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THE SURYASATAKA OF MAYŪRA
where Siva and Pärvati are pictured sitting together on Mt. Käiläsa. 4.
This is a reference to Siva's ardhanarita form, wherein he appears as
half man and half woman; cf. Monier-Williams, Brahmanism and Hin-
duism, p. 85, 225, London, 1887. The conception of Siva as the ardha-
nārīśća is seemingly a late one, finding no place, so far as I have been able
to discover, in either Vedas or Epics. Further reference to this form of
Siva is found in Candifataka, stanzas 26, 28 and 80, and also in Mayura's
stanza entitled 'The Anger of Umã,' translated below, p. 240.
5. Accord-
ing to one account, Brahmã was unfolded from a lotus that grew from
Vişnu's navel; cf. stanza 13, note 4 6. Vişņu becomes wearied by the effort
expended in the work of creation; therefore, in the intervals between the
creations, he reposes on the great snake Seşa, in the depths of the ocean;
cf. stanza 35, note 8. 7. The compound adhijaladhi, as noted in the Intro-
duction (cf. p. 96), belongs to the class of composites called avyayibhāva;
cf. Whitney, Sanskrit Grammar, 1313, b. 8. The meaning of vind chad-
mand, which I, following the gloss avydjena, 'without deceit,' have ren-
dered without disguise,' is not quite clear to me. The commentary ex-
plains by the gloss yogas tapadicchalam vina, which seems to mean 'medi-
tation without pretense of austerities, etc.' 9. A day of Brahmã equaled
approximately four and one third billion years of mortals; cf. stanza 23,
note 6. 10. The commentary quotes, though without so stating, from
Patañjali's Yoga Satra, 1.2: yogas citta- [vṛtti-] nirodhas, 'meditation is
the hindering [of the working] of thought,' meaning that spiritual con-
sciousness is gained by control of the versatile psychic nature; cf. the
translation of the Yoga Satra by Charles Johnston, New York, 1912; but see
also the more recent translation by James H. Woods, appearing as volume
17 of the Harvard Oriental Series, Cambridge, Massachusetts, 1914. And
the commentary adds, by way of explanation: tatrodyoga udyamas tatrai-
katāna ekāgraḥ, 'intent on the effort involved in that [i.e. in meditation].'
11. The commentary notes: These [i.e. Siva, Vişņu and Brahmä] are
earth-protectors in name [only], being intent only on their own affairs,
but this Blessed (Sürya) is [really an earth-protector], being girded up
for action.
V.L. (b) J vina cchadmana. (d) HB bhuvanavidhāu.
210
89
etad yan maṇḍalam khe tapati dinakṛtas tā ṛco 'rcīmṣi yāni
dyotante tāni sāmāny ayam api puruṣo maṇḍale 'nur yajūmşi
evam yam veda vedatritayamayam ayam vedavedi samagro
vargaḥ svargāpavargaprakṛtir avikṛtiḥ so 'stu sūryaḥ śriye vaḥ
All the host versed in the Veda knows that Sürya consists of
the threefold Veda²;
That which blazes in the sky as the disk of (Sürya), Maker of
Day, [constitutes] the Verses (i. e. Rig Veda);
where Siva and Pärvati are pictured sitting together on Mt. Käiläsa. 4.
This is a reference to Siva's ardhanarita form, wherein he appears as
half man and half woman; cf. Monier-Williams, Brahmanism and Hin-
duism, p. 85, 225, London, 1887. The conception of Siva as the ardha-
nārīśća is seemingly a late one, finding no place, so far as I have been able
to discover, in either Vedas or Epics. Further reference to this form of
Siva is found in Candifataka, stanzas 26, 28 and 80, and also in Mayura's
stanza entitled 'The Anger of Umã,' translated below, p. 240.
5. Accord-
ing to one account, Brahmã was unfolded from a lotus that grew from
Vişnu's navel; cf. stanza 13, note 4 6. Vişņu becomes wearied by the effort
expended in the work of creation; therefore, in the intervals between the
creations, he reposes on the great snake Seşa, in the depths of the ocean;
cf. stanza 35, note 8. 7. The compound adhijaladhi, as noted in the Intro-
duction (cf. p. 96), belongs to the class of composites called avyayibhāva;
cf. Whitney, Sanskrit Grammar, 1313, b. 8. The meaning of vind chad-
mand, which I, following the gloss avydjena, 'without deceit,' have ren-
dered without disguise,' is not quite clear to me. The commentary ex-
plains by the gloss yogas tapadicchalam vina, which seems to mean 'medi-
tation without pretense of austerities, etc.' 9. A day of Brahmã equaled
approximately four and one third billion years of mortals; cf. stanza 23,
note 6. 10. The commentary quotes, though without so stating, from
Patañjali's Yoga Satra, 1.2: yogas citta- [vṛtti-] nirodhas, 'meditation is
the hindering [of the working] of thought,' meaning that spiritual con-
sciousness is gained by control of the versatile psychic nature; cf. the
translation of the Yoga Satra by Charles Johnston, New York, 1912; but see
also the more recent translation by James H. Woods, appearing as volume
17 of the Harvard Oriental Series, Cambridge, Massachusetts, 1914. And
the commentary adds, by way of explanation: tatrodyoga udyamas tatrai-
katāna ekāgraḥ, 'intent on the effort involved in that [i.e. in meditation].'
11. The commentary notes: These [i.e. Siva, Vişņu and Brahmä] are
earth-protectors in name [only], being intent only on their own affairs,
but this Blessed (Sürya) is [really an earth-protector], being girded up
for action.
V.L. (b) J vina cchadmana. (d) HB bhuvanavidhāu.
210
89
etad yan maṇḍalam khe tapati dinakṛtas tā ṛco 'rcīmṣi yāni
dyotante tāni sāmāny ayam api puruṣo maṇḍale 'nur yajūmşi
evam yam veda vedatritayamayam ayam vedavedi samagro
vargaḥ svargāpavargaprakṛtir avikṛtiḥ so 'stu sūryaḥ śriye vaḥ
All the host versed in the Veda knows that Sürya consists of
the threefold Veda²;
That which blazes in the sky as the disk of (Sürya), Maker of
Day, [constitutes] the Verses (i. e. Rig Veda);