perform it by mistake.”

One man might fall into such a mistake; that the entire world has fallen into a mistake, and this mistake has persisted ever since the beginning of creation, — this would certainly be a most extraordinary presumption. And when it is quite possible that the assertions of Manu, etc., are based upon the Veda, there is no room for the assumption that in following them.people have fallen into a mistake. We also do not admit that Manu and others directly perceived the Dharmas; because ‘Perception’ is that cognition which follows when the sense-organs are in contact with the objects cognised; and certainly no such contact with the sense-organs is possible for Dharma, for the simple reason that it is what should be done, and what should be done is not an accomplished entity, and it is only an accomplished entity that comes into contact with anything. It is true that (though perception does not apprehend non-existent things) Inference and the other means of cognition do bring about the apprehension of things not existent at the time, — e.g., when people see a line of ants moving along with their eggs, they infer the coming rain; but even these latter means of cognition do not provide any knowledge of what should be done.

All this leads, us to conclude that, in as much as the Recollection pertains to what should be done, it must have a source that is similar to itself; and such source can be the Veda only. The Veda that we thus infer (to be the source of the Recollections) must have been directly perceived by Manu and others and the Vedic texts in which the Dharmas laid down in the Smṛtis were originally prescribed (and which we do not find in the Vedas now) must have been contained in such Rescensions as have been lost.

On this point, the following alternative views suggest themselves as possible: —

(a) The Rescensions may be one or several; and it is inferred that from among these some contain the injunction of the Aṣṭakā and some that of others. (b) Or, it may be that all the Rescensions are available even at the present day; but the details of the Dharmas are scattered about among them; so that while one Rescension contains the originative injunction of the Aṣṭakā, another contains the injunction of the substance to be used at it, a third enjoins the Deity, and yet another lays down the Mantra; and what Manu and other compilers have done is to bring together in one place all these scattered details, with a view to make them more easily understood. (c) Or, that the Dharmas in question have their origin only in the indications of Mantras and Arthavādas. (d) Or, these Dharmas, having been performed by men from time immemorial, and having been handed down by an unbroken line of tradition, must be regarded to be as eternal as the Veda itself. (e) Or, the action of Manu and others also, like that of ourselves, must have been based upon the authority of some other source, and as such their assertions must be based upon such Vedic texts as have always been assumed by inference (and never actually perceived by any one in any Veda).

These and such other alternative views have been fully considered by the author of the Vivaraṇa; and the definite conclusion arrived at is as follows: — The performance of the Aṣṭakā and such other acts laid down in the Smṛtis must be regarded as sanctioned by the Veda; because they are found to be connected with purely Vedic injunctions, on perceiving which latter the performers undertake the performance. The said connexion we have already shown above; — in some cases what is prescribed in the Veda is subservient to what is laid down in the Smṛti, and sometimes it is the contrary; sometimes the Veda contains the originative Injunction of the act in question, sometimes its qualifying conditions, and sometimes it lays out a mere Arthavāda, an eulogistic description. In this manner all those acts that are prescribed in the Smṛtis are connected with Vedic injunctions.

We have discussed this matter fully in the as follows: —

‘Between what is laid down in the Smṛti and what is prescribed in the Veda, there is a close connection. There is not much difference between the two, either as to the character of their performers or to the nature of the acts themselves. Those same persons who perform the acts prescribed in the Veda, — if they also do what is mentioned in the Smṛtis, it follows that these latter have their source in the Veda. The principal criterion of the authoritative character of a certain text is its acceptance by persons learned in the Veda; and the fact of the performing agents being the same in both cases has been put forward (in the Pūrvamīmānsā Sūtra 1.3.2) as a ground for inferring the existence of Vedic texts in corroboration of the Smṛtis.’

For going any further than this and for coming to particulars (as to where these corroborative Vedic texts are to be found etc., etc.), there is no reasonable ground; nor is there any necessity (it being sufficient for our present purpose that all that is contained in the Smṛti has its source in the Veda).

It is quite possible that certain rescensional texts of the Veda may have been lost. Even at the present day we find several such texts as are read by very few students. And some people have held that what the authors of the Smṛtis have done is to bring together the purely injunctive passages, shorn of their accompanying arthavādas, contained in such rescensional texts as were found by them to be likely to be lost (for want of learners). Āpastamba (1.4.10) for instance, says — ‘the injunctions are those laid down in the Brāhmaṇas, — their exact words have been lost — but they can be inferred from the details of the actual performance.’

But this theory involves many impossible and unheard of assumptions, such as the neglect of, and the total disappearance of all the learners of, just that Vedic text which was the most useful, being that in which were declared all those Dharmas pertaining to castes and life-stages that are set forth in the Smṛtis and the Gṛhyasūtras.

The other view however is more reasonable, — that learned persons, who have formed definite conclusions of their own on all important matters, should compile a practical compendium of all such injunctions as are scattered over (in various sections of the Veda), beset with arthavādas, and difficult to determine what is conducive to the good of man and what is meant only to complete the sacrificial performance.

But under this hypothesis also, there is this difficulty, that in cases where the Smṛti rule runs counter to a Vedic rule, hoth would have to be regarded as equally directly Vedic, and as such representing optional alternatives; so that the Smṛti could not be set aside by the Veda. And this certainly cannot be accepted by the learned. In fact the authors of the Smṛtis themselves admit that the basis of the Smṛti in the Veda is only inferred, and that the former is always set aside in favour of the latter. For instance, Gautama says (3.35) — ‘There is only one life-stage, say the revered Teachers; since the householder’s life is the only one that is directly enjoined.’ If Manu and the other writers (who speak of four life-stages) had actually found the Vedic texts (upon which they based their division of the four stages), — then what would be the sense of the expression that ‘the house-holder’s life is the only one that is directly enjoined (by the Veda)’? For according to the hypothesis under discussion all the four stages would be equally directly enjoined. [Nor is the above-quoted Sūtra the statement of a foreign opinion.] In fact it embodies Gautama’s own opinion, which he has put forward as the opinion of ‘revered teachers.’ This is clear from the fact that he has begun the section with the statement ‘Now as regards the various views that h ave been held regarding the life-stages’ (3.1), and he has concluded with the Sūtra (3.35) quoted above.

The authoritative character of Mantras and Arthavādas (as means of knowing Dharma) is not inconsistent. Though it is true that Arthavādas only serve to eulogise what has been enjoined by an Injunctive sentence, and they do not exercise the function of enjoining anything, — yet there are instances in which even the connection of the Arthavāda with an Injunctive sentence is not possible unless the former has afforded some; idea of an injunction in regard to something expressed by its words. For instance the Arthavāda passage ‘Theft of gold, drinking of wine, etc., etc.’ (Upaniṣad, 5.10.9) cannot be understood as pertaining to the Injunction of the ‘Science of the Five Fires,’ until it is known that the ‘theft of gold’ and the rest are prohibited; the sense of the whole being that ‘he who studies this science of the Five Fires does not fall, even though he commits the theft of gold, etc., or associates with persons who have committed them — otherwise he does fall’?

“Who has laid down the law that in the said passage the Injunction is conveyed, not directly by the Arthavāda itself, but by the fact of its being connected with another Injunctive passage? As a matter of fact, the passage itself contains an independent finite verb of its own — ‘these four fall’ [and this would serve as the direct prohibition). It might be argued that the verb does not contain the Injunctive affix: But the passage ‘they obtain a standing who per form the Rātrisatra’ also contains no verb ending with the Injunctive affix. It might he argued that — ‘in the case of the Rātrisatra, the need for a qualifying condition being distinctly felt, the two sentences (they obtain a standing and they perform the Rātrisatra) come to be taken as syntactically connected, and the necessary injunction is got at by assuming the verb to contain the Let ending.’ — But the same may be said in regard to the passage in question also. In fact, there are several injunctions of substances and deities that are obtained from Arthavādas. In a case where the Arthavāda is distinctly subservient to an Injunctive passage, — since this latter injunction would be in need of the mention of a substance or a deity (for the act enjoined) [that may be found mentioned in the corresponding Arthavāda], it may not be improper to take the Arthavāda as simply serving to supply the needs of the corresponding Injunction (and not as enjoining anything independently by itself). In the present instance however (of the Arthavāda passage ‘the theft of gold, etc., etc.’), if we are to seek for an injunction that has no connection with the Arthavāda (and this injunction were sought to be derived from the words of the Arthavāda itself), then this would give rise to a syntactical split; hence it cannot be taken as subservient to the main subject-matter of the context (i.e., the science of the Five Fires); and in the absence of such subserviency, the Arthavāda could not provide any idea of the Prohibition. This is the point on which the case of the Arthavāda in question is not analogous to that of the sentences — ‘One should put in wet pebbles’ and ‘Butter is glory’ [where the connection between the two is quite clear].”

This is not right; for even though the Arthavāda has a distinct meaning of its own, yet since its connection with the Injunction is based upon syntactical connection, there can be no room for any objection as regards syntactical split.

As regards the Mantras, they are, by their very nature, indicative of the form of action; and since the action cannot be got at from any other sources, we are led to assume an act indicated by the Mantra, specially with a view to justify its indicative character. And since in connection with the Aṣṭakā, it is not possible to have an indication of such origination and qualifying condition as are absolutely nonexistent, wo take the Mantras as suggestive of the action, its qualifying condition and its very origination. It is in this way that Injunctions are accepted as supplied by the words of a Mantra. As for instance, the injunction of the Deity of the Āghāra offering (is supplied by the Mantra ‘Ita Indra urdhva, etc., etc.’)

It is admitted on all hands that Dharma has four ‘feet’; now, it is only a small portion of this vast fabric of Dharma that has been directly prescribed in the Veda; and the source of the knowledge of all the remaining factors also must be similar in character to the Veda, for the simple reason that the factors of Dharma can only be known through some sort of an injunction. So that (directly or indirectly) the connection (of Dharma) with Veda is inevitable.

Now (as regards the work of Manu) what happened was that Manu got together pupils who had studied several Vedic texts, as also other Vedic scholars, and having heard from them the several texts, he compiled his work; and he has therefore clearly stated that Vedic texts are the source of what he has written, and thereby established the trustworthy character of his work. Others that came after him performed the several duties, relying upon Mann’s own words, and did not try to trace his words to their source (in the Veda). All this is what we infer (from the circumstances of the case).

Thus even in cases where a Smṛti rule may run counter to what is found to he laid down in the Veda, both must he equally ‘Vedic’ [since the Smṛti also is based upon Vedic texts actually found by the writer]; and yet it is quite reasonable that the former should he discarded in favour of the latter; for when all that we need for the performance of a certain act is found by us in the Vedic text itself, there is no desire on our part to seek for, and infer the existence of, any other Vedic texts (in support of anything that may he found in the Smṛtis). Just as in the case of the Sāmidhenī verses, though the two numbers, seventeen and fifteen, are both equally mentioned in available Vedic texts, yet when we have once found that the number fifteen is applicable to the action in hand, we have no desire to have recourse to the number seventeen, even though this also is directly mentioned in the Veda. Then again, it is only natural that what is directly expressed by the words of a text should set aside what is only indirectly indicated by the requirements of what has been directly expressed, this indicated factor being admittedly remoter and hence weaker than the directly expressed one. But this does not mean that what is indirectly indicated has no force at all. In fact such a case would be analogous to the case where, even though the employment of the details of the archetypal sacrifice at the ectypal one is admissible by the general injunction (that ‘the ectype should be performed in the manner of its archetype’), yet when any such archetypal details are found to be incompatible with those that may be found to be expressly prescribed specifically in connection with ectype, the former are unhesitatingly discarded. [Similarly when the indicated factor is incompatible with the expressed one, it is discarded.]

Under the view [previously put forward as (d)] that the Smṛtis are based upon an unbroken Unit of performers, the position of the Smṛtis would be no better than that of mere current tradition, which does not, at any stage (however longstanding it may have become), attain reliability (based upon direct Vedic support).

The other view [put forward as (e)] also, according to which Vedic texts in support of what they did and wrote were always inferred by Manu and others, — does not differ very much from the view that they are based upon tradition. We have proceeded to examine the source of the Smṛti or Recollection of Manu and others; and if they also only inferred the Vedic texts, just as we are doing now, then, like ourselves, they also would not be recollectors (of Vedic texts). Nor is it possible to infer a thing that has never been directly perceived by any one; as no affirmation (and hence no premiss) could be possible with regard to such a thing. As regards the inference (that has been cited by Śabara), of the motion (of the Sun) and such other things, a general connection (between motion and change of location) is always perceived; or such motion may be deduced from Presumption based on apparent inconsistency. Such basis of presumption however is not available in the case in question.

From all this it follows that in the matter of Dharma, there is certainly some sort of connection between Manu and others and the Veda; but the exact character of this connection we are unable to ascertain. In fact, when persons learned in the Veda have the firm conviction that a certain act should he done, it is only right to assume that this conviction is based on the Veda, and not upon a misconception; it is only thus that wo would be assuming a source of knowledge in keeping with the character of the knowledge itself. And this assumption rests upon the possibility of such source being found in Vedic texts, in the form of mantras and arthavādas scattered far and wide by reason of lapses (of time, etc.). In some cases we also find direct Vedic Injunctions themselves, as the source (of what is found in the Smṛti); e.g., the injunction that ‘one should not converse with a woman in her courses,’ which is found in the Veda in connection with Upanayana and Study (supplies the basis for the general prohibition of such conversation, contained in the Smṛtis).

What we have stated here is only a small portion of this vast subject; more of this should be learnt from the Smṛtiviveka [as follows]: —

‘The view that some Vedic texts have become lost is not accepted by me; as this view necessitates several unwarrantable assumptions. It is far more reasonable to accept the view that the Smṛtis have brought together the injunctions of actions scattered about here and there. In fact even at the present day we find that a person who is surrounded by several Vedic scholars and teachers is capable of composing works after having heard from those persons the several Vedic texts. It is only natural that persons who have actually seen the writer at the time, basing his statements upon direct Vedic texts should accept them as trustworthy; and we also come to have due confidence in them as far as possible. As a matter of fact, the details of performance are indicated by Mantras; and there is indication of them also by Names; there can be no performance, unless there is some sort of indication regarding the nature of the action and the qualifying conditions. For instance, the connection of a particular deity with the Āghāra -offering is indicated by the words of a Mantra; and the reason for this lies in the indicative character of Mantras, which character becomes possible only if the Deity is taken to be indicated by them. When one action enters into the constitution of another well-accomplished one, it does not interfere with the form of this latter [so that when a Deity indicated by the Mantra is introduced into an action enjoined by a distinct Injunctive passage, it does not interfere with the nature of this action]. For instance, in connection with the Viśvajit sacrifice, we find that the desirable result proceeding from it is got at from sources other than its originative Injunction. Thus it is quite reasonable to assume details in connection even with a well-established injunction, specially when the needs of the Injunction are not supplied even by Mantras and Arthavādas.

‘[An objection is raised] —

“The revered Pāṇini has laid down that Injunction is expressed only by the Injunctive and other cognate affixes. So that Mantras and Arthavādas, describing as they do only accomplished entities, can never express an injunction. If then, from theArthavāda, which is not directly injunctive, some sort of Injunction were deduced by means of an indirect interpretation put upon the Arthavāda, — how could any reliance be placed upon such an Injunction? In fact such an interpretation would lead to a syntactical split; specially as (in such arthavādas as they obtain a standing who perform the Rātrisatra) the Rātris tra offerings do not necessarily stand in need of the ‘standing.’ In fact it is only a detail of the direct Injunction (and not that of the vāda) which can be accepted as indicated by supplementary sentences. As regards the prohibition of Theft, etc. (which has been sought to be deduced from the Arthavāda passage ‘the theft of gold, etc., etc.’), this will certainly be amenable to a direct Injunction; and as in the event of the arthavāda being made to yield the necessary injunction, syntactical split would be inevitable. Nor is there any analogy between the Vācastoma and the Aṣṭakā; for in the sacrifice all the details are performed in accordance with injunctions deduced from mantras; while in the case of the Aṣṭakā there are no grounds for regarding the mantra as indicative of any details of performance. Further, no indicative power of the mantra can prompt one to any course of action, unless there is some sort of a general connection; and in the case in question there is no such connection either of context or of any such factor.”

‘To the above objection the following reply is given by those who hold the view that also are the source of Dharma: — (a) In the case of the passage “they obtain a standing, etc.,” even though there is no directly injunctive agency in the form of the Injunctive affix and the rest, yet the idea of injunction is held to be supplied by the conjugational affix let (in the verb “upayanti,” “offer”). (b) Similarly in the case of the verb “patanti” “they fall” (occurring in the passage “Theft of gold, etc.”), or in that of the verb “use corrupt words” (occurring in another arthavāda passage), (c) In connection with the Vācastoma, we have the distinct injunction beginning with the expression ‘sarvadāśa ṭayīḥ anubrūyāt,’ — this name “dāśatayī” being applied to the ten Ṛk. verses selected each out of the ten maṇḍalas of the Ṛgveda. (d) As regards the general connection (of the mantra) with the action, this is said to be brought about by the force of the Name, — the Gṛhyamantras being named after the acts (with which they are connected). (e) As regards the arthavāda passage “Theft of gold, etc., etc.,” that this is subservient to the Science of the Five Fires is indicated by the fact that it contains a deprecation of the said Theft, etc.; and this cannot be possible except when the Prohibition (of the Theft, etc.) is also implied. That the passage is subservient to the Science of Five Fires is indicated by the trend of the whole context; and the idea that the Theft, etc., should not be done serves to emphasise the said subserviency; and there is no incompatibility between these two [the idea of subserviency and that the acts should not be done ]. Lastly, as regards the view that the Vedic texts in corroboration of the Smṛti rules h ave always been inferred (and never actually found by any one in the Veda), — it stands on the same footing as the notion of long-standing tradition; both would be of the nature of the “blind following the blind”; and we do not perceive any difference between these two views.’

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