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THE SŪRYASATAKA OF MAYURA
Notes. 1. This stanza is quoted in the Kavyaprakasa of Mammaţa,
10. 56. 1 (stanza 580). Chapter 10 of that work deals with 'Ideal Figures
of Speech,' and Mayūra's stanza is given as an example of 'Defects of
Alliteration. After quoting the stanza, Mammața says (p. 268 of the
translation by Gangānātha Jhā, Benares, 1898): 'Here the nominatives
and objectives of the "eulogy" are made such only for the sake of Allit-
eration; they [i.e. the gods] are not so described in the Purāṇas, and thus
this is contrary to generally recognized facts.' It will be noticed by the
reader that each god praises that part of the car which most nearly
resembles in sound his own name, e.g. Hari praises the hari, Cakrin
praises the cakra, Varuna praises Aruna, etc. Mammaţa would seem to
imply that the Purāṇas nowhere state that Hari praises the horses, or
Cakrin the wheel, etc., but that Hari is made to praise the horses here
merely because hari (horses) resembles in sound his own name Hari, and
so on. For somewhat similar cases of assonance (yamaka), cf. stanza 81,
and Candidataka, stanzas 36 and 52. 2. Lit. pritiprasanno means 'bright
with joy.'
3. The term Hari is more often applied to Vişņu, but here,
and also in stanza 72, and in Caṇḍiśataka, stanzas 15 and 19, it is used to
designate Indra. For other word-plays involving hari in its double sense
of 'horse' and 'Indra' (or, 'Vişnu'), cf. stanza 51, note I.
term Dhūrjați (Siva) means, according to Monier-Williams, Skt.-Engl.
Dict. s.v., 'He who has matted locks like a burden'; but in Mahabharata,
7. 202. 129, it is said: dhūmrarüpam ca yat tasya dhurjatis tena cocyate,
'and since his form is [like that of] smoke, he is for that reason called
Dhurjati.' In stanza 99 also, and in Candiśataka, stanza 80, Siva is desig-
nated by this epithet. 5. According to Thomas (Kavindravacanasamuc-
caya, introd., p. 68), this stanza of the Süryaśataka is cited by Ujjvala-
datta, on Uṇādisutra, 4.213 (Aufrecht's edition, p. 19).
4. The
192
V.L. (a) VJHB and Jhalakīkara's edition of the Kavyaprakaśa (see
note 1) read dhürdhvajāgrän. (c) HB jagadupakutaye; VHB nityamuk-
tasya. (d) K ahimarucaḥ.
72
netrāhinena müle vihitaparikaraḥ siddhasādhyāir marudbhiḥ
pādopānte stuto 'lam baliharirabhasā karṣaṇābaddhavegaḥ
bhrāmyan vyomāmburāśāv aśiśirakiraṇasyandanaḥ samtatam
VO
diśyāl lakṣmīm apārām atulitamahimevā 'paro mandarādriḥ
(iti rathavarṇanam)
The car of the Hot-rayed (Surya), like a second Mount Mandara,
continually¹ turns about in the ocean² of the sky;
Moreover, the car <is made ready by its driver (Aruņa), who is
maimed in the lower part of his body>,³
Notes. 1. This stanza is quoted in the Kavyaprakasa of Mammaţa,
10. 56. 1 (stanza 580). Chapter 10 of that work deals with 'Ideal Figures
of Speech,' and Mayūra's stanza is given as an example of 'Defects of
Alliteration. After quoting the stanza, Mammața says (p. 268 of the
translation by Gangānātha Jhā, Benares, 1898): 'Here the nominatives
and objectives of the "eulogy" are made such only for the sake of Allit-
eration; they [i.e. the gods] are not so described in the Purāṇas, and thus
this is contrary to generally recognized facts.' It will be noticed by the
reader that each god praises that part of the car which most nearly
resembles in sound his own name, e.g. Hari praises the hari, Cakrin
praises the cakra, Varuna praises Aruna, etc. Mammaţa would seem to
imply that the Purāṇas nowhere state that Hari praises the horses, or
Cakrin the wheel, etc., but that Hari is made to praise the horses here
merely because hari (horses) resembles in sound his own name Hari, and
so on. For somewhat similar cases of assonance (yamaka), cf. stanza 81,
and Candidataka, stanzas 36 and 52. 2. Lit. pritiprasanno means 'bright
with joy.'
3. The term Hari is more often applied to Vişņu, but here,
and also in stanza 72, and in Caṇḍiśataka, stanzas 15 and 19, it is used to
designate Indra. For other word-plays involving hari in its double sense
of 'horse' and 'Indra' (or, 'Vişnu'), cf. stanza 51, note I.
term Dhūrjați (Siva) means, according to Monier-Williams, Skt.-Engl.
Dict. s.v., 'He who has matted locks like a burden'; but in Mahabharata,
7. 202. 129, it is said: dhūmrarüpam ca yat tasya dhurjatis tena cocyate,
'and since his form is [like that of] smoke, he is for that reason called
Dhurjati.' In stanza 99 also, and in Candiśataka, stanza 80, Siva is desig-
nated by this epithet. 5. According to Thomas (Kavindravacanasamuc-
caya, introd., p. 68), this stanza of the Süryaśataka is cited by Ujjvala-
datta, on Uṇādisutra, 4.213 (Aufrecht's edition, p. 19).
4. The
192
V.L. (a) VJHB and Jhalakīkara's edition of the Kavyaprakaśa (see
note 1) read dhürdhvajāgrän. (c) HB jagadupakutaye; VHB nityamuk-
tasya. (d) K ahimarucaḥ.
72
netrāhinena müle vihitaparikaraḥ siddhasādhyāir marudbhiḥ
pādopānte stuto 'lam baliharirabhasā karṣaṇābaddhavegaḥ
bhrāmyan vyomāmburāśāv aśiśirakiraṇasyandanaḥ samtatam
VO
diśyāl lakṣmīm apārām atulitamahimevā 'paro mandarādriḥ
(iti rathavarṇanam)
The car of the Hot-rayed (Surya), like a second Mount Mandara,
continually¹ turns about in the ocean² of the sky;
Moreover, the car <is made ready by its driver (Aruņa), who is
maimed in the lower part of his body>,³