Sri Garibdas Oriental Series No —14 The Dharmasindhu KASINATH UPADHYAYA With a Critical Introduction By PROFESSOR LUDO ROCHER ‘W Norman Brown Professor of South Asian Studies, Unversity of Pennsylvania—U $ A INDIAN BOOKS CENTRE egret rrmtoa inten 40/5 Shaki Neen Kg Delis 110007 (ind) Pon 7227806 112609) SRI SATGURU PUBLICATIONS DELHI INDIADistributed by INDIAN BOOKS CENTRE Exportors of Indian Books 40/5, Shakti Nagar, Delhi 110007 INDIA IS BN —81-7030 002 9 Published by SRI SATGURU PUBLICATIONS, Oriental & Indological Publishers, Ist Floor, 40/5, Shakt: Nagar, Delhi 110007 INDIA First Published Bombay—1907 Reprint Edition Delhi —1986 Printed in IndiaINTRODUCTION This short essay 1s meant to introduce to the reader a reprinted edition of Kasinatha Upadhydya’s Dharmasindhu It will, first, say a few words about the author and his family, it will, then, concen trate on Kasinatha’s works, and especially, on the Dharmasindhu and its importance, up to the present day KiSindtha’s grandfather, Kasi Upadhyaya, belonged to the Upadhyaya—or Padhye—family of Golavah village im the Ratnagiri mandala of the Konkan The learned Kasi Upadhyaya had two equally learned sons, Yayfiesvara Upadhyaya and Ananta Upadhyaya Says the Dharmasindhu (p 400) srik@syupadhayayavaro mahatma babhitva vidvaddvyardyardyah] tasmad uptdhyay akuly atamsau yayiesvaro ‘nanta imay abhiitam|/12/] yeyfiesvaio yayfiasidhanadakso datvoyRavedangasusdstrasiksah] bhaktottamo ‘nantagunarkadhamé nantahvayo ‘nantakaldvatarah]/13]] The oldest brother, Yajfiesyara, continued to live im Golavah village The younger brother, Ananta, left the Konkan, and established him- self in Pandhariksetra eso ‘tyajay janmabhuvam svakiyam tam konkandkhydam suvn aktisahi] sripandarange \asatim vidhaya bhimatate muktum agat svabhaktya/|14/] Kasinaitha Upadhyaya, or Baba Padhye, was the son of Ananta and Annapiirna who 1s reputed to have become a sat (1) We know that Kasindtha was a devotee of Vitthala—or Vithob’—, the god who 1s primarily worshiped at Pandharpur2 district Not only did he write a work called Vittalarnmantrabhasya (see below), also, both that text and the Dharmasindhu start with the word Srivitthala In addition, at the end of the Dharmasindhu (p 400) Kasinatha expresses the hope that amund priyatam srimadvitthalo bhaktavatsalah We also know that Kasindtha was close to the famous Marathi poet Moropant the poet s second son, Ramakrsna, was married to KAsinitha’s daughter Avad: Kadinatha also respectfully refers to SrimayOreSvarapanditakavisvara’s Mantramayabhagasata and Man tramay ardmayana in bis own Vifthalarnmantrabasya” Kasmatha, who became a sannydsin, died in saka 1727, or AD 1805* Among KAéinatha’s works mention should be made of a Prayascutendusekhara, also called Prayascittddiprayogasarasamgraha, which was first published at the Granthaprak‘saka Press in Bombay, 1m 1863 Other editions include Cintamani Press, Bangalore (1876), Bapu Sadasiva Seta Setye Hegiste Srivardhanakara’s Press, Bombay (1882) Venkatesvaia Piess, Bombay (1922), Anandaérama Press, Pune (1931=AnSS No 100, together with Nagoyibhatta’s work of the same name, and Sankarabhatta’s Kunddrka) A Vedasiut4ikd (on Bhagavatapurana 10 87) 1s mentioned in the Catalogue of Sanskrit Manuscripts existing im Oudh Province for the year 1884 (vol 17, 1885, 10), and elsewhere It 1s described as a subcommentary om Sndbara’s renowned commentary on the Bhaga- vata There aie also references to a Tosanisdrasamgraha, on the Rasapaiicadhydyi (Bhigavata 10 29 33), and a subcommentary on Stidhara fon a section of Book One of the Bhagavatapuraina A wok which promises to be most interesting, and ‘richly deserves to be printed and published,”? 1s called Vitthalajnmantra bhasya The thesis of the text 1s stated at the outset, as follows sarvasya devasya bhagavatpiatipadukatay& suhalastihta- ndm tatparaivam spastam evaltathdp: visesatah svivitthala paratvasya siaddhavadvidvayjandnam bodhartham yathémat katictd eva mantrah pradarsyante/ The author then proceeds to show, for twelve stanzas of the Rgveda (195 1-11 and 1 164 31), that they are applicable to the worship of3 Vithoba A Calcutta manuscript of this text (Harapiasad Shasti A Descriptive Catalogue of the Sanskiit Manus.1ipts m the Royal Asiatic Society, Calcutta 1923, vol 2,No 176) 1s dated Saka 1720, a Pune manuscript (Deccan College ms No 100 of 1869 70, describ ed by Kane History of Dharmasastia 212, p 977) 1s dated Saka 1731 Except for the Prayascrttendusekhara (see above), the Dharma sidhu ss the only work by Kasinatha which has been published so far It was fist printed at the Guuprasida Press in Bombay, in 1850, and has been printed again ever smce Among the editions that came to this wiiter’s notice~and there are others which he has not seen—the following may be mentioned —m Pune Vitthala Sakharima Agnihotrin’s Piess, 1861, 1870, Buddhiprakésa Piess, 1870, Jagaddhitecchu Press, 1882, Bharatabhiisana Press, 1911 (with Marathi translation), Vyaya Press, 1925, -—in Bombay NitiprakaSa Press, 1869, Ganapatakrsnay’s Press, 1874, Nirnayasdgara Press, 1874, 1886, 1926 (all with Marathi transl ), 1936 JSdnadarpana Press, 1879, —i Ratnagin Jaganmitra Press, 1879, —in Banaras Kashi Sanskrit Series No 183, 1968 The edition which 1s 1epiinted in this volume was published at the Venkateovara Steam Press, samvat 1964 sake 1829, or AD 1907 The book 1s normally referied to as the Dhaimasmdhu an the text itself, however, it 1s called both Dharmabdhisdra (p 1) and Dharmasindhusara (p 400 and elsewheie) The text also provides us with the date of its composition dani di ddasadhikasapta dasasatasamkhyayihe Salvahanasake ,1¢, Saka 1712, ot AD 1790 91 The Dharmasindhu 1s divided into thtee paricchedas the third of which 1s again subdivided into a puriardha and an uttarardha The four parts are of rather uneven length, 30, 87, 170, and 112 pages, respectively The first two parts deal with an infinite number of rituals, for most of them with special emphasis on the time on which they should or should not be performed The first half of the third part concentrates more mh particular on the various samskdras, starting4 with garbhddhdna, up to vivaha xt contmues (from p 222 onward) with a desciption of the daily duties (@hmkas) mittrapui fsotsarga, Geamana, dantadhavana, snana, ete etc The latte: half of the third part deals with various aspects of srdddha For details on the con tents of the Dharmasindhu, see the editor's visaydnukiamamkd which precedes the text, and the author’s own summary at the end of the text (pp 399 400) Kasintha acknowledges to be indebted to many predecessors, but he singles out one m particular Kamaldkara the autho: of the Nirnayasindhu He promises to leave out most of the basic teats, and rather present the conclusions “m the order m which they occur in the Nu nayasindhu ” asta pittvanbandhan nirnay asmnnhuksamdna siddhar thane, prayena miilavacanany ujjhitya likham: balabodhayal|(p 1) ‘Lhe first partecheda of the Dharmusindiu (pp 1 30 of this edition) was translated into English, with extensive notes, by A Bourquin, in the Jownal of the Bombay Bianch of the Royal Asatte Society, vol 15 (1881 82), pp 124, 150 168, 225272 “Dharma sindhu, or the Ocean of Religious Rites, by the Priest Kasinatha Translated from the Sanscrit and commented upon by the Rev A BOURQUIN” Bourqumm lived for eleven years in the Bombay Presidency, seven of which were spent in close contact with the learned brahmans,! he was obviously impressed by the importance of the Dharmasindhu “This work is said to have been completed in the year 1712 of the era of Shalivahana = Though of such recent date, it has become one of the most 1ead standard books of orthodox Hindus, as its contents are known to be by no means of modern origin, but rather a 1eproduction of passages on rites taken from numerous old scriptural works of a more promi- scuous character It ss to be seen in the house of every orthodox Hindu, not only m Western India, where it wa first edited, but all over India the holy Benares itself ha reproduced several editions of it, and st 1s consulted at every occasion of religious rites to be performed ””? Bourquin’s Enghsh translation was, m turn, soon rendered mto French, in the Annales du Muste Guimet, vol 7 (1884), pp 151-2745 by the director of the Musée Guimet, L de Milloué “Le Dhar- masindhu ou océan des mites religieux Par Je Prétre Kasinatha Traduit du Sanscrit en anglais et comment? par MA Bourquin Premiére partie Traduit de Vanglais, par L de Milloue’ The translator again told his French readers that “the Dharmasindhu 1s the most important text on the religious nites of the Hindus” (p 151) The importance of the Dhaimasindhu im modern times 3s also evident from the fact that, on several occasions, it has been referred to m the courts of law Speaking about the Sanskrit texts most often mvoked by the pandits attached to the Anglo Indian law courts, VN Mandik says ‘“Woths like the Mbtakshard, the Mayukha, the Viramitrodaya, the Bhagavata, Manu Smiiti, and the Dharmasindhu and the Nunayasindhu, and such like were moie often brought into requisition thin otheis’ ‘ Even in more recent times, long after the pandits had disappeared from the courts, references to the Dharmasindhu contmue to appear in the law reports The following are three examples, chose at random, with- out an exhaustive search in the reports In Vadrevu Viswasundaia Row v Ryalt Somasundaia Row (1920) 43 Mad 876, the Court held that “The performance of the upanayanam in a family, into which a boy 1s wrongly believed to have entered by an invalid adoption, 1s a nullity and is no bar to a subsequent adoption” The Dharmasindhw 1s refiured to as one of the “Sanskrit texts of good repute,” and “in the Dharmasindhu Nirnaya Sagara Press Edition (a work referred to as authoritative in Mandiik s Hindu Law, Introduction, Ixx) at p, 161, reference 1s made to one kind of upanayanam as that which is redone on account of the first ceremony being inefficacious by reason of a defect in any of sts parts, such as the time” (p 892) The decision in Pedda Ram: Ram v Gangt Redd: (1925) 49 Mad 722, was that “Under the Hindu Law, a maternal uncle’s son 4s @ preferable heir to a maternal aunt’s son ” The Court noted “Tn the above discussion I have attempted to establish the superior spiritual efficacy of the mother’s brother’s son to mother’s sister’s son from general prmaples As a particular case, the fact has been recognized in Dharma-6 Sindhu,’ 1 book which, though mentioned by West and Buhle: as an authouty im Western India, 1s of high author- ity along with Nunaya Sindhu, in the Telugu country (the paities an this case are Telugus) bemg constantly referred to by pandits and purohits (see translation m Saryadhi- kar pp 86 89)” Jn fact, Rayumat Sarvadhikari’s Tagore Law Lectures 1880 The Principles of the Hindu Law of Inheriténce (2nd ed, Madras The Law Book Depot, 1922), praises the Dharmasindhu as “a work of wide celebiity im the Benares School, and his authority in ceremontal matters 1s held m vey high .espect In fact, wherever the1e 1s any difference of opmion on this subject between the teachers of different Schools, the authority of Dharma Sindhu 1s untversally deferred to im all the districts mcluded in the Benares School’ (p 82) Satvadhi- kaut also translates a far longer passage of the Dharmasimdhu than that mdicated m Reddi y Redd1, the translation sncludes the entire passage from Atha sy addhddyadhhariminayah (p 293 of this edition) up to, and, including, the chapter on putrabhinndndm krtyavicdrah (p 296) Tinally, in Sakharum Narayan Patwardhan vy Balkrishna Sadasht Modak (1925) 49 Bom 739, it was decided that “According to the Hindu Law as prevailing im the Bombay Presidency the father’s sister's son is entitled to succced to the property of a deceased Hindu in preference to the matetnal uncle” (p 756) In the course of his discussion, the Judge stated “T have dealt with the question so for without reference to the test of spiritual benefit to the propositus That test 1s difficult of application generally speaking at regards Bandhus when one 1s connected through the paternal line and the other through the mateinal line It brings mto operation the difference between the oblations which it 1s the duty of a peison to offer at different kinds of Shraddhas I shall refer briefly to Dharmasmndhu and Nimmayasindhu as to the obligations to offer oblations to the maternal ancestors Parvana Shraddhas are of three types which are described as Ekaparvanaka, Dwiparvanaka and Trparvanaka in the Dharmasindhy ”7 He subsequently quoted the entire passage, from Atma sidddhabhedah up to Aesfimert sutre darso ‘pi triparvanakas catusparanako ya (13 Imes on p 398 of this edition) The three court decisions, which I just referred to, two from Madras and one from Bombay clearly show that the often repeated statement that the Dharmasindhu 1s ‘a work of repute m the Benares School,”*° actually underestimates the importance of the text The fact that the Dhaimasindhu s “authority on ceremonial matteis 1s im high respect, ’ 1s true for all parts of India Its republication 1m the “Sri Garib Dass Oriental Series,” therefore, deserves every encour agement Ludo Rocher W Norman Brown Professor of South Asian Studies University of Pennsylvania New Catalogue Catalogorum vol 4 (1968) p 129 ’See PV KANE History of Dharmasastia yol 12 (2nd ed 1975), P_978, KANE (p_977) also refers to information on Kaginatha s family in Moropant s biography by LR PANGARKAR (1908 ed ch 16 pp 107 119) KANE. bidem New Catalogus Catalogorum vol 4 (1968), P 129 4Fo1 a complete hist see New Catalogus Catalogorum ibtdemn SKANE op cit _p 977 note 1529 "See J. 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