2023-02-23 18:48:44 by ambuda-bot
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THE SÜRYASATAKA OF MAYŪRA
26: tubhyam namo jina bhavodadhifoşandya, 'honor to thee, O Jina, for
thy drying up of the ocean of existence.'
121
V.L. (a) The Dhvanyaloka (see note 1) reads -aklistasrstaiḥ, K -akli-
stasystaiḥ. (b) HB parvahne (with dental nasal). (c) J-prabhavabhayo-
danvad- (omitting.bhava).
10
śirasi nativaśābaddhasamdhyāñja-
bandhadhvamsāikahetum
līnām
lokānām ye prabodham vidadhati vipulāmbhojakhaṇḍāśayeva
yuşmākam te svacittaprathimapṛthutaraprarthanākalpavṛkṣāḥ
kalpantām nirvikalpam dinakarakiraṇāḥ ketavaḥ kalmaṣasya
The rays of (Sürya), Maker of Day, <produce> for <mortals>
the knowledge that is the sole cause of the destruction of
<<mundane bondage>>>¹-
For mortals, who, [with hands] <«to the head>> <<make the
twilight añjali by reason of their addiction to humble
obeisance»>2—
And, as if in [fulfilment of] the expectation of the large group
of lotuses, <cause> the expanding»-which is the sole cause
of the destruction of <«their condition of having buds>>³
<at the head [of their stalks]>>-
Of these <creatures (lotuses?)> which, ««at twilight, form
[themselves into buds resembling in shape] the añjali, by
reason of their proclivity for bending>>.'
And these rays are wish-trees for [granting] wishes that extend
beyond the range of one's thought."
May these rays of (Sürya), Maker of Day, become, in no
doubtful fashion, destroyers of your sin!
Notes. 1. The commentary says: 'Mundane bondage (bandha) is
three-fold-its form is prakṛta [i.e. bondage to the eight prakrtis], väikä-
rika [i.e. bondage to the sixteen vikäras], and dakşina [bondage consisting
in fees (dakşind) to priests]. For mortals bound by it are not released.'
This is a doctrine of Samkhya philosophy; cf. Max Müller, The Six
Systems of Indian Philosophy, p. 357, New York, 1899. 2. Lit. 'fond-
ness for bending.' 3. The commentary glosses bandha, in the second
rendering, by mukulavastha, 'condition of being a bud.' As the lotuses
expand, the bud-like shape, which they exhibit when closed, of course dis-
26: tubhyam namo jina bhavodadhifoşandya, 'honor to thee, O Jina, for
thy drying up of the ocean of existence.'
121
V.L. (a) The Dhvanyaloka (see note 1) reads -aklistasrstaiḥ, K -akli-
stasystaiḥ. (b) HB parvahne (with dental nasal). (c) J-prabhavabhayo-
danvad- (omitting.bhava).
10
śirasi nativaśābaddhasamdhyāñja-
bandhadhvamsāikahetum
līnām
lokānām ye prabodham vidadhati vipulāmbhojakhaṇḍāśayeva
yuşmākam te svacittaprathimapṛthutaraprarthanākalpavṛkṣāḥ
kalpantām nirvikalpam dinakarakiraṇāḥ ketavaḥ kalmaṣasya
The rays of (Sürya), Maker of Day, <produce> for <mortals>
the knowledge that is the sole cause of the destruction of
<<mundane bondage>>>¹-
For mortals, who, [with hands] <«to the head>> <<make the
twilight añjali by reason of their addiction to humble
obeisance»>2—
And, as if in [fulfilment of] the expectation of the large group
of lotuses, <cause> the expanding»-which is the sole cause
of the destruction of <«their condition of having buds>>³
<at the head [of their stalks]>>-
Of these <creatures (lotuses?)> which, ««at twilight, form
[themselves into buds resembling in shape] the añjali, by
reason of their proclivity for bending>>.'
And these rays are wish-trees for [granting] wishes that extend
beyond the range of one's thought."
May these rays of (Sürya), Maker of Day, become, in no
doubtful fashion, destroyers of your sin!
Notes. 1. The commentary says: 'Mundane bondage (bandha) is
three-fold-its form is prakṛta [i.e. bondage to the eight prakrtis], väikä-
rika [i.e. bondage to the sixteen vikäras], and dakşina [bondage consisting
in fees (dakşind) to priests]. For mortals bound by it are not released.'
This is a doctrine of Samkhya philosophy; cf. Max Müller, The Six
Systems of Indian Philosophy, p. 357, New York, 1899. 2. Lit. 'fond-
ness for bending.' 3. The commentary glosses bandha, in the second
rendering, by mukulavastha, 'condition of being a bud.' As the lotuses
expand, the bud-like shape, which they exhibit when closed, of course dis-