2023-02-23 18:49:10 by ambuda-bot
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THE SÜRYASATAKA OF MAYŪRA
latama-, H vahulatatamataḥ pankapurram, B bahulatatamataḥpańkapüram.
(b) B patrapärfveşv; JHB avimalam arunac-. (c) K mandalam canda-
raśmeḥ.
201
80
cakşur dakṣadvişo yan na tu dahati puraḥ pūrayaty eva kāmam
na 'stam justam marudbhir yad iha niyaminām yānapäātram
bhavābdhāu
yad vītaśrānti śaśvad bhramad api jagatām bhrāntim abhrānti
hanti
bradhnasyā 'vyäd viruddhakriyam atha ca hitādhāyi tan
mandalam vaḥ
(iti maṇḍalavarṇanam)
Though the disk of Bradhna (Sürya) is inconsistent¹ in its ac-
tions, it is also a bestower of benefits;
Though it is the eye of (Siva), Foe of Dakşa, it does not burn
<Kāma> [standing] before [it], but verily fulfils <desire> ;
Though it is, in this world, a ship for the yogins on the ocean of
transmigration, yet it is not driven by the Maruts (Winds),
but is worshiped [by them];
Though it wanders unceasingly without weariness, yet, being free
from sin, it destroys the sin of the [three] worlds.
May this disk of Bradhna (Sürya) protect you!
(Here ends the description of the disk.)
Notes. 1. The inconsistencies are noted in the course of the stanza;
e.g. 'though the disk is Siva's eye, it does not burn'; 'though it is a ship,
it is not driven by the wind,' etc. In the third and fourth padas, however,
the inconsistencies noted are such only by virtue of word-puns. Thus, in
pada (c), if the inconsistency is to be made apparent, bhramad api abhränti
should be rendered 'though sinning, yet free from sin'; but bhramad is
not applicable to Sürya in the sense of 'sinning,' but only in its meaning
of 'wandering [over the universe].' Again, in pada (d), to apprehend the
inconsistency, viruddhakriyam would have to be rendered 'hostile in its
actions,' thus forming a contrast to hitadhãyi, 'bestower of benefits,' but
since Sürya is not 'hostile in his actions,' the translator must confine him-
self to the rendering 'inconsistent in his actions.' Such inconsistencies
as are here set forth, inconsistencies which are not real, but only appar-
ent, are examples of the rhetorical figure virodha, 'apparent contradic-
tion'; cf. Dandin, Kavyadarśa, 2. 333-339, and Mammaţa, Kavyaprakāśa,
latama-, H vahulatatamataḥ pankapurram, B bahulatatamataḥpańkapüram.
(b) B patrapärfveşv; JHB avimalam arunac-. (c) K mandalam canda-
raśmeḥ.
201
80
cakşur dakṣadvişo yan na tu dahati puraḥ pūrayaty eva kāmam
na 'stam justam marudbhir yad iha niyaminām yānapäātram
bhavābdhāu
yad vītaśrānti śaśvad bhramad api jagatām bhrāntim abhrānti
hanti
bradhnasyā 'vyäd viruddhakriyam atha ca hitādhāyi tan
mandalam vaḥ
(iti maṇḍalavarṇanam)
Though the disk of Bradhna (Sürya) is inconsistent¹ in its ac-
tions, it is also a bestower of benefits;
Though it is the eye of (Siva), Foe of Dakşa, it does not burn
<Kāma> [standing] before [it], but verily fulfils <desire> ;
Though it is, in this world, a ship for the yogins on the ocean of
transmigration, yet it is not driven by the Maruts (Winds),
but is worshiped [by them];
Though it wanders unceasingly without weariness, yet, being free
from sin, it destroys the sin of the [three] worlds.
May this disk of Bradhna (Sürya) protect you!
(Here ends the description of the disk.)
Notes. 1. The inconsistencies are noted in the course of the stanza;
e.g. 'though the disk is Siva's eye, it does not burn'; 'though it is a ship,
it is not driven by the wind,' etc. In the third and fourth padas, however,
the inconsistencies noted are such only by virtue of word-puns. Thus, in
pada (c), if the inconsistency is to be made apparent, bhramad api abhränti
should be rendered 'though sinning, yet free from sin'; but bhramad is
not applicable to Sürya in the sense of 'sinning,' but only in its meaning
of 'wandering [over the universe].' Again, in pada (d), to apprehend the
inconsistency, viruddhakriyam would have to be rendered 'hostile in its
actions,' thus forming a contrast to hitadhãyi, 'bestower of benefits,' but
since Sürya is not 'hostile in his actions,' the translator must confine him-
self to the rendering 'inconsistent in his actions.' Such inconsistencies
as are here set forth, inconsistencies which are not real, but only appar-
ent, are examples of the rhetorical figure virodha, 'apparent contradic-
tion'; cf. Dandin, Kavyadarśa, 2. 333-339, and Mammaţa, Kavyaprakāśa,