smṛtaṁ ca tad-vidāṁ rājan

sarva-vedamayo hariḥ

smṛtaṁ ca tad-vidāṁ rājan

yena cātmā prasīdati

For those who know the Lord, the Lord is the cause and proof of dharma since he is essence of all the Vedas and he is the smṛti scriptures as well. By this dharma, the mind is pleased.

 

The Lord is certainly the cause and the proof (mūlam) of dharma, since he is the essence of the Vedas. This means that without devotion to the Lord, dharmas cannot succeed. He is also the smṛti scriptures (other than the Vedas) for those who know that Lord Viṣṇu is the source of the Vedas (tad-vidām). This excludes those smṛti scriptures which prescribe vows on the Aṣṭamī day with Rohiṇī constellation mixed with the Saptamī day, or offerings to the Pitṛs, which are devoid of worship of Viṣṇu at the beginning of the ceremony. By this the mind (ātmā) is pleased. This is similar to the statement sa vai puṁsāṁ parodharmo yato bhaktiradhokṣaje. ahaitukyapratihatā yayātmā suprasīdati (SB 1.2.6) The word su in suprasīdati indicates that the mind is not pleased with karma mixed with bhakti or bhakti mixed karma as much as it is pleased with pure bhakti. And dharma without bhakti should not be accepted. Yajñavalkya says:

 

Śruti-smṛti-sadācāraḥ svasya ca priyam ātmanaḥ

samyak saṅkalpa-jaḥ kāmo dharma-mūlam idaṁ smṛtam

 

The Vedas, smṛti scriptures and proper conduct are pleasing to the mind. Desires arising from firm determination (following principles of dharma) are considered the root of dharma.

 

Manu says:

vedo ’khilo dharma-mūlaṁ smṛti-śīle ca tad-vidām

ācāraś cāpi sādhūnām ātmanas tuṣṭir eva ca

 

All the Vedas, smṛti and conduct are the root of dharma for those who know. The conduct of the well-behaved is satisfying to the mind.

 

However Nārada’s statement that the root of dharma is the Supreme Lord is a superior idea. Narasiṁha Purāṇa says:

 

sanakādayo nivṛttākhye te ca dharme niyojitāḥ

pravṛttākhye marīcyādyā muktvaikaṁ nāradaṁ munim

 

Sanaka and others were engaged in the dharma of renunciation and Marīci and others were engaged in the path of enjoyment through dharma. Only Nārada was free of both of these.

 

Thus Nārada is superior to both Yajñavalkya and Manu since he is aware of the essence of all dharmas.

|| 7.11.8-12 ||