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THE SŪRYASATAKA OF MAYURA
131
The¹ rising of the rays of the Hot-rayed (Sürya), although fixed
in its place, is able to dispel darkness from the universe, as
a lamp [dispels darkness from] a dwelling;
But the rising of the rays is <not subject to the dissolution of
death>, <its splendor is innate», and it is eternally im-
perishable»>,"
Whereas a lamp is <not praiseworthy and is devoid of soul>, <its
splendor is not innate>, and it is «perishable in a day»>.'
In regard to place and time, the rising of the rays makes a fresh
appearance in Indra's quarter¹0 [at every dawn].
May that rising of the rays of the Hot-rayed (Sürya), who
wanders over the three worlds, bestow happiness upon you!
Notes. 1. This stanza is quoted in the Kavikanthabharaṇa (4. 1-2) of
Kşemendra (f. 1037 A.D., according to Mabel Duff, Chronology of India,
p. 118; or 1050 A.D., according to Krishnamacharya, Sanskrit Literature,
p. 43). The Kavikanthabharaṇa has been edited in the Kävyamālā Series,
by Durgaprasad and Parab (see part 4, p. 133, Bombay, 1887, for this
stanza, and compare article, Kşemendra's Kavikanthabharaṇa, containing
analysis and comments, by J. Schönberg, in Sitzungsberichte der Philoso-
phisch-Historischen Classe der kaiserlichen Akademie der Wissenschaften,
vol. 106, p. 477-504, Wien, 1884). The subject of chapter 4, where this
stanza of the Süryafataka is quoted, is 'Distinction between Faults and
Points of Excellence' (atha gunadoşavibhagaḥ). On Mayūra's stanza,
Kşemendra says: 'The three good qualities in poetry are clearness in
words, sense and sentiment; the faults of poetry are obscurity in words,
sense and sentiment. Poetry is possessed of good qualities, or lacks them;
is either faulty or lacks faults; or is both faulty and possessed of good
qualities. . . . An example of poetry that is both faulty and possessed of
good qualities is the stanza of Mayūrabhaṭṭa, beginning astavyasta-.' 2.
Lit. 'is able to make the universe to have its darkness destroyed.' 3.
For other instances in the Süryaśataka where the rays are compared to a
lamp, see stanza 11, note 3. 4. Lit. 'is free from the condition of being
tossed about by death'; i.e. is not subject to rebirth. 5. Resolve this
pada as asta-vyastatva-fűnyo nija-rucir anisa-anaśvaraḥ. 6. The com-
mentary explains that a lamp's splendor is not innate, 'because of its (the
lamp's) having to be supplied with oil, etc.' 7. For the second render-
ing, resolve as a-stavyas tatva-tanyo 'nija-rucir anisa-naśvaraḥ. The term
anisa, in the sense of 'day,' is not found in the lexicons, but the gloss is
divasaḥ, 'day,' and nifa, meaning 'night,' is found. The phrase 'perish-
able in a day' is seemingly synonymous with 'transitory.' 8. Lit. 'in
the matter of quarter and time, that rising of the rays has gone to a new
name in Indra's quarter.' The commentary notes: 'In the matter of
131
The¹ rising of the rays of the Hot-rayed (Sürya), although fixed
in its place, is able to dispel darkness from the universe, as
a lamp [dispels darkness from] a dwelling;
But the rising of the rays is <not subject to the dissolution of
death>, <its splendor is innate», and it is eternally im-
perishable»>,"
Whereas a lamp is <not praiseworthy and is devoid of soul>, <its
splendor is not innate>, and it is «perishable in a day»>.'
In regard to place and time, the rising of the rays makes a fresh
appearance in Indra's quarter¹0 [at every dawn].
May that rising of the rays of the Hot-rayed (Sürya), who
wanders over the three worlds, bestow happiness upon you!
Notes. 1. This stanza is quoted in the Kavikanthabharaṇa (4. 1-2) of
Kşemendra (f. 1037 A.D., according to Mabel Duff, Chronology of India,
p. 118; or 1050 A.D., according to Krishnamacharya, Sanskrit Literature,
p. 43). The Kavikanthabharaṇa has been edited in the Kävyamālā Series,
by Durgaprasad and Parab (see part 4, p. 133, Bombay, 1887, for this
stanza, and compare article, Kşemendra's Kavikanthabharaṇa, containing
analysis and comments, by J. Schönberg, in Sitzungsberichte der Philoso-
phisch-Historischen Classe der kaiserlichen Akademie der Wissenschaften,
vol. 106, p. 477-504, Wien, 1884). The subject of chapter 4, where this
stanza of the Süryafataka is quoted, is 'Distinction between Faults and
Points of Excellence' (atha gunadoşavibhagaḥ). On Mayūra's stanza,
Kşemendra says: 'The three good qualities in poetry are clearness in
words, sense and sentiment; the faults of poetry are obscurity in words,
sense and sentiment. Poetry is possessed of good qualities, or lacks them;
is either faulty or lacks faults; or is both faulty and possessed of good
qualities. . . . An example of poetry that is both faulty and possessed of
good qualities is the stanza of Mayūrabhaṭṭa, beginning astavyasta-.' 2.
Lit. 'is able to make the universe to have its darkness destroyed.' 3.
For other instances in the Süryaśataka where the rays are compared to a
lamp, see stanza 11, note 3. 4. Lit. 'is free from the condition of being
tossed about by death'; i.e. is not subject to rebirth. 5. Resolve this
pada as asta-vyastatva-fűnyo nija-rucir anisa-anaśvaraḥ. 6. The com-
mentary explains that a lamp's splendor is not innate, 'because of its (the
lamp's) having to be supplied with oil, etc.' 7. For the second render-
ing, resolve as a-stavyas tatva-tanyo 'nija-rucir anisa-naśvaraḥ. The term
anisa, in the sense of 'day,' is not found in the lexicons, but the gloss is
divasaḥ, 'day,' and nifa, meaning 'night,' is found. The phrase 'perish-
able in a day' is seemingly synonymous with 'transitory.' 8. Lit. 'in
the matter of quarter and time, that rising of the rays has gone to a new
name in Indra's quarter.' The commentary notes: 'In the matter of