2023-02-23 18:48:55 by ambuda-bot
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THE SŪRYAŚATAKA OF MAYŪRA
Notes. 1. Note in this stanza the exaggerated assonance (yamaka);
each pada begins and ends with a reduplication of syllables. At the begin-
ning of each päda, the first two syllables are repeated, and at the end, the
last three. The final consonant of the first pada must be sounded with the
first syllable of the second pada. For somewhat similar cases of yamaka,
see Dandin, Kavyadarśa, 3. 46, 48, 50. 2. Lit. alidhapūrva means 'pre-
viously licked.' For this use of purva in compounds, see Whitney, Skt.
Grammar, 1291, C. 3. I have not attempted in my rendering to translate
the double negative in naudaye na 'runita-. The commentary says on
this: 'The two na's cause [the word] to go to its original sense'; that is,
two negatives make one affirmative. For other double negatives in the
Süryaśataka, cf. stanza 23, note 9.
kind of object of andha, 'licked.'
'moved or carried around'; but I have rendered as 'penetrated,' because
the idea seems to be that light, by reason of its 'thinness,' can permeate
and find its way through every chink and crevice into the most remote
6. If samana (see V.L.) be read, instead of asamând, we
should render as 'an equal attendant companion.' 7. The commentary,
followed by Bernheimer, reads 'bhavopaśāntim and interprets as cessa-
tion of misfortune.'
4. I have taken alim, 'row,' as a
5. Lit. parihṛta means 'shunned,' or
recesses.
"
154
V.L. (a) VB -nalapunaryauvanānām, K -dalalasadyāuvanānām. (c)
VJH bhavobhavopasantim, B bhavo bhavopaśantim; VJHB and the
Kävyamālā text read bhasamana samana; following a gloss of Sāstri's-
asamānā anupama-quoted in the footnotes of the Kävyamālā edition, I
have resolved as bhasamanā 'samānā.
39
ujjṛmbhambhoruhāṇām prabhavati payasām yā śriye noṣṇa-
tāyāi
puṣṇāty alokamātram na tu diśati dṛśām dṛśyamānā vighātam
pūrvādrer eva pūrvam divam anu ca punaḥ pāvani dinmu-
khảnăm
enāmsy ainī vibhā 'sāu nudatu nutipadāikāspadam prāktanī
vaḥ
The dawn-splendor of Ina¹ (Sürya), the sole recipient of [our]
verses of praise,²
Is able to bestow beauty, but not heat, on the waters with their
expanded lotuses,
And it increases the range of vision of [our] eyes, but does not,
when gazed upon, cause [them] pain¹;
And it is indeed a purifier, first of (Meru), the Dawn Mountain,
Notes. 1. Note in this stanza the exaggerated assonance (yamaka);
each pada begins and ends with a reduplication of syllables. At the begin-
ning of each päda, the first two syllables are repeated, and at the end, the
last three. The final consonant of the first pada must be sounded with the
first syllable of the second pada. For somewhat similar cases of yamaka,
see Dandin, Kavyadarśa, 3. 46, 48, 50. 2. Lit. alidhapūrva means 'pre-
viously licked.' For this use of purva in compounds, see Whitney, Skt.
Grammar, 1291, C. 3. I have not attempted in my rendering to translate
the double negative in naudaye na 'runita-. The commentary says on
this: 'The two na's cause [the word] to go to its original sense'; that is,
two negatives make one affirmative. For other double negatives in the
Süryaśataka, cf. stanza 23, note 9.
kind of object of andha, 'licked.'
'moved or carried around'; but I have rendered as 'penetrated,' because
the idea seems to be that light, by reason of its 'thinness,' can permeate
and find its way through every chink and crevice into the most remote
6. If samana (see V.L.) be read, instead of asamând, we
should render as 'an equal attendant companion.' 7. The commentary,
followed by Bernheimer, reads 'bhavopaśāntim and interprets as cessa-
tion of misfortune.'
4. I have taken alim, 'row,' as a
5. Lit. parihṛta means 'shunned,' or
recesses.
"
154
V.L. (a) VB -nalapunaryauvanānām, K -dalalasadyāuvanānām. (c)
VJH bhavobhavopasantim, B bhavo bhavopaśantim; VJHB and the
Kävyamālā text read bhasamana samana; following a gloss of Sāstri's-
asamānā anupama-quoted in the footnotes of the Kävyamālā edition, I
have resolved as bhasamanā 'samānā.
39
ujjṛmbhambhoruhāṇām prabhavati payasām yā śriye noṣṇa-
tāyāi
puṣṇāty alokamātram na tu diśati dṛśām dṛśyamānā vighātam
pūrvādrer eva pūrvam divam anu ca punaḥ pāvani dinmu-
khảnăm
enāmsy ainī vibhā 'sāu nudatu nutipadāikāspadam prāktanī
vaḥ
The dawn-splendor of Ina¹ (Sürya), the sole recipient of [our]
verses of praise,²
Is able to bestow beauty, but not heat, on the waters with their
expanded lotuses,
And it increases the range of vision of [our] eyes, but does not,
when gazed upon, cause [them] pain¹;
And it is indeed a purifier, first of (Meru), the Dawn Mountain,