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125
ern,' and so, presumably, acarama means 'eastern,' although this definition
is not found in the ordinary lexicons. The gloss of acarama is aprācīna,
" recent.' 9. Note in this stanza the alliteration (anuprāsa) of the letter
c, which occurs 26 times.
THE SURYASATAKA OF MAYŪRA
V.L. (b) J kuñcantyo; J rocanambu, VHB rocanambu (with cerebral
nasal). (c) K suciram avicalair. (c)-(d) V arccyamanacceşṭantām. (d)
B candarociraco vaḥ.
13
ekam jyotir dṛśāu dve trijagati gaditāny abjajāsyāiś caturbhir
bhūtānām pañcamam yāny alam ṛtuşu tathā șațsu nānāvidhāni
yuşmākam tāni saptatridaśamuninutāny aṣṭadigbhāñji bhānor
yānti prāhne navatvam daśa dadhatu śivam dīdhitīnām śatāni
The rays of Bhānu (Sürya) [constitute] the one¹ light, and [are]
the two eyes² in the three worlds, being [so] spoken of by
the four mouths of the Lotus-born (Brahmā);
They also [constitute] the fifth of the elements, and are very
various in form in [the course of] the six seasons";
And they are praised by the seven sagess of the Thirty (gods),
they dwell in the eight quarters [of the sky],
And <are fresh> and <form an aggregate of nine> ¹0 in the begin-
ning of the day.
May these rays of Bhānu (Sürya), ten hundred¹¹ [in number],
promote your welfare!
Notes. 1. As will be readily seen, the rays of Sürya are in this stanza
connected with various numbers. 2. In stanza 32 Sürya is called 'the
eye of the three worlds,' and in stanza 21 his light is described as 'the
sole eye of the three worlds'; cf. also Markandeya Purana, 107.5 (Pargi-
ter, p. 573), where Sürya is described as 'the eye of all the worlds'; and
Atharva Veda, 5. 24. 9, 'lord of eyes,' and 13. 1. 45, 'the one eye of what
exists.'
3. The Matsya Purana, as recorded by Vans Kennedy (Ancient
and Hindu Mythology, p. 317, London, 1831) and W. J. Wilkins (Hindu
Mythology, p. 100, 2d ed., Calcutta and Simla, 1900), tells how Brahma
fell in love with Satarūpā and gazed ardently at her. The maiden, in
confusion, turned away from the gaze of the god, but no matter in what
direction she looked, she was constantly confronted by a new head of
Brahmā, produced for the purpose. Thus Brahmã acquired five heads.
Subsequently (Wilkins, op. cit., p. 101-103), Bhairava, a product of Siva's
anger, cut off one of the heads, leaving the god with only four, the number
ern,' and so, presumably, acarama means 'eastern,' although this definition
is not found in the ordinary lexicons. The gloss of acarama is aprācīna,
" recent.' 9. Note in this stanza the alliteration (anuprāsa) of the letter
c, which occurs 26 times.
THE SURYASATAKA OF MAYŪRA
V.L. (b) J kuñcantyo; J rocanambu, VHB rocanambu (with cerebral
nasal). (c) K suciram avicalair. (c)-(d) V arccyamanacceşṭantām. (d)
B candarociraco vaḥ.
13
ekam jyotir dṛśāu dve trijagati gaditāny abjajāsyāiś caturbhir
bhūtānām pañcamam yāny alam ṛtuşu tathā șațsu nānāvidhāni
yuşmākam tāni saptatridaśamuninutāny aṣṭadigbhāñji bhānor
yānti prāhne navatvam daśa dadhatu śivam dīdhitīnām śatāni
The rays of Bhānu (Sürya) [constitute] the one¹ light, and [are]
the two eyes² in the three worlds, being [so] spoken of by
the four mouths of the Lotus-born (Brahmā);
They also [constitute] the fifth of the elements, and are very
various in form in [the course of] the six seasons";
And they are praised by the seven sagess of the Thirty (gods),
they dwell in the eight quarters [of the sky],
And <are fresh> and <form an aggregate of nine> ¹0 in the begin-
ning of the day.
May these rays of Bhānu (Sürya), ten hundred¹¹ [in number],
promote your welfare!
Notes. 1. As will be readily seen, the rays of Sürya are in this stanza
connected with various numbers. 2. In stanza 32 Sürya is called 'the
eye of the three worlds,' and in stanza 21 his light is described as 'the
sole eye of the three worlds'; cf. also Markandeya Purana, 107.5 (Pargi-
ter, p. 573), where Sürya is described as 'the eye of all the worlds'; and
Atharva Veda, 5. 24. 9, 'lord of eyes,' and 13. 1. 45, 'the one eye of what
exists.'
3. The Matsya Purana, as recorded by Vans Kennedy (Ancient
and Hindu Mythology, p. 317, London, 1831) and W. J. Wilkins (Hindu
Mythology, p. 100, 2d ed., Calcutta and Simla, 1900), tells how Brahma
fell in love with Satarūpā and gazed ardently at her. The maiden, in
confusion, turned away from the gaze of the god, but no matter in what
direction she looked, she was constantly confronted by a new head of
Brahmā, produced for the purpose. Thus Brahmã acquired five heads.
Subsequently (Wilkins, op. cit., p. 101-103), Bhairava, a product of Siva's
anger, cut off one of the heads, leaving the god with only four, the number