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N1RNAYA SINDHU
By
KAMALAKARA BHATTA
Telugu Translation
By
Dr. Kidambi Narasimhacharya

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M.A- Tel, M,A. Skt. Ph.D.

ASTROLOGY & VASTU

Dept. of
TELUGU VNIVERSITY
Public Garden, Hyderabad - 500 OOL

Visiting Prop; Astrology Maharshi Vedik University

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ASWO
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 II s: II

Foreword
Dr. B. Narasimhacharyulu
Prof, & Head Dept. of Skt.
Osmania University
Hyderabad-7

ER ff

There is order in the cosmos, nature has a course 9

the jungle has a law. 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
- *
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order and abides by certain law. In the vedic period

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it
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was callejl -vtft Later it was known as %tt; t^us; ^e have

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g^q-jf
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( probably derived from this cf.
/ e
to uphold, to nourish to
R5r) iv) Spl gi^f
support ^Tfe-ERfa' *n ^ e ^ a it *s use<* * n neuter gender even

-cTTfir SRffal STSHTFJITSR etc - Even according to Brahtnana

works "dharma appears to be leading a life of duty and res-

ponsibility" Dharma was used in the sense of law and order
in the Rgvedic period. As the cultural contexts differ, some
words of one language, are not easily and satisfactorily trans-
latable into another language, though both languages derived
from or belonged to the same language. The word gjf is one
such word. In Sanskrit qi| is used in the following mean-
ings-law, truth, leagal activity, order, tradition, restriction,
confession of guilt, good activity, virtue, religion, rightlous-
ness, duty, and the deity of law. This gjf is of three kinds

says the Mahabharata-%^; c^jft g^ ^qf^re^Tcfr qR: I

f: <R: sffcER^ft W?: ^T^r: it apro Ti 141-65.

tlle custom or tradition or the practice of the lear-
ned is one of the main sources of g-jf. Such practices after
some time take the shape of rules of g-^ Every one should
follow the dharmas ordained to man. He should not think
in terms of gain and loss- The practice of dharma is a 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 injun-
ctions in the Vedas i.e. samhitas, the brahmanas the
aranya-
kas and Upanishads- There are 'Dharmasutras
forming part
of the Kalpa Sutras which in turn are the
arar s or ancillary
texts of the Vedas. There
be differences of opinion as
will

regard to the fixation of time for the rituals, the actual

per-
formance, the methods of performance, condi- eligibility
tions etc.

2
 I I

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, The Nirnayasindhu is
one such famous work.

The Nirnayasindhu is composed by the renouned

Kamalakarabhatta. The Bhatta family migrated to Benaras
from the south. His grand father Narayanabhatta was well-
known and bore the title 'Jagadguru', He was given first
place of honour in the learned assembly. He is credited with
the works and a
sr^faTOfc: frwsfft: STifti etc.

commentary on He was blessed with a son

^tR^T^R.
. R.K. Bhatta married Umadevi. They had three sons
Divakara (or Dinakara), 6th verse p. 2 Kamalakara Bhatta and
Laksmanabhatta.

il
7th * verse of
praised his father ^Tq-frEUTS erudition in
the following verse-aft

1 1 9T-^T^TWT. Kamalakara was worthy son

of great scholar- father. He has commented on Kavyaprakash,
where in he speaks of his profound scholarship In various
sastras and disciplines.

\\
He has composed twenty works,
half of which are 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
Dharmasastra, that the Sudrakamalakara, the Vivadatan-
dava 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 a 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 u

M.M. SastrFs version has etc. Besides other.

^gw^qfir^
discrepancies, noticed by earlier 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
acceptable proposition.

From the works of KB and NB the genealogical tree of-

KB can be written as under :-
"

Naganathabhatta of Visvamitragotra
I

Angadevabhatta

Govindabhatta
1

Ramesvarabhatta

Narayanabhatta
i

I Ramakrishna BhattaUmadevi wife

|

Divakarabhatta KB Laksmanabhatta

4
 :
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 end and K. .

Bhattas
^^5^5^%
v
q^ss|
*O Cs
qKlfcffa^cftsq TTfcf tf-
.,,-;.. '
1

etc. sixth verse at the end of NS, Like Narayana Bhatta, Ka-'
bh was also the devotee of Sri Rama& the both dedicated their
works to Sri Rama and placed them at his feet, NB. said;.

a d KBh.
f *ff
TT^^^^^TJ^iT ^FcTTR^^^ffr^ I

Not only the NS all the works of K, Bh are dedicated to the

Lord Rama.
1

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 Nibandha-
karas are mentioned in the NS. It appears to me that the
erstwhile frfofq'g'TTpc press might have been named on the
Nirnayasindhu.

The Nirnayasindhu
volumious work, divldedin to three
is

paricchedas. The author gives his decision on the proper

time for the performance of religious rituals. This he does
after due ponderance over the opinions of Hemadri and
Madhava, the exponents of the dharmasastra works. As righ-
tly pointed out by him, only a gifted and selected few could
follow his work. *FT& W*rfcT 1-7 and
flfT^--^f, I

fasro: crf^Rgre^ ^fer crm^ff^t^^f i

II
1-8. Thus the work may, also, be called as

Thepariccheda deals with decision of what is Ihe

first

year, how many

types of year; likewise month. Then it
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.

5
 My friend Dr, K. Narasimhacharyulu, has rendered
the NS
into simple and lucid telugu. But for whose rendition
the Nirnaya sindhu would have been in the reach of disting-
vished scholars alone. As the svadhyaya is to be studied
without profit motive, Dharma should be adhered an practi-
sed 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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