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O

N1RNAYA SINDHU
By

KAMALAKARA BHATTA
Telugu Translation

By
Dr.

Kidambi Narasimhacharya

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M.A., Ph.D (San) M.A.

(English),

M.A,

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Recipiant of Presidents Certificate of Honour,

Professor of Sanskrit

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ASTROLOGY & VASTU TELUGU VNIVERSITY


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Public Garden, Hyderabad
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II

Foreword
Dr. B. Narasimhacharyulu
Prof,

& Head Dept. of Skt. Osmania University Hyderabad-7

ER ff
f
There
is

order in the cosmos, nature has


law.

course

the jungle has a

Sun

rises

at

the appointed fixed

round in order, seasons place and hour, the earth revolves

come

in time and go.


'

Every

thing in the
,

world
,

has ab
*
i

"
i

-i,

order and abides

by

certain
it

law. ..;',>;

In the
'

vedic period '


-",,

it
'

f!

was

callejl -vtft

Later
'

was known
ini

as

%tt;

t^us;
!

^e have
'

*
i

the Negative

g^q-jf c

falsehood

later period.
.

It i&as tcalled)
\7

aiso'lcnoWn as
i

Tte word gif Can be derived from the ~ r .-.JuiiXI '!,.!.!


tf
'

'"'

'

following roots,
ii) EP3f

i)

gfsr

irdt

to go i^f fa
LI

g^fa ^if^.

iii)

ge -

}
/

^TT%~ ( \ SRT e
R5r)

probably derived from this


iv)

cf.

Spl gi^f

to uphold,
use<*
*

to nourish to

support ^Tfe-ERfa'
-cTTfir

*n

^ e ^ a it
-

*s

n neuter gender even


to

SRffal STSHTFJITSR etc

Even according

Brahtnana

works "dharma appears to be leading a life of duty and responsibility" Dharma was used in the sense of law and order
in the Rgvedic period. As the words of one language, are not

cultural contexts differ,

some

easily and satisfactorily trans-

latable into another language, though both languages derived

from or belonged to the same language. The word gjf


such word.
In Sanskrit qi|
is

is

one

used in the following

mean-

ings-law, truth, leagal activity, order, tradition, restriction, confession of guilt, good activity, virtue, religion, rightlousness, duty, and the deity of law. This gjf is of three kinds
says the

Mahabharata-%^;
f:

c^jft

g^

^qf^re^Tcfr qR:

<R:

tlle

sffcER^ft W?: ^T^r: it apr Ti 141-65. o custom or tradition or the practice of the learg-jf.

ned

is

one of the main sources of

Such practices after


g-^ Every one should

some time take the shape of

rules of

follow the dharmas ordained to man.


in terms

He should not think


is

of gain and

loss-

The practice of dharma

fq^ZTspif

Nityakarmas are to be performed without aiming at the result. But the tf*r%E and sppRf are also to be performed as the
f>

health and resources permit. The Indian tradition has vast literature on gif variously designated. There are injunctions in the Vedas i.e. samhitas, the brahmanas the aranyakas and Upanishads- There are 'Dharmasutras forming part of the Kalpa Sutras which in turn are the arar s or ancillary

be differences of opinion as regard to the fixation of time for the rituals, the actual performance, the methods of performance, condiwill

texts

of the Vedas.

There

eligibility

tions etc.

Such problems are discussed threadbare in the These works record fipznfrM and are themselves
STRUTS. Thus they
constitute
the two-thirds

of three fold

Dharma

excepting the Vedoktadharma, one such famous work.

The Nirnayasindhu is

Nirnayasindhu is composed by the renouned Kamalakarabhatta. The Bhatta family migrated to Benaras from the south. His grand father Narayanabhatta was wellknown and bore the title 'Jagadguru', He was given first place of honour in the learned assembly. He is credited with
the works

The

commentary on
.

sr^faTOfc: frwsfft: STifti He was blessed with ^tR^T^R.


p.

etc.

and a

a son

R.K. Bhatta married Umadevi.


2

Divakara (or Dinakara), 6th verse Laksmanabhatta.

They had three sons Kamalakara Bhatta and


*

il

7th

verse of

praised his father ^Tq-frEUTS erudition in


the

following verse-aft
i

of great scholar- father.

9T-^T^TWT. Kamalakara was worthy son He has commented on Kavyaprakash,

where

in he speaks

of his profound scholarship In various

sastras and disciplines.


i

He has composed twenty works, \\ on Dharmasastra only. All his Dharma sastra works are very popular and quoted in judicial matters. It is said by M. M. P. V. Kane, the author of the History of
half of which are

Dharmasastra, that the Sudrakamalakara, the Vivadatandava and the Nirnayasindhu were the most famous of his

works on Dharmasastra. In the words of the learned historion

M. M,

P.

V. Kane,

the

Kamalakara

is

monument

of

erudition, industry and lucidity'. It is no surprise that as early as 1905 it was translated into tnarathi and published.

The N.S. was composed in the 1668 Vikramasamvat on 14th day of the dark fortnight of the month of Magha'in the Roudra year of the sixty-year-cycle, This is equalent to 20th
Feb. 1612. M, M* Haraprasad sastri had different version according to which K. Bh. wrote N.S. in the year 1678. It is rightly refuted by M.M. Kane as that did not corroborate with the Roudra. The verse in question is the 6th verse at the end of N.S.

?nrfe

fiffsfinflr

^rorfaftef

^qfoTOsftfawr
etc.

M.M.

SastrFs version has

^gw^qfir^

Besides other.

writers the meter will be wrong if this reading is to be accepted. Thus Kamalakara's p literary activity as decided by earlier writers on the His. of *%. Dharma shastra as between 1610-1640, seems to be the most

discrepancies, noticed by earlier

"*

acceptable proposition.

From

KB can

the works of KB and be written as under :-

NB
"

the genealogical tree of-

Naganathabhatta of Visvamitragotra
I

Angadevabhatta
Govindabhatta
1

Ramesvarabhatta
Narayanabhatta
i

Ramakrishna BhattaUmadevi wife

Divakarabhatta

KB

Laksmanabhatta

It

is

Wonderful coincidence

that

Grandfathef

and

grandson completed their work in the year Roudra cf


'V

(1602)
.

'

gfar^r %fTrspTfa%S5 etc...,_


.
:

verse at the end of Vrttaratnakara's sixth chapter Bhattas q^ss|

end and K.
1
;

^^5^5^%
v

etc.

sixth verse at the

bh was also

qKlfcffa^cftsq TTfcf tf.,,-;.. end of NS, Like Narayana Bhatta, Ka-' the devotee of Sri Rama& the both dedicated their
*O Cs
'

works to Sri

Rama and
all

*ff

TT^^^^^TJ^iT
the

placed them at his a d KBh.

feet,

NB.

said;.
I

^FcTTR^^^ffr^
1

Not only the NS Lord Rama.

works of K, Bh

are dedicated to the

The references

to the

works and authors in

NS

also

support the period for the author given above. According to P.V. Kane one hundred smrtis and three hundred Nibandhakaras are mentioned in the NS. It appears to me that the
erstwhile
frfofq'g'TTpc

press

might have been named on the

Nirnayasindhu.

paricchedas. The author gives his decision time for the performance of religious rituals. after due ponderance over the opinions of

volumious work, divldedin to three on the proper This he does Hemadri and Madhava, the exponents of the dharmasastra works. As rightly pointed out by him, only a gifted and selected few could 1-7 and follow his work. *FT& W*rfcT
is

The Nirnayasindhu

flfT^--^f,

fasro:
II

crf^Rgre^ ^fer crm^ff^t^^f 1-8. Thus the work may, also, be called as
i

pariccheda deals with decision of what is Ihe Then it types of year; likewise month. takes up sankranti rites and gifts to be given on the occasion. It has discussion on ksayamasa, suddha and viddha tithis, various vratas and festivels to be performed during the year.
first

The

year,

how many

My
the

friend Dr, K. Narasimhacharyulu,

has rendered

into simple and lucid telugu. But for whose rendition the Nirnaya sindhu would have been in the reach of disting-

NS

vished scholars alone. As the svadhyaya is to be studied without profit motive, Dharma should be adhered an practised without pros and coos of profit and loss. It is an odd combination of things. The work is in Sanskrit on Dharma*

sastra, it is translated into telugu and I am requested to write foreword in english, I, who do not know much either of Dharmasastra or Telugu. My only qualification is friendship with the translator since 30 years. I wish the Telugu reading public whould accept the book with great fervour and benefit by it, I also wish, the author, my friend, shall bring out an early translation & publication of the remaining two chapters

of the N. S.

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