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THE SURYASATAKA OF MAYURA
Notes. 1. The similarity is not real, but rests solely on word-puns.
2. See stanza 43, where Sürya's splendor is again compared to Lakşmi
(Sri). 3. The goddess Lakşmi rose from the ocean, on the occasion of
its famous churning, resting on the expanded petals of a lotus; cf. stanza
2, note 2, and also Mahabharata, 1. 18; Vişnu Purana, 1.9 (Wilson, vol. 1,
p. 144-145). 4. The commentary's explanation of this pada is: işadrak-
tapitabhāvabhāji samdhyayā nabhasi sphuṭataram dṛṣṭa, 'is seen more dis-
tinctly in a twilight-sky that partakes of the nature (i.e. color) of yellow
and slightly-red.' 5. In the second rendering the commentary glosses
-visadatara- by vyaktam, 'plainly,' and would render 'is plainly seen by
Pitambara (Vişnu).' We might possibly render by 'calmly' instead of
'plainly.' The epithet Pitambara, 'Clothed in yellow,' is authorized by
Amarakośa (1. 1. 19) as a name for Vişņu, and is used to describe Kṛṣṇa
(Vişnu) in Gitagovinda, 12. 24.9 (ed. by Telang and Pansikar, Bombay,
1899), but does not seem, judging by the references in PWB, to have been
very generally used. I have been unable to learn why Vişņu should be
called the one 'Clothed in yellow.' 6. The legend runs that Lakşmi,
upon arising from the ocean, almost immediately cast herself on Vişnu's
breast; cf. Vişnu Purana, as cited in note 3. 7. The moon is called
Sasin or Sasanka, 'Hare-possessing' or 'Hare-marked,' because the Hindus
believed that the dark spot on the moon's orb resembled a rabbit. There
were several legends accounting for this honor that was accorded the
humble rabbit; cf. Hitopadeśa, 3.3 (ed. by Godabole and Parab, 3d ed.,
Bombay, 1890), and the other sources cited by Lanman, Sanskrit Reader,
p. 326. In stanza 37 (cf. note 8), we have seen that the moon was called
Enanka, 'Deer-marked.' 8. Lit. 'the summit of the lord of the Western
Mountain possesses a clinging moon.' The commentary, however, ex-
plains as the head of Isa-i.e. Mahadeva-[who is] verily the Western
Mountain, possesses a clinging moon.' The evident meaning is that the
moon is sinking to its setting in the west, while the sun is rising in the
east. 9. That is, the darkness of night is vanishing before the rising
sun. The commentary would render 'darkness, like the black mass
(kalakata), is being absorbed.' 10. The moon was also a product of
the churning of the ocean, and on its appearance was at once appropriated
by Siva and placed on his head; cf. the references cited in note 3.
Mount Asta, 'Home Mountain,' was the mountain behind which Sürya
went to his setting, but I have not noted that Siva is anywhere mentioned
as its lord and master; perhaps, therefore, we should render as 'resting
on the head of Isa (Siva), as on the Western Mountain,' which is sug-
gested by the commentary in its astadrir iveśaḥ, 'Isa, like the Western
Mountain.' Mount Asta is frequently mentioned in the Mahabharata,
as noted in Sörensen, Index to the Names in the Mahabharata, s.v.; cf.
also Rāmāyaṇa, 4. 37. 21, and Markandeya Purāņa, 58. 34 (Pargiter, p. 371).
It is again referred to in Süryaśataka, stanzas 65 and 97.
12. The
kalakata, 'black deception,' was one of the products of the churning of
the ocean. The noxious fumes of this poison were stupefying the celes-
tials, when Siva, in order to save them, swallowed it; cf. Mahabharata,
II.
158
Notes. 1. The similarity is not real, but rests solely on word-puns.
2. See stanza 43, where Sürya's splendor is again compared to Lakşmi
(Sri). 3. The goddess Lakşmi rose from the ocean, on the occasion of
its famous churning, resting on the expanded petals of a lotus; cf. stanza
2, note 2, and also Mahabharata, 1. 18; Vişnu Purana, 1.9 (Wilson, vol. 1,
p. 144-145). 4. The commentary's explanation of this pada is: işadrak-
tapitabhāvabhāji samdhyayā nabhasi sphuṭataram dṛṣṭa, 'is seen more dis-
tinctly in a twilight-sky that partakes of the nature (i.e. color) of yellow
and slightly-red.' 5. In the second rendering the commentary glosses
-visadatara- by vyaktam, 'plainly,' and would render 'is plainly seen by
Pitambara (Vişnu).' We might possibly render by 'calmly' instead of
'plainly.' The epithet Pitambara, 'Clothed in yellow,' is authorized by
Amarakośa (1. 1. 19) as a name for Vişņu, and is used to describe Kṛṣṇa
(Vişnu) in Gitagovinda, 12. 24.9 (ed. by Telang and Pansikar, Bombay,
1899), but does not seem, judging by the references in PWB, to have been
very generally used. I have been unable to learn why Vişņu should be
called the one 'Clothed in yellow.' 6. The legend runs that Lakşmi,
upon arising from the ocean, almost immediately cast herself on Vişnu's
breast; cf. Vişnu Purana, as cited in note 3. 7. The moon is called
Sasin or Sasanka, 'Hare-possessing' or 'Hare-marked,' because the Hindus
believed that the dark spot on the moon's orb resembled a rabbit. There
were several legends accounting for this honor that was accorded the
humble rabbit; cf. Hitopadeśa, 3.3 (ed. by Godabole and Parab, 3d ed.,
Bombay, 1890), and the other sources cited by Lanman, Sanskrit Reader,
p. 326. In stanza 37 (cf. note 8), we have seen that the moon was called
Enanka, 'Deer-marked.' 8. Lit. 'the summit of the lord of the Western
Mountain possesses a clinging moon.' The commentary, however, ex-
plains as the head of Isa-i.e. Mahadeva-[who is] verily the Western
Mountain, possesses a clinging moon.' The evident meaning is that the
moon is sinking to its setting in the west, while the sun is rising in the
east. 9. That is, the darkness of night is vanishing before the rising
sun. The commentary would render 'darkness, like the black mass
(kalakata), is being absorbed.' 10. The moon was also a product of
the churning of the ocean, and on its appearance was at once appropriated
by Siva and placed on his head; cf. the references cited in note 3.
Mount Asta, 'Home Mountain,' was the mountain behind which Sürya
went to his setting, but I have not noted that Siva is anywhere mentioned
as its lord and master; perhaps, therefore, we should render as 'resting
on the head of Isa (Siva), as on the Western Mountain,' which is sug-
gested by the commentary in its astadrir iveśaḥ, 'Isa, like the Western
Mountain.' Mount Asta is frequently mentioned in the Mahabharata,
as noted in Sörensen, Index to the Names in the Mahabharata, s.v.; cf.
also Rāmāyaṇa, 4. 37. 21, and Markandeya Purāņa, 58. 34 (Pargiter, p. 371).
It is again referred to in Süryaśataka, stanzas 65 and 97.
12. The
kalakata, 'black deception,' was one of the products of the churning of
the ocean. The noxious fumes of this poison were stupefying the celes-
tials, when Siva, in order to save them, swallowed it; cf. Mahabharata,
II.
158