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THE SÜRYASATAKA OF MAYÜRA
175
(pradhana) [came] intelligence (mahat); from intelligence [came] indi-
vidualization (ahamkāra) [cf. Vişnu Purana, 1.2 (Wilson, vol. 1, p. 29-
33)]. By the employment of the word adi ('original'), he distinguishes
the creations of [i.e. that follow] the secondary destructions of the world
[at the end of every kalpa]. Just as the original creation, approaching
the causation of the manifestation of the universe, arrives at the condi-
tion of causing mortals to be intent on the objects of their respective
pursuits whose end is final beatitude, even so this (Aruņa) also, placed
in the forepart [of Sürya's car], approaching the state of being the cause
in regard to the knowledge of the manifestation of Surya's car, marks
[i.e. is the distinguishing characteristic of] the state of the 'half-risen'
time [i.e. twilight, when neither stars nor sun are visible]. Verily at this
time the sacrifice of these begins, not [at the time] when he is [yet]
unrisen.' 6. Aruna is like Om. The former stands in the forepart of
Sürya's chariot, and the latter stands at the beginning of the Vedas.
Aruņa really purifies a man who engages in ceremonial bathings, sacrifices,
the presenting of oblations, and the like, because these forms of worship
are not efficacious till Aruņa (Dawn) has appeared; and Om purifies a
man who engages in the utterance of mantras and prayers extracted from
the Vedas, because such mantras and prayers are not efficacious unless
prefaced by the pronouncement of the syllable Om. On this the com-
mentary says: 'For it (Om) is indeed uttered at the beginning of the
Vedas, and it purifies a human being by means of the pronouncing of
muttered prayers and precepts. Even so Anūru (Aruņa) also stands in
the front part of the car of Surya, and purifies a human being by means
of the performance of ceremonial bathing, gifts, muttered prayers, obla-
tions, etc. Thus [Aruņa is said to be the purifier], because of the non-
occurrence of ceremonial bathings, etc., while he is [yet] unrisen; there-
fore he is like Om.' 7. The ordinary lexicons do not give the meaning
'drum' for nandi, but the gloss is murajavišeşa, 'a kind of drum.'
Nandi, as is well known, was one of Siva's attendants.
8.
9. Madana is
a name of Kāma, the god of love. The story is told that on one occasion
this Hindu Cupid dared to shoot the arrows of love at the great god Siva.
The latter wandered everywhere, seeking rest for his love-harried soul,
and constantly calling for his dead wife Sati. Upon meeting Kāma some
time afterwards, he recognized in him the cause of his unhappiness, and
burnt him to ashes with his third eye. Such is the story told at length
in the Vamana Purana (cf. Kennedy, Hindu Mythology, p. 297-300), and
briefly alluded to in Rāmāyaṇa, 1.23. 10-14. A different account is given
in other Purāṇas, which state that the gods, oppressed by the demon
Taraka, could not be freed unless a son of Siva should come into exist-
ence and slay the demon. Siva, however, since the demise of his wife
Sati, was utterly insensible to the tender passion. So the gods urged
Kāma to shoot an arrow at Siva when deep in meditation, and thus inflame
him with love for Pärvatī, who was standing nearby and was pining with
love for the great god. Kāma, persuaded, shot the bolt, but paid dearly
for his temerity, for Siva, angered at the disturbance of his meditations,
175
(pradhana) [came] intelligence (mahat); from intelligence [came] indi-
vidualization (ahamkāra) [cf. Vişnu Purana, 1.2 (Wilson, vol. 1, p. 29-
33)]. By the employment of the word adi ('original'), he distinguishes
the creations of [i.e. that follow] the secondary destructions of the world
[at the end of every kalpa]. Just as the original creation, approaching
the causation of the manifestation of the universe, arrives at the condi-
tion of causing mortals to be intent on the objects of their respective
pursuits whose end is final beatitude, even so this (Aruņa) also, placed
in the forepart [of Sürya's car], approaching the state of being the cause
in regard to the knowledge of the manifestation of Surya's car, marks
[i.e. is the distinguishing characteristic of] the state of the 'half-risen'
time [i.e. twilight, when neither stars nor sun are visible]. Verily at this
time the sacrifice of these begins, not [at the time] when he is [yet]
unrisen.' 6. Aruna is like Om. The former stands in the forepart of
Sürya's chariot, and the latter stands at the beginning of the Vedas.
Aruņa really purifies a man who engages in ceremonial bathings, sacrifices,
the presenting of oblations, and the like, because these forms of worship
are not efficacious till Aruņa (Dawn) has appeared; and Om purifies a
man who engages in the utterance of mantras and prayers extracted from
the Vedas, because such mantras and prayers are not efficacious unless
prefaced by the pronouncement of the syllable Om. On this the com-
mentary says: 'For it (Om) is indeed uttered at the beginning of the
Vedas, and it purifies a human being by means of the pronouncing of
muttered prayers and precepts. Even so Anūru (Aruņa) also stands in
the front part of the car of Surya, and purifies a human being by means
of the performance of ceremonial bathing, gifts, muttered prayers, obla-
tions, etc. Thus [Aruņa is said to be the purifier], because of the non-
occurrence of ceremonial bathings, etc., while he is [yet] unrisen; there-
fore he is like Om.' 7. The ordinary lexicons do not give the meaning
'drum' for nandi, but the gloss is murajavišeşa, 'a kind of drum.'
Nandi, as is well known, was one of Siva's attendants.
8.
9. Madana is
a name of Kāma, the god of love. The story is told that on one occasion
this Hindu Cupid dared to shoot the arrows of love at the great god Siva.
The latter wandered everywhere, seeking rest for his love-harried soul,
and constantly calling for his dead wife Sati. Upon meeting Kāma some
time afterwards, he recognized in him the cause of his unhappiness, and
burnt him to ashes with his third eye. Such is the story told at length
in the Vamana Purana (cf. Kennedy, Hindu Mythology, p. 297-300), and
briefly alluded to in Rāmāyaṇa, 1.23. 10-14. A different account is given
in other Purāṇas, which state that the gods, oppressed by the demon
Taraka, could not be freed unless a son of Siva should come into exist-
ence and slay the demon. Siva, however, since the demise of his wife
Sati, was utterly insensible to the tender passion. So the gods urged
Kāma to shoot an arrow at Siva when deep in meditation, and thus inflame
him with love for Pärvatī, who was standing nearby and was pining with
love for the great god. Kāma, persuaded, shot the bolt, but paid dearly
for his temerity, for Siva, angered at the disturbance of his meditations,