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=== शिष्टाचारः ॥ Shistachara ===

=== शिष्टाचारः ॥ Shistachara ===

Shistachara is founded in turn on Shrutis and Smrtis (which are again based on Shrutis). Kurma Purana and Manu define who a शिष्टाचारः or a person of virtuous conduct is, as follows<ref name=":4" /><blockquote>धर्मेणाधिगतो यैस्तु वेदः सपरिबृंहणः । ते शिष्टा ब्राह्मणाः प्रोक्ता नित्यमात्मगुणान्विताः ।। २४.१७ </blockquote><blockquote>dharmēṇādhigatō yaistu vēdaḥ saparibr̥ṁhaṇaḥ । tē śiṣṭā brāhmaṇāḥ prōktā nityamātmaguṇānvitāḥ ।। 24.17</blockquote><blockquote>तेषामभिमतो यः स्याच्चेतसा नित्यमेव हि । स धर्मः कथितः सद्भिर्नान्येषामिति धारणा ।। २४.१८ (Kurm. Pura. 24.17-18)<ref name=":6" /></blockquote><blockquote>tēṣāmabhimatō yaḥ syāccētasā nityamēva hi । sa dharmaḥ kathitaḥ sadbhirnānyēṣāmiti dhāraṇā ।। 24.18 (Kurm. Pura. 24.17-18)</blockquote>One who is knowledgeable in the dharmic concepts given in Vedas and Paribhrimhanas (परिबृंहणः । Includes the vedic extensions such as Ramayana and Mahabharata Itihasas and Purana texts), and who is filled with Atmagunas (such as Ahimsa, Daya, Satya and eight such others) engrossed in pursuing the knowledge of Brahman (Brahmana) is called Shista (शिष्टः). It is laid down that the views  (policies) held by these Shistas, which are ever present in their Antakarana (Chetas), are called Dharma by scholarly people and not the views of those who live otherwise.<ref name=":5" />

Shistachara is founded in turn on Shrutis and Smrtis (which are again based on Shrutis). Kurma Purana and Manu define who a शिष्टाचारः or a person of virtuous conduct is, as follows<ref name=":4" /><blockquote>धर्मेणाधिगतो यैस्तु वेदः सपरिबृंहणः । ते शिष्टा ब्राह्मणाः प्रोक्ता नित्यमात्मगुणान्विताः ।। २४.१७ </blockquote><blockquote>dharmēṇādhigatō yaistu vēdaḥ saparibr̥ṁhaṇaḥ । tē śiṣṭā brāhmaṇāḥ prōktā nityamātmaguṇānvitāḥ ।। 24.17</blockquote><blockquote>तेषामभिमतो यः स्याच्चेतसा नित्यमेव हि । स धर्मः कथितः सद्भिर्नान्येषामिति धारणा ।। २४.१८ (Kurm. Pura. 24.17-18)<ref name=":6" /></blockquote><blockquote>tēṣāmabhimatō yaḥ syāccētasā nityamēva hi । sa dharmaḥ kathitaḥ sadbhirnānyēṣāmiti dhāraṇā ।। 24.18 (Kurm. Pura. 24.17-18)</blockquote>One who is knowledgeable in the dharmic concepts given in Vedas and Paribhrimhanas (परिबृंहणः । Includes the vedic extensions such as Ramayana and Mahabharata Itihasas and Purana texts), and who is filled with Atmagunas (such as Ahimsa, Daya, Satya and eight such others) engrossed in pursuing the knowledge of Brahman (Brahmana) is called Shista (शिष्टः). It is laid down that the views  (policies) held by these Shistas, which are ever present in their Antakarana (Chetas), are called Dharma by scholarly people and do not constitute the views of those who live otherwise.<ref name=":5" />

==== शिष्टानां स्वरूपम् ॥ Qualities of Shista Brahmanas ====

==== शिष्टानां स्वरूपम् ॥ Qualities of Shista Brahmanas ====

Manusmrti reiterates the importance of Shistas and their exceptional qualities.<blockquote>धर्मेणाधिगतो यैस्तु वेदः सपरिबृंहणः । ते शिष्टा ब्राह्मणा ज्ञेयाः श्रुतिप्रत्यक्षहेतवः । । १२.१०९ । (Manu. Smrt. 12.109)<ref name=":222">Manusmriti ([https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%A8%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A4%BE%E0%A4%A6%E0%A4%B6%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 12])</ref></blockquote><blockquote>dharmēṇādhigatō yaistu vēdaḥ saparibr̥ṁhaṇaḥ । tē śiṣṭā brāhmaṇā jñēyāḥ śrutipratyakṣahētavaḥ । । 12.109 । (Manu. Smrt. 12.109)</blockquote>Those who have thoroughly studied the Dharmashastras, well-versed in the Vedas and vedangas, and leading a life according to the prescribed way laid down in the Shrutis are to be known as qualified persons of virtuous conduct or Shista Brahmanas (शिष्टा ब्राह्मणा-s).<ref>Pt. Manmath Nath Dutt, (1979) ''The Dharmashastra, Hindu Religious Codes, English Translation and Text. Volume 5.'' New Delhi: Cosmo Publications (Page 436)</ref>

Manusmrti reiterates the importance of Shistas and their exceptional qualities.<blockquote>धर्मेणाधिगतो यैस्तु वेदः सपरिबृंहणः । ते शिष्टा ब्राह्मणा ज्ञेयाः श्रुतिप्रत्यक्षहेतवः । । १२.१०९ । (Manu. Smrt. 12.109)<ref name=":222">Manusmriti ([https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%A8%E0%A5%81%E0%A4%B8%E0%A5%8D%E0%A4%AE%E0%A5%83%E0%A4%A4%E0%A4%BF%E0%A4%83/%E0%A4%A6%E0%A5%8D%E0%A4%B5%E0%A4%BE%E0%A4%A6%E0%A4%B6%E0%A5%8B%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83 Adhyaya 12])</ref></blockquote><blockquote>dharmēṇādhigatō yaistu vēdaḥ saparibr̥ṁhaṇaḥ । tē śiṣṭā brāhmaṇā jñēyāḥ śrutipratyakṣahētavaḥ । । 12.109 । (Manu. Smrt. 12.109)</blockquote>Those who have thoroughly studied the Dharmashastras, well-versed in the Vedas and vedangas, and leading a life according to the prescribed way laid down in the Shrutis are to be known as qualified persons of virtuous conduct or Shista Brahmanas (शिष्टा ब्राह्मणा-s).<ref>Pt. Manmath Nath Dutt, (1979) ''The Dharmashastra, Hindu Religious Codes, English Translation and Text. Volume 5.'' New Delhi: Cosmo Publications (Page 436)</ref>

It is further debated that if one who follows the activities as given by the Vedas and one who knows the Vedas (वेदविद्) becomes the pramana or standard for Shistachara, then even the (unlawful) living of Ahalya and Tara with Indra and Chandra respectively is be called as virtuous conduct (इन्द्रचन्द्रादेरहल्यातारादिगमनमपि प्रमाणं स्यात् किम्?) That is not the case. Then how is Aachara pramana (कथमाचारप्रामाण्यम्?) to be determined?

It is further debated that if one who follows the activities as given by the Vedas and one who knows the Vedas (वेदविद्) becomes the pramana or standard for Shistachara, then even the (unlawful) living of Ahalya and Tara with Indra and Chandra respectively is be called as virtuous conduct (इन्द्रचन्द्रादेरहल्यातारादिगमनमपि प्रमाणं स्यात् किम्?) That is not the case. Then how is Aachara pramana (कथमाचारप्रामाण्यम्?) to be determined?

In the case of knowing what Aachara pramanas are, even though deviations from Dharma are observed in examples such as that seen with Ahalya and Tara with Indra and Chandra respectively, Gautama this as follows<blockquote>दृष्टो धर्मव्यतिक्रमः साहसं च महतां ॥ dr̥ṣṭō dharmavyatikramaḥ sāhasaṁ ca mahatāṁ ॥ (Gaut. Dhar. Sutr. 1.1.3)<ref>Gautama [https://sa.wikisource.org/wiki/%E0%A4%97%E0%A5%8C%E0%A4%A4%E0%A4%AE%E0%A4%A7%E0%A4%B0%E0%A5%8D%E0%A4%AE%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D Dharmasutras]</ref>  </blockquote><blockquote>(तेषां तेजोविशेषेण प्रत्यवायो न विद्यते) इति। साहसं परशुरामादेः मातुः शिरछेदादि। </blockquote><blockquote>(tēṣāṁ tējōviśēṣēṇa pratyavāyō na vidyatē) iti। sāhasaṁ paraśurāmādēḥ mātuḥ śirachēdādi।</blockquote>Meaning : Bigger instances of transgression of dharma and bold adventurous acts are observed such as the beheading of Parashurama's mother. But such instances not diminish their greatness owing to their glorious deeds.

In the case of knowing what Aachara pramanas are, even though deviations from Dharma are observed in examples such as that seen with Ahalya and Tara with Indra and Chandra respectively, Gautama this as follows<blockquote>दृष्टो धर्मव्यतिक्रमः साहसं च महतां ॥ dr̥ṣṭō dharmavyatikramaḥ sāhasaṁ ca mahatāṁ ॥ (Gaut. Dhar. Sutr. 1.1.3)<ref>Gautama [https://sa.wikisource.org/wiki/%E0%A4%97%E0%A5%8C%E0%A4%A4%E0%A4%AE%E0%A4%A7%E0%A4%B0%E0%A5%8D%E0%A4%AE%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AE%E0%A5%8D Dharmasutras]</ref>  </blockquote><blockquote>(तेषां तेजोविशेषेण प्रत्यवायो न विद्यते) इति। साहसं परशुरामादेः मातुः शिरछेदादि। </blockquote><blockquote>(tēṣāṁ tējōviśēṣēṇa pratyavāyō na vidyatē) iti। sāhasaṁ paraśurāmādēḥ mātuḥ śirachēdādi।</blockquote>Meaning : Bigger instances of transgression of dharma and bold adventurous acts are observed such as the beheading of Parashurama's mother. But such instances do not diminish their greatness owing to their glorious deeds.

Bhagavata Purana talks about deviations from dharma as follows<blockquote>धर्मव्यतिक्रमो दृष्ट ईश्वराणां च साहसम् ।  तेजीयसां न दोषाय वह्नेः सर्वभुजो यथा ॥ ३० ॥  </blockquote><blockquote>dharmavyatikramō dr̥ṣṭa īśvarāṇāṁ ca sāhasam । tējīyasāṁ na dōṣāya vahnēḥ sarvabhujō yathā ॥ 30 ॥</blockquote><blockquote>नैतत्समाचरेज्जातु मनसापि ह्यनीश्वरः ।  विनश्यत्याचरन्मौढ्याद् यथारुद्रोऽब्धिजं विषम् ॥ ३१ ॥</blockquote><blockquote>naitatsamācarējjātu manasāpi hyanīśvaraḥ । vinaśyatyācaranmauḍhyād yathārudrō'bdhijaṁ viṣam ॥ 31 ॥</blockquote><blockquote>ईश्वराणां वचः सत्यं तथैवाचरितं क्वचित् । तेषां यत् स्ववचोयुक्तं बुद्धिमांस्तत् समाचरेत् ॥ ३२ ॥</blockquote><blockquote>īśvarāṇāṁ vacaḥ satyaṁ tathaivācaritaṁ kvacit । tēṣāṁ yat svavacōyuktaṁ buddhimāṁstat samācarēt ॥ 32 ॥</blockquote><blockquote>कुशलाचरितेनैषां इह स्वार्थो न विद्यते । विपर्ययेण वानर्थो निरहङ्‌कारिणां प्रभो ॥ ३३ ॥ (Bhag. Pura. 10.1.30-33)<ref>Bhagavata Purana (Skanda 10 [https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%80%E0%A4%AE%E0%A4%A6%E0%A5%8D%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%B5%E0%A4%A4%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A5%8D%E0%A4%95%E0%A4%A8%E0%A5%8D%E0%A4% Purvardha Adhyaya 33])</ref></blockquote><blockquote>kuśalācaritēnaiṣāṁ iha svārthō na vidyatē । viparyayēṇa vānarthō nirahaṅ‌kāriṇāṁ prabhō ॥ 33 ॥ (Bhag. Pura. 10.1.30-33)</blockquote>Transgressing the limits of dharma and over-adventurous acts are found to have been committed by mighty divine beings. But that does not amount to a blemish for those glorious beings, just as the fire having numerous flames (which does not get polluted by consuming impure things). These (transgressive) acts should not be committed even mentally by those beings who are not divine. Such people meet with destruction (people who transgress dharma) just like a person, other than Rudra, who swallows the poison that arose by the churning of the ocean. The words of those having divine wisdom are irrefutably truth and authoritative but their actions may be emulated only at certain times. A prudent and intelligent person should follow the actions of such virtuous men only when consistent with their own personal precepts. Such authoritative persons who are devoid of ahamkara (ego) have no selfish ends for they work for the welfare of others and gain nothing by acting on the contrary.<ref>Bhagavata Purana, English Translation. Volume 5 Delhi : Motilal Banarsidass. Pvt. Ltd. (Page 1463)</ref>

Bhagavata Purana talks about deviations from dharma as follows<blockquote>धर्मव्यतिक्रमो दृष्ट ईश्वराणां च साहसम् ।  तेजीयसां न दोषाय वह्नेः सर्वभुजो यथा ॥ ३० ॥  </blockquote><blockquote>dharmavyatikramō dr̥ṣṭa īśvarāṇāṁ ca sāhasam । tējīyasāṁ na dōṣāya vahnēḥ sarvabhujō yathā ॥ 30 ॥</blockquote><blockquote>नैतत्समाचरेज्जातु मनसापि ह्यनीश्वरः ।  विनश्यत्याचरन्मौढ्याद् यथारुद्रोऽब्धिजं विषम् ॥ ३१ ॥</blockquote><blockquote>naitatsamācarējjātu manasāpi hyanīśvaraḥ । vinaśyatyācaranmauḍhyād yathārudrō'bdhijaṁ viṣam ॥ 31 ॥</blockquote><blockquote>ईश्वराणां वचः सत्यं तथैवाचरितं क्वचित् । तेषां यत् स्ववचोयुक्तं बुद्धिमांस्तत् समाचरेत् ॥ ३२ ॥</blockquote><blockquote>īśvarāṇāṁ vacaḥ satyaṁ tathaivācaritaṁ kvacit । tēṣāṁ yat svavacōyuktaṁ buddhimāṁstat samācarēt ॥ 32 ॥</blockquote><blockquote>कुशलाचरितेनैषां इह स्वार्थो न विद्यते । विपर्ययेण वानर्थो निरहङ्‌कारिणां प्रभो ॥ ३३ ॥ (Bhag. Pura. 10.1.30-33)<ref>Bhagavata Purana (Skanda 10 [https://sa.wikisource.org/wiki/%E0%A4%B6%E0%A5%8D%E0%A4%B0%E0%A5%80%E0%A4%AE%E0%A4%A6%E0%A5%8D%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%B5%E0%A4%A4%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%B8%E0%A5%8D%E0%A4%95%E0%A4%A8%E0%A5%8D%E0%A4% Purvardha Adhyaya 33])</ref></blockquote><blockquote>kuśalācaritēnaiṣāṁ iha svārthō na vidyatē । viparyayēṇa vānarthō nirahaṅ‌kāriṇāṁ prabhō ॥ 33 ॥ (Bhag. Pura. 10.1.30-33)</blockquote>Transgressing the limits of dharma and over-adventurous acts are found to have been committed by mighty divine beings. But that does not amount to a blemish for those glorious beings, just as the fire having numerous flames (which does not get polluted by consuming impure things). These (transgressive) acts should not be committed even mentally by those beings who are not divine. Such people meet with destruction (people who transgress dharma) just like a person, other than Rudra, who swallows the poison that arose by the churning of the ocean. The words of those having divine wisdom are irrefutably truth and authoritative but their actions may be emulated only at certain times. A prudent and intelligent person should follow the actions of such virtuous men only when consistent with their own personal precepts. Such authoritative persons who are devoid of ahamkara (ego) have no selfish ends as they work for the welfare of others and gain nothing by acting on the contrary.<ref>Bhagavata Purana, English Translation. Volume 5 Delhi : Motilal Banarsidass. Pvt. Ltd. (Page 1463)</ref>

==== धर्मज्ञसमयः प्रमाणम् ॥ Dharmajna Achara Pramana ====

==== धर्मज्ञसमयः प्रमाणम् ॥ Dharmajna Achara Pramana ====

=== परिषद्वचन-प्रमाणम् ॥ Parishad Vachana Pramana ===

=== परिषद्वचन-प्रमाणम् ॥ Parishad Vachana Pramana ===

Formation of a Parishad (a group of people forming a deciding authority) is an important aspect of our present day social fabric as well as the judicial system. We can now see how the pramanas for dharma evolved over time. Initially it was directly Veda pramana, then Smrtis, followed by practicing seers. As the rshi-parampara started dwindling the words of Shista Brahmanas following dharmik activities were considered as dharma pramanas. Further, in handling exceptional situations wherein the texts were not available the verdict of the Parishad of Shista Brahmanas was considered as authority or dharma pramanas.

Formation of a Parishad (a group of people forming a deciding authority) is an important aspect of our present day social fabric as well as the judicial system. We can now see how the pramanas for dharma evolved over time. Initially it was directly Veda pramana, then Smrtis, followed by practicing seers. As the rshi-parampara started dwindling the words of Shista Brahmanas with exceptional knowledge who practiced dharmik activities were considered as dharma pramanas. Further, in handling exceptional situations wherein the texts were not available the verdict of the Parishad of Shista Brahmanas was considered as authority or dharma pramanas.

For dharmas which have Vedic and vaidika vangmaya references any question arising therein can be resolved. However, as the socio-economic changes are happening, as the yugas are changing, how does one arrive at a pramana for a dharmik point that is not mentioned in vedic or smrti reference? Simply put, who in the present era, decides about a particular dharmik activity/issue not found in the vedas and dharmashastras?   

For dharmas which have Vedic and vaidika vangmaya references any question arising therein can be resolved. However, as the socio-economic scenarios are changing, as the yugas are changing, how does one arrive at a pramana for a dharmik point that is not mentioned in vedic or smrti reference? Simply put, who in the present era, decides about a particular dharmik activity/issue not found in the vedas and dharmashastras?   

For example, the usage of plastic items for pujas or dharmik activities are not directly mentioned in Vedas or even dharmashastras, as plastic is a product created in the past 50 years. Plastic items and their merits of usage are not directly mentioned in vedas or dharmashastras whereas usage of bronze, copper or other metallic containers or vessals are explicitly mentioned and found to be used in archaeological evidences. In such cases the decisions of the Dharma Parishads are accepted as pramanas. Questions like is the dana of a plastic item bringing the donor any merit or punya, are to be addressed in the present day.  

For example, the usage of plastic items for pujas or dharmik activities are not directly mentioned in Vedas or even dharmashastras, as plastic is a product created in the past 50 years. Plastic items and their merits of usage are not directly mentioned in vedas or dharmashastras whereas usage of bronze, copper or other metallic containers or vessals are explicitly mentioned and found to be used in archaeological evidences. In such cases the decisions of the Dharma Parishads are accepted as pramanas. Questions like is the dana of a plastic item bringing the donor any merit or punya, are to be addressed in the present day.  

'''Gautama''' mentions that when dharmas in question are not found in the available Amnayas (vedas) (as many Vedas themselves are lost over a period of time, or the issue of a particular dharma in the present day is unavailable in the vedic references) then the decision, of what is best suitable, made by a group of selfless (अलुब्धः। not a greedy person) Shistas are to be implemented without any doubt. The additional qualities of a Shista Brahmana are mentioned here, i.e., selflessness or devoid of greed or not acting for personal gains. <blockquote>अनान्माते दशावरैः शिष्टैः ऊहवद्भिः अलुब्धैः प्रशस्तं कार्यम्। यत्तैः प्रशस्तमित्युक्तं तत्कार्यमित्यर्थः।</blockquote><blockquote>anānmātē daśāvaraiḥ śiṣṭaiḥ ūhavadbhiḥ alubdhaiḥ praśastaṁ kāryam। yattaiḥ praśastamityuktaṁ tatkāryamityarthaḥ।</blockquote>Meaning: The best (for a given situation) solution given by a group of not less than ten selfless Shistas has to be enacted. It means that which is best as suggested by them is to be implemented.

'''Gautama''' mentions that when dharmas in question are not found in the available Amnayas (vedas) (as many Vedas themselves are lost over a period of time, or the issue of a particular dharma in the present day is unavailable in the vedic references) then the decision, of what is best suitable, made by a group of selfless (अलुब्धः। not a greedy person) Shistas are to be implemented without any doubt. The additional qualities of a Shista Brahmana are mentioned here, i.e., selflessness or devoid of greed or not acting for personal gains. <blockquote>अनान्माते दशावरैः शिष्टैः ऊहवद्भिः अलुब्धैः प्रशस्तं कार्यम्। यत्तैः प्रशस्तमित्युक्तं तत्कार्यमित्यर्थः।</blockquote><blockquote>anānmātē daśāvaraiḥ śiṣṭaiḥ ūhavadbhiḥ alubdhaiḥ praśastaṁ kāryam। yattaiḥ praśastamityuktaṁ tatkāryamityarthaḥ।</blockquote>Meaning: The best (for a given situation) solution given by a group of not less than ten selfless Shistas has to be enacted. It means that which is best as suggested by them is to be implemented.

'''Bodhayana''' also mentions the importance of the Parishad formed with not less than ten people.<ref name=":4" /><blockquote>तदभावे दशावरा परिषत्। तदाभावे श्रुत्याद्यभावे। tadabhāvē daśāvarā pariṣat। tadābhāvē śrutyādyabhāvē।</blockquote>'''Yajnavalkya''' mentions that a Parishad could consist of lesser number of Shistas and among them even if one Atmajnani is present his decision is to be accepted and followed as dharma in matters of ambiguity.<ref name=":4" /><blockquote>चत्वारो वेदधर्मज्ञाः परिषत्रैविद्यमेव वा। सा ब्रूते यं स धर्मस्स्यादेको वाऽध्यात्मवित्तमः।।</blockquote><blockquote>catvārō vēdadharmajñāḥ pariṣatraividyamēva vā। sā brūtē yaṁ sa dharmassyādēkō vā'dhyātmavittamaḥ।।</blockquote>Meaning: That which is pronounced by those who are well-versed either in the Four Vedas and Dharmashastras, or even in three Vedas, or a single Adhyatmavid (Brahmajnani), in a Parishad, is said to be Dharma.  

'''Baudhayana''' also mentions the importance of the Parishad formed with not less than ten people.<ref name=":4" /> Baudhayana gives a description about the formation of Parishads by the constituting scholars and their qualities.<blockquote>तदभावे दशावरा परिषत्। तदाभावे श्रुत्याद्यभावे। tadabhāvē daśāvarā pariṣat। tadābhāvē śrutyādyabhāvē।<ref>Baudhayana Dharmasutras ([https://sa.wikisource.org/wiki/%E0%A4%95%E0%A4%B2%E0%A5%8D%E0%A4%AA%E0%A4%83/%E0%A4%A7%E0%A4%B0%E0%A5%8D%E0%A4%AE%E0%A4%B8%E0%A5%82%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%BF/%E0%A4%AC%E0%A5%8B%E0%A4%A7%E0%A4%BE%E0%A4%AF%E0%A4%A8-%E0%A4%A7%E0%A Full Text])</ref></blockquote>'''Yajnavalkya''' mentions that a Parishad could consist of lesser number of Shistas and among them even if one Atmajnani is present his decision is to be accepted and followed as dharma in matters of ambiguity.<ref name=":4" /><blockquote>चत्वारो वेदधर्मज्ञाः परिषत्रैविद्यमेव वा। सा ब्रूते यं स धर्मस्स्यादेको वाऽध्यात्मवित्तमः।।</blockquote><blockquote>catvārō vēdadharmajñāḥ pariṣatraividyamēva vā। sā brūtē yaṁ sa dharmassyādēkō vā'dhyātmavittamaḥ।।</blockquote>Meaning: That which is pronounced by those who are well-versed either in the Four Vedas and Dharmashastras, or even in three Vedas, or a single Adhyatmavid (Brahmajnani), in a Parishad, is said to be Dharma.  

'''Vasishta''' clearly spells out that<ref name=":4" /><blockquote>वेदाः प्रमाणं स्मृतयः प्रमाणं धर्मार्थयुक्तं वचनं प्रमाणम्। यस्य प्रमाणं न भवेत्प्रमाणं न तस्य कुर्याद्वचनं प्रमाणम्।।</blockquote><blockquote>vēdāḥ pramāṇaṁ smr̥tayaḥ pramāṇaṁ dharmārthayuktaṁ vacanaṁ pramāṇam। yasya pramāṇaṁ na bhavētpramāṇaṁ na tasya kuryādvacanaṁ pramāṇam।।</blockquote>Vedas, smrtis and the advices of dharma and artha are pramanas. Those whose pramanas do not include any of the above pramanas such a person’s words are not to be considered as having any basis or pramanas, and hence should be ignored.

'''Vasishta''' clearly spells out that<ref name=":4" /><blockquote>वेदाः प्रमाणं स्मृतयः प्रमाणं धर्मार्थयुक्तं वचनं प्रमाणम्। यस्य प्रमाणं न भवेत्प्रमाणं न तस्य कुर्याद्वचनं प्रमाणम्।।</blockquote><blockquote>vēdāḥ pramāṇaṁ smr̥tayaḥ pramāṇaṁ dharmārthayuktaṁ vacanaṁ pramāṇam। yasya pramāṇaṁ na bhavētpramāṇaṁ na tasya kuryādvacanaṁ pramāṇam।।</blockquote>Vedas, smrtis and the advices of dharma and artha are pramanas. Those whose pramanas do not include any of the above pramanas such a person’s words are not to be considered as having any basis or pramanas, and hence should be ignored.