2023-02-23 18:48:52 by ambuda-bot
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THE SŪRYASATAKA OF MAYŪRA
yat sarvasya prasiddham jagati katipaye yogino yad vidanti
jyotis tad dviprakāram savitur avatu vo bāhyam ābhyantaram
ca
144
The¹ two-formed splendor of Savitar (Sürya) is both external
and internal²:
For it is hot,³ [yet] also the cause of final beatitude*; it is widely
expansive, [yet] also exceedingly atomic;
It is perceptible, [yet] imperceptible®; it is near, [yet] remote;
it is transitory, and [yet] eternal;
It is well known to everyone in the universe, [yet only] some
yogins [really] know it.
May that splendor of Savitar (Sürya) protect you!
Notes. 1. The apparent contradictions in this stanza rest on a dis-
tinction made between the physical nature of Sürya as known to ordinary
mortals, and his metaphysical nature which is known only to those prac-
tising yoga meditation. 2. The commentary defines 'external' (bahyam)
as 'definable by external means,' and 'internal' (abhyantaram) as 'attain-
able by yoga meditation.' 3. The distinction apparently rests on a kind
of pun-it is hot, or sharp (tivram), yet also the cause of nirvana, the
state wherein all senses are dulled. 4. For other passages where Sürya
is said to be the cause of emancipation, see stanza 9, note 7. Cf. also
Kennedy, Hindu Mythology, which quotes (p. 348) the Brahma Purāṇa
as saying 'by devotion to whom (Sürya) alone can final beatitude be
obtained'; and the same work (p. 346), which quotes from the Sarya
Upanişad the thought that 'from Sürya proceed existence and non-exist-
ence.' 5. The commentary explains as perceptible and imperceptible by
the senses; cf. stanza 96 (note 4) for a similar idea. 6. Kennedy, op.
cit. (see note 4), p. 347, quotes the Brahma Purana as saying that Sürya
is 'the witness of everything, but himself unseen and incomprehensible.'
7. The commentary explains: 'The twice-four yogins, headed by Vyāsa,
know [it].' 8. For the position of this stanza in J's text, see stanza
26, note 1.
V.L. (a) VHB prakarşena ca 'tha.
30
ratnānām maṇḍanāya prabhavati niyatoddeśalabdhāvakāśam
vahner dārvādi dagdhum nijajaḍimatayā kartum ānandam
indoḥ
yat tu trailokyabhūṣāvidhir aghadahanam hlādi vṛṣṭyā "su
tad vo
bāhulyotpadyakāryādhikataram avatād ekam evä 'rkatejaḥ
yat sarvasya prasiddham jagati katipaye yogino yad vidanti
jyotis tad dviprakāram savitur avatu vo bāhyam ābhyantaram
ca
144
The¹ two-formed splendor of Savitar (Sürya) is both external
and internal²:
For it is hot,³ [yet] also the cause of final beatitude*; it is widely
expansive, [yet] also exceedingly atomic;
It is perceptible, [yet] imperceptible®; it is near, [yet] remote;
it is transitory, and [yet] eternal;
It is well known to everyone in the universe, [yet only] some
yogins [really] know it.
May that splendor of Savitar (Sürya) protect you!
Notes. 1. The apparent contradictions in this stanza rest on a dis-
tinction made between the physical nature of Sürya as known to ordinary
mortals, and his metaphysical nature which is known only to those prac-
tising yoga meditation. 2. The commentary defines 'external' (bahyam)
as 'definable by external means,' and 'internal' (abhyantaram) as 'attain-
able by yoga meditation.' 3. The distinction apparently rests on a kind
of pun-it is hot, or sharp (tivram), yet also the cause of nirvana, the
state wherein all senses are dulled. 4. For other passages where Sürya
is said to be the cause of emancipation, see stanza 9, note 7. Cf. also
Kennedy, Hindu Mythology, which quotes (p. 348) the Brahma Purāṇa
as saying 'by devotion to whom (Sürya) alone can final beatitude be
obtained'; and the same work (p. 346), which quotes from the Sarya
Upanişad the thought that 'from Sürya proceed existence and non-exist-
ence.' 5. The commentary explains as perceptible and imperceptible by
the senses; cf. stanza 96 (note 4) for a similar idea. 6. Kennedy, op.
cit. (see note 4), p. 347, quotes the Brahma Purana as saying that Sürya
is 'the witness of everything, but himself unseen and incomprehensible.'
7. The commentary explains: 'The twice-four yogins, headed by Vyāsa,
know [it].' 8. For the position of this stanza in J's text, see stanza
26, note 1.
V.L. (a) VHB prakarşena ca 'tha.
30
ratnānām maṇḍanāya prabhavati niyatoddeśalabdhāvakāśam
vahner dārvādi dagdhum nijajaḍimatayā kartum ānandam
indoḥ
yat tu trailokyabhūṣāvidhir aghadahanam hlādi vṛṣṭyā "su
tad vo
bāhulyotpadyakāryādhikataram avatād ekam evä 'rkatejaḥ