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THE SŪRYAŚATAKA OF MAYŪRA
The rays which scintillate [constitute] the Songs (i. e. Sama
Veda); and that atomic Souls in the disk [constitutes] the
Sacrificial Formulas (i. e. Yajur Veda).*
211
May that Sürya, who is Unchangeableness [personified], and
who is also the fundamental cause of heaven and emancipa-
tion, bring you prosperity !
Notes. 1. Lit. 'all this host, etc.' 2. The identification of Surya with
the Vedas is a conception found also in Markandeya Purana, 103.6 (Par-
giter, p. 557), Vişnu Purana, 2.11 (Wilson, vol. 2, p. 294-295), and accord-
ing to Kennedy, Hindu Mythology, p. 346, in the Sürya Nārāyaṇa Upan-
işad. With reference to this identification, Wilson in his translation of
the Visnu Purana (vol. 2, p. 295, footnote) suggests that 'this mysticism
originates, in part, apparently, from a misapprehension of metaphorical
texts of the Vedas, such as säişa trayy eva vidya tapati, "that triple
knowledge (the Vedas) shines," and rcas tapanti, "the hymns of the Rich
shine," and, in part, from the symbolization of the light of religious truth
by the light of the sun, as in the Gayatri.' 3. The conception of purusa
as the 'Soul' seems to have originated in the teachings of Sāmkhya phi-
losophy, a conception seemingly distinct from that found in the Puruşa
hymn (10.90) of the Rig Veda; cf. A. A. Macdonell, Skt. Literature, p.
132-133, 137, New York, 1900; id., Vedic Mythology, p. 166; cf. also Paul
Deussen, The Philosophy of the Upanishads, p. 239-250, Edinburgh, 1906.
According to the commentary, the 'Soul' or puruşa is 'attainable by yoga
(yogagamyaḥ).' 4. The commentary quotes the following phrases, which
I find occur in Satapatha Brahmaṇa, 10. 5. 2. 1-2 (cf. Eggeling's translation
in Sacred Books of the East, vol. 43, p. 366): trayī va eşā vidyā tapati
(cf. note 2), 'this threefold knowledge shines'; ta rcaḥ sa rcăm lokaḥ,
'the verses: this is the realm of the Rig'; yad etad arcir dipyate tan
mahāvratam tāni sāmāni sa sāmnām lokaḥ, 'that which shines as the ray
is a great religious observance, the hymns: this is the realm of the Saman';
ya eşa etasmin mandale puruşaḥ so 'gnis tani yajūmşi sa yajuşām lokaḥ
iti śrutiḥ, 'that which is the man in this disk is Agni, the sacrificial
formulas: this is the realm of the Yajus; so says tradition.' 5. Bern-
heimer (Introd., p. 105) takes avikṛtiḥ, 'unchangeableness,' to be an
adjective, and renders: 'immutabile causa della beatitudine celeste.' 6.
For the idea that Sürya is a means for the attaining of emancipation, cf.
stanza 9, note 7, and stanza 29, note 4.
90
nākāukaḥpratyanīkakṣatipaṭumahasām vāsavāgresarāṇām
sarveṣām sādhu pātām jagad idam aditer ātmajatve same 'pi
yenā "dityābhidhānam niratiśayaguṇāir ātmani nyastam astu
The rays which scintillate [constitute] the Songs (i. e. Sama
Veda); and that atomic Souls in the disk [constitutes] the
Sacrificial Formulas (i. e. Yajur Veda).*
211
May that Sürya, who is Unchangeableness [personified], and
who is also the fundamental cause of heaven and emancipa-
tion, bring you prosperity !
Notes. 1. Lit. 'all this host, etc.' 2. The identification of Surya with
the Vedas is a conception found also in Markandeya Purana, 103.6 (Par-
giter, p. 557), Vişnu Purana, 2.11 (Wilson, vol. 2, p. 294-295), and accord-
ing to Kennedy, Hindu Mythology, p. 346, in the Sürya Nārāyaṇa Upan-
işad. With reference to this identification, Wilson in his translation of
the Visnu Purana (vol. 2, p. 295, footnote) suggests that 'this mysticism
originates, in part, apparently, from a misapprehension of metaphorical
texts of the Vedas, such as säişa trayy eva vidya tapati, "that triple
knowledge (the Vedas) shines," and rcas tapanti, "the hymns of the Rich
shine," and, in part, from the symbolization of the light of religious truth
by the light of the sun, as in the Gayatri.' 3. The conception of purusa
as the 'Soul' seems to have originated in the teachings of Sāmkhya phi-
losophy, a conception seemingly distinct from that found in the Puruşa
hymn (10.90) of the Rig Veda; cf. A. A. Macdonell, Skt. Literature, p.
132-133, 137, New York, 1900; id., Vedic Mythology, p. 166; cf. also Paul
Deussen, The Philosophy of the Upanishads, p. 239-250, Edinburgh, 1906.
According to the commentary, the 'Soul' or puruşa is 'attainable by yoga
(yogagamyaḥ).' 4. The commentary quotes the following phrases, which
I find occur in Satapatha Brahmaṇa, 10. 5. 2. 1-2 (cf. Eggeling's translation
in Sacred Books of the East, vol. 43, p. 366): trayī va eşā vidyā tapati
(cf. note 2), 'this threefold knowledge shines'; ta rcaḥ sa rcăm lokaḥ,
'the verses: this is the realm of the Rig'; yad etad arcir dipyate tan
mahāvratam tāni sāmāni sa sāmnām lokaḥ, 'that which shines as the ray
is a great religious observance, the hymns: this is the realm of the Saman';
ya eşa etasmin mandale puruşaḥ so 'gnis tani yajūmşi sa yajuşām lokaḥ
iti śrutiḥ, 'that which is the man in this disk is Agni, the sacrificial
formulas: this is the realm of the Yajus; so says tradition.' 5. Bern-
heimer (Introd., p. 105) takes avikṛtiḥ, 'unchangeableness,' to be an
adjective, and renders: 'immutabile causa della beatitudine celeste.' 6.
For the idea that Sürya is a means for the attaining of emancipation, cf.
stanza 9, note 7, and stanza 29, note 4.
90
nākāukaḥpratyanīkakṣatipaṭumahasām vāsavāgresarāṇām
sarveṣām sādhu pātām jagad idam aditer ātmajatve same 'pi
yenā "dityābhidhānam niratiśayaguṇāir ātmani nyastam astu