Preface
We come to know the expanse and depth of an ocean only when we see it through our own eyes. The same holds true for Sanskrit literature, one would know its depth, expanse, variety, and intrigue only if one dives into it. One part of that variety comes from the plethora of subhāṣitas (i.e. good sayings). The variety present in this again is multitude. Advices which are direct, convoluted via the path of vyaṅgya, filled with analogies, based on worldly experience– likewise. These can be in the form of aphorisms, verses, or prose. Emotions like śṛṅgāra, vairāgya, hāsya, bībhatsa– find place via beautiful descriptions making them exude exquisite beauty even as standalone verses. None can help but appreciate such talent, wit, mockery and wisdom found in these verses.
The nyāyas (roughly translated as maxims) can be described as another form of such subhāṣitas. They have found themselves scattered all over in Sanskrit literature. They can be further divided into śāstrīya (originating from various branches of knowledge) and laukika (originating from worldly experience/ wisdom). “नियन्ति वाक्यार्थं अनेन इति न्यायः” (that which leads one to the meaning). It is relevant in understanding and deriving the gist of it. The ones relevant to various branches of knowledge are called śāstrīya-nyāyas while the ones derived from worldly wisdom and have gained familiarity amongst the people are called laukika-nyāyas. The laukika-nyāyas are easily understandable to even common people and they use them regularly in their day to day transactions. Since śāstras cannot exist without the world, the laukika-nyāyas find relevance in the śāstra framework too.
The primary source for śāstrīya-nyāyas are the works related to pūrvamīmāṃsā (roughly corresponds to the portions of veda related to rituals). These are highly relevant to arrive at the final intended meaning in these usecases. These are so important that anything which goes against these nyāyas are not accepted by the śāstra-kāras. Similarly some of them have originated from grammar. Such nyāyas are in general relevant only to those branches of knowledge. Other than those, we also observe the laukika-nyāyas too find application in these usecases. Not just in grammar but also in branches like nyāya and vedānta these are abundantly used in decision making. The poets too have used them frequently in their works. We find examples even in the rāmāyaṇa and the mahābhārata.
There is no exact equivalent word in English for the Sanskrit word nyāya. Maxim captures only part of the intended meaning. The word ‘proverb’ can be used in some cases, but again it covers only some aspects of the word. Lack of such literature in other languages may be the reason why there is no equivalent word. Nyāya in some cases depends on a fundamental concept: like arundhatīpradarśana-nyāya, rathakāradhikaraṇa-nyāya. Some depend on analogies: like dagdhapaṭa-nyāya, devadattahantṛhata-nyāya. Some are a result of worldly wisdom: vadhūhastamāṣamāpana-nyāya, daridradampatīkambala-nyāya. Some are a result of imagination: bakabandhana-nyāya, pṛṣṭhatāḍane dantabhaṅgaḥ. Various other factors too lead to such nyāyas. Intense worldly experience, deep study of the psyche of people, keen observation of matter and their properties and attributes lead to laukika-nyāyas. Every nyāya provides a strategy to be followed in a particular type of situation. Writers, lecturers, lawyers, political leaders, teachers, businessmen–for everyone who are involved in any transactions these are relevant as per their situation, so these can be aptly called as sandarbhasūktis.
A scholar named Colonel G A Jacobs published a work comprising three volumes called ‘laukika nyāyāñjalī’. The work also contained some śāstrīya-nyāyas. I had published a work called ‘laukika nyāyagaḻu’ on similar lines by considering some relevant laukika-nyāyas. It was published long ago by Kavyalaya publishers, Mysore. Later after studying works like nyāya-śataka, nyāya-sāhasrī, and some literary works, I had made notes related to seventy nyāyas. This work is a result of combining all those efforts and followed by critical refinement. I firmly believe that, though small in size, it is a valuable contribution from Sanskrit literature to Kannada.
G K Anantaram, the head of IBH publications read the manuscript, expressed great joy and also made arrangements to publish it. I express my gratitude towards him.
N Ranganatha Sharma
Bengaluru
16-4-1987
This is the first part of the multi-part translation of the Kannada book "Sandarbha Sukti" by Mahamahopadhyaya Vidwan Dr. N Ranganatha Sharma. Thanks to Dr. Sharada Chaitra for granting us permission to translate this wonderful work. The original in Kannada can be read here
