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THE SURYASATAKA OF MAYŪRA
165
the snakes (Mahabharata, 1. 34. 13-14). It was arranged that Garuda
should present the amṛta to the Kädraveyas, thus securing the freedom
of Vinata, but that Indra should snatch it away before any of it could
be taken. This program was duly carried out. Garuda presented the
amṛta, and the Kädraveyas declared Vinată free. Then, while the Kādra-
veyas were performing ceremonial ablutions preparatory to quaffing the
sacred beverage, Indra, unseen, bore it away. The Kādraveyas licked the
grass on which the amṛta had been resting, and in consequence their
tongues were cleft. As a whole the anecdote is probably to be regarded
as the later form of the Vedic myth of the theft of Soma by the Eagle;
cf. Macdonell, Vedic Mythology, p. 111-112, 152. 4. The reference is
to Balarama, elder brother of Kṛṣṇa. The story is told that Balarama,
when intoxicated, summoned the Yamunā (Jumna) to come to him, that
he might bathe. His command being unheeded, he dug a furrow, or
channel, with his plowshare, from the bank of the river, thus deflecting
the waters and dragging them after him, until the Yamunā, assuming the
shape of a human being, asked for his forgiveness; cf. Vişnu Purana,
5.25 (Wilson, vol. 5, p. 65-67). 5. Kṛṣṇa is entitled to be called 'Sub-
duer of the Snake,' because of his victory over the serpent Käliya. The
latter was a denizen of the River Yamunā, whose waters he caused to boil
with the fires of passion, thus blighting the trees along the river's bank,
and killing the birds by the engendered heat. Kṛṣṇa, in order to rid his
friends, the cowherds of Vṛndāvana, of the presence of the hated monster,
plunged into the stream and challenged Käliya. After a struggle, the god
gained the upper hand, and was about to slay the serpent, but was pre-
vailed upon by the entreaties of the female serpents to spare his life.
Käliya, although escaping death, was banished to the depths of ocean; cf.
Visnu Purana, 5.7 (Wilson, vol. 4, p. 286-296); Bhagavata Purana, 10. 16
(Dutt, vol. 2, book 10, p. 79-87). There is also another story of a
victory by Kṛṣṇa over a serpent, told in the Bhagavata Purana, 10. 12.
12-36 (Dutt, vol. 2, book 10, p. 54-56); there it is related that Kamsa,
king of Mathura, having been warned that Kṛṣṇa was destined to cause
his death, sent a demon to destroy the god. This demon, assuming the
form of a serpent, made a sudden and unexpected assault, and swallowed
Kṛṣṇa and his friends the cowherds. The deity, however, as soon as he
realized his predicament, at once expanded himself and burst the serpent,
thus at the same time regaining his liberty and destroying his foe. 6.
Lit. suduram means 'in a high degree'; I have rendered as 'decisive.'
7. The 'River of Heaven' is the Ganges, which originated in heaven and
descended to earth; cf. Candidataka, stanza 3, note 2, and stanza 4, note 3.
It is mentioned in the Süryaśataka, stanzas 45, 61, 66, 68, 70, 83, 95. 8.
Lit. 'truly having a beauty imparted by copious froth, their own green-
ness being spread [around].' The commentary, and also Bernheimer (see
Introd., p. 105) would read nijasphita-, 'their own copious froth, etc.'
The meaning is that as the horses toss their heads, the froth or saliva,
that has gathered on their lips as a result of champing their bits, is scat-
tered about, and lands here and there on their bodies, flecking them with
white. For the green (harit) color of Sürya's steeds, cf. stanza 8, note 2.
165
the snakes (Mahabharata, 1. 34. 13-14). It was arranged that Garuda
should present the amṛta to the Kädraveyas, thus securing the freedom
of Vinata, but that Indra should snatch it away before any of it could
be taken. This program was duly carried out. Garuda presented the
amṛta, and the Kädraveyas declared Vinată free. Then, while the Kādra-
veyas were performing ceremonial ablutions preparatory to quaffing the
sacred beverage, Indra, unseen, bore it away. The Kādraveyas licked the
grass on which the amṛta had been resting, and in consequence their
tongues were cleft. As a whole the anecdote is probably to be regarded
as the later form of the Vedic myth of the theft of Soma by the Eagle;
cf. Macdonell, Vedic Mythology, p. 111-112, 152. 4. The reference is
to Balarama, elder brother of Kṛṣṇa. The story is told that Balarama,
when intoxicated, summoned the Yamunā (Jumna) to come to him, that
he might bathe. His command being unheeded, he dug a furrow, or
channel, with his plowshare, from the bank of the river, thus deflecting
the waters and dragging them after him, until the Yamunā, assuming the
shape of a human being, asked for his forgiveness; cf. Vişnu Purana,
5.25 (Wilson, vol. 5, p. 65-67). 5. Kṛṣṇa is entitled to be called 'Sub-
duer of the Snake,' because of his victory over the serpent Käliya. The
latter was a denizen of the River Yamunā, whose waters he caused to boil
with the fires of passion, thus blighting the trees along the river's bank,
and killing the birds by the engendered heat. Kṛṣṇa, in order to rid his
friends, the cowherds of Vṛndāvana, of the presence of the hated monster,
plunged into the stream and challenged Käliya. After a struggle, the god
gained the upper hand, and was about to slay the serpent, but was pre-
vailed upon by the entreaties of the female serpents to spare his life.
Käliya, although escaping death, was banished to the depths of ocean; cf.
Visnu Purana, 5.7 (Wilson, vol. 4, p. 286-296); Bhagavata Purana, 10. 16
(Dutt, vol. 2, book 10, p. 79-87). There is also another story of a
victory by Kṛṣṇa over a serpent, told in the Bhagavata Purana, 10. 12.
12-36 (Dutt, vol. 2, book 10, p. 54-56); there it is related that Kamsa,
king of Mathura, having been warned that Kṛṣṇa was destined to cause
his death, sent a demon to destroy the god. This demon, assuming the
form of a serpent, made a sudden and unexpected assault, and swallowed
Kṛṣṇa and his friends the cowherds. The deity, however, as soon as he
realized his predicament, at once expanded himself and burst the serpent,
thus at the same time regaining his liberty and destroying his foe. 6.
Lit. suduram means 'in a high degree'; I have rendered as 'decisive.'
7. The 'River of Heaven' is the Ganges, which originated in heaven and
descended to earth; cf. Candidataka, stanza 3, note 2, and stanza 4, note 3.
It is mentioned in the Süryaśataka, stanzas 45, 61, 66, 68, 70, 83, 95. 8.
Lit. 'truly having a beauty imparted by copious froth, their own green-
ness being spread [around].' The commentary, and also Bernheimer (see
Introd., p. 105) would read nijasphita-, 'their own copious froth, etc.'
The meaning is that as the horses toss their heads, the froth or saliva,
that has gathered on their lips as a result of champing their bits, is scat-
tered about, and lands here and there on their bodies, flecking them with
white. For the green (harit) color of Sürya's steeds, cf. stanza 8, note 2.