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THE SŪRYASATAKA OF MAYŪRA
193
And Mandara <is encircled at its base by Ahīna* [serving as] the
twirling-cord> ;
The car <is warmly praised by divine Sadhyas and Maruts
[standing] near its wheel>,
And Mandara <is warmly praised by divine Sädhyas and Maruts
[standing] among its foothills> ;
The car <obtains its speed from the impetuous pulling of the
strong horses>,"
And Mandara <obtains its speed from the impetuous pulling of
Bali and Haris (Indra)>.
May that car of the Hot-rayed (Sürya), which possesses incom-
parable majesty, bring you unbounded prosperity!
(Here ends the description of the car).
Notes. 1. The commentary authorizes the translating of samtatam,
'continually,' both with bhramyan, 'continually wandering about,' and
also with difyat, 'may it continually bring.' 2. For the twirling of
Mount Mandara in the milky ocean, cf. stanza 42, notes 3, 6, 12, 14. 3-
Lit. 'has its girding up attended to by its driver, who is mutilated at the
root.' Aruna was legless; cf. stanza 8, note 1. Resolve netrahinena here
as netra hinena, but in the second rendering as netra-ahinena. 4. In
the churning of the ocean (cf. note 2), Väsuki, or Ahina (King of Ser-
pents), acted as the twirling-cord which was pulled by the gods and
demons, the former holding the tail of the serpent king, and the latter
the head. In this stanza Indra and Bali are to be taken as representatives
of their respective classes, gods and demons. The compound netrāhinena,
'by Ahina [serving as] twirling-cord,' is an example, as noted by the com-
mentary, of the type of compound that omits its middle member. Such
composites are called fakaparthiva, from faka-[priya]-parthiva, 'a king
[dear to] his era'; cf. Vamana's Kavyalamkarasatrani, 5.2. 15 (ed. by
Durgāprasad and Parab, in the Kävyamālā Series, Bombay, 1889), and the
commentary thereon. Monier-Williams, Skt.-Engl. Dict. s.v. fakapārthiva,
states that Patañjali explains as fākabhoji pārthivaḥ, 'a king fond of vege-
tables.' 5. Or, perhaps, siddhasadhyair is to be taken as meaning
'Siddhas and Sadhyas'; the gloss is devaviteşäiḥ, 'kinds of gods.' For
the Siddhas, see stanza 6, note 8. According to Monier-Williams, Skt.-
Engl. Dict. s.v. sådhya, the Sãdhyas are mentioned as early as Rig Veda,
10.90. 16; they lived in the Bhuvarloka (Yaska, Nirukta, 12. 41) and had
exquisitely fine natures, like the gods (Manu, 1. 22); in the Purāņas, their
number is usually 12 or 17, and in the later mythology they are super-
seded by the Siddhas. 6. The term pada in pädopante is glossed by
carana, 'foot,' but must certainly mean 'wheel'; cf. stanza 82 (see note
6), where anga, 'limb,' is used to designate the wheel. 7. Lit. 'obtains
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193
And Mandara <is encircled at its base by Ahīna* [serving as] the
twirling-cord> ;
The car <is warmly praised by divine Sadhyas and Maruts
[standing] near its wheel>,
And Mandara <is warmly praised by divine Sädhyas and Maruts
[standing] among its foothills> ;
The car <obtains its speed from the impetuous pulling of the
strong horses>,"
And Mandara <obtains its speed from the impetuous pulling of
Bali and Haris (Indra)>.
May that car of the Hot-rayed (Sürya), which possesses incom-
parable majesty, bring you unbounded prosperity!
(Here ends the description of the car).
Notes. 1. The commentary authorizes the translating of samtatam,
'continually,' both with bhramyan, 'continually wandering about,' and
also with difyat, 'may it continually bring.' 2. For the twirling of
Mount Mandara in the milky ocean, cf. stanza 42, notes 3, 6, 12, 14. 3-
Lit. 'has its girding up attended to by its driver, who is mutilated at the
root.' Aruna was legless; cf. stanza 8, note 1. Resolve netrahinena here
as netra hinena, but in the second rendering as netra-ahinena. 4. In
the churning of the ocean (cf. note 2), Väsuki, or Ahina (King of Ser-
pents), acted as the twirling-cord which was pulled by the gods and
demons, the former holding the tail of the serpent king, and the latter
the head. In this stanza Indra and Bali are to be taken as representatives
of their respective classes, gods and demons. The compound netrāhinena,
'by Ahina [serving as] twirling-cord,' is an example, as noted by the com-
mentary, of the type of compound that omits its middle member. Such
composites are called fakaparthiva, from faka-[priya]-parthiva, 'a king
[dear to] his era'; cf. Vamana's Kavyalamkarasatrani, 5.2. 15 (ed. by
Durgāprasad and Parab, in the Kävyamālā Series, Bombay, 1889), and the
commentary thereon. Monier-Williams, Skt.-Engl. Dict. s.v. fakapārthiva,
states that Patañjali explains as fākabhoji pārthivaḥ, 'a king fond of vege-
tables.' 5. Or, perhaps, siddhasadhyair is to be taken as meaning
'Siddhas and Sadhyas'; the gloss is devaviteşäiḥ, 'kinds of gods.' For
the Siddhas, see stanza 6, note 8. According to Monier-Williams, Skt.-
Engl. Dict. s.v. sådhya, the Sãdhyas are mentioned as early as Rig Veda,
10.90. 16; they lived in the Bhuvarloka (Yaska, Nirukta, 12. 41) and had
exquisitely fine natures, like the gods (Manu, 1. 22); in the Purāņas, their
number is usually 12 or 17, and in the later mythology they are super-
seded by the Siddhas. 6. The term pada in pädopante is glossed by
carana, 'foot,' but must certainly mean 'wheel'; cf. stanza 82 (see note
6), where anga, 'limb,' is used to designate the wheel. 7. Lit. 'obtains
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