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THE SÜRYAŚATAKA OF MAYŪRA
so that he might see the maiden Tilottamã, whichever way she turned.
Another account says that Indra once violated Ahalya, the wife of the
sage Gautama (Mahabharata, 5. 12. 5-6; 12. 266. 45-50; Ramayana, 7. 30.
25-34). Gautama thereupon cursed the god, ordaining, among other
things, that his body should be disfigured with a thousand 'sex-marks'
(so Roy renders bhaga, meaning perhaps the pudendum muliebre; cf.
Mbh., 13. 41. 21). Afterwards the sage relented, and allowed the thousand
disgraceful marks to be turned into eyes; cf. Mbh., 13. 41. 21; 13. 34. 28?
(13.2137 of the Calcutta text, which is cited here because the latter part of
13. 34 is out of place, and apparently missing, in the copy that I have used
of the Bombay text). It is worthy of note too that the Skanda Purāṇa,
17-18, (quoted by Kennedy, Hindu Mythology, p. 363) records how Indra,
on one occasion, in order to escape from the demons who had besieged
him and other gods in the city of Amaravatī, turned himself into a pea-
cock, a bird that, as noted in Süryaśataka, stanza 25, has many 'eyes in
its tail.' See Candiśataka, stanza 42, and also stanza 57, which refers to
Indra's 'row of eyes.'
⁹
5. The 'twelve personalities are the twelve
Adityas, on whom comment has been made in stanza 90, note 1, and
Candidataka, stanza 42. From Venisamhāra, 3.8 (ed. Parab and Mädgåv-
kar, Bombay, 1898), dagdhum viśvam dahanakirandir nodita dvadaśa 'rkā
'the twelve Arkas (Süryas) have not [yet] risen to burn up the universe
with their scorching rays,' we may infer that the twelve Adityas formed
one of the destructive forces that became active at the end of every kalpa.
In this connection, compare also Mahabharata, 3. 3. 59, kṛtva dvadaśadha
"tmanam dvadaśadityatām gataḥ samhṛtyaikārṇavam sarvam tvam śoşayasi
raśmibhiḥ, 'having divided thyself into twelve parts, and becoming as
many suns, thou (Sürya) destroyest the whole ocean and driest it up with
thy rays.' 6. On Aruna's relationship to Garuda, see stanza 8, note 1;
and on Garuda's fondness for devouring snakes, see stanza 47, note 3.
7. The indeclinable particle fam, 'prosperity,' used substantively, is com-
mon in the Veda, but rare in the later language; cf. Monier-Williams,
Skt.-Engl. Dict. s.v. Note in this stanza the alliteration (anuprāsa) of
d, and the assonance (yamaka) due to the prevalence of d and sounds.
The letter d occurs twenty-five times, and occurs twenty-seven times.
218
V.L. (a) J sadridyarvinadīkā; J and the Kävyamāla text read prak
drśo, K darśayan drak dṛśo. (b) B sadaśaśatadrşi (with last sibilant
lingual). (d) HB sam fasty (with dental sibilant in sam); JHB atiśayam
dandaśūkasanadyaḥ.
95
tirthäni vyarthakāni hradanadasarasīnirjharāmbhojinīnām
nodanvanto nudanti pratibhayam aśubham śvabhrapātānu-
bandhi
āpo nākāpagāyā api kaluṣamuṣo majjatām nāiva yatra
trātum yāte 'nyalokān sa diśatu divasasyāikahetur hitam vaḥ
so that he might see the maiden Tilottamã, whichever way she turned.
Another account says that Indra once violated Ahalya, the wife of the
sage Gautama (Mahabharata, 5. 12. 5-6; 12. 266. 45-50; Ramayana, 7. 30.
25-34). Gautama thereupon cursed the god, ordaining, among other
things, that his body should be disfigured with a thousand 'sex-marks'
(so Roy renders bhaga, meaning perhaps the pudendum muliebre; cf.
Mbh., 13. 41. 21). Afterwards the sage relented, and allowed the thousand
disgraceful marks to be turned into eyes; cf. Mbh., 13. 41. 21; 13. 34. 28?
(13.2137 of the Calcutta text, which is cited here because the latter part of
13. 34 is out of place, and apparently missing, in the copy that I have used
of the Bombay text). It is worthy of note too that the Skanda Purāṇa,
17-18, (quoted by Kennedy, Hindu Mythology, p. 363) records how Indra,
on one occasion, in order to escape from the demons who had besieged
him and other gods in the city of Amaravatī, turned himself into a pea-
cock, a bird that, as noted in Süryaśataka, stanza 25, has many 'eyes in
its tail.' See Candiśataka, stanza 42, and also stanza 57, which refers to
Indra's 'row of eyes.'
⁹
5. The 'twelve personalities are the twelve
Adityas, on whom comment has been made in stanza 90, note 1, and
Candidataka, stanza 42. From Venisamhāra, 3.8 (ed. Parab and Mädgåv-
kar, Bombay, 1898), dagdhum viśvam dahanakirandir nodita dvadaśa 'rkā
'the twelve Arkas (Süryas) have not [yet] risen to burn up the universe
with their scorching rays,' we may infer that the twelve Adityas formed
one of the destructive forces that became active at the end of every kalpa.
In this connection, compare also Mahabharata, 3. 3. 59, kṛtva dvadaśadha
"tmanam dvadaśadityatām gataḥ samhṛtyaikārṇavam sarvam tvam śoşayasi
raśmibhiḥ, 'having divided thyself into twelve parts, and becoming as
many suns, thou (Sürya) destroyest the whole ocean and driest it up with
thy rays.' 6. On Aruna's relationship to Garuda, see stanza 8, note 1;
and on Garuda's fondness for devouring snakes, see stanza 47, note 3.
7. The indeclinable particle fam, 'prosperity,' used substantively, is com-
mon in the Veda, but rare in the later language; cf. Monier-Williams,
Skt.-Engl. Dict. s.v. Note in this stanza the alliteration (anuprāsa) of
d, and the assonance (yamaka) due to the prevalence of d and sounds.
The letter d occurs twenty-five times, and occurs twenty-seven times.
218
V.L. (a) J sadridyarvinadīkā; J and the Kävyamāla text read prak
drśo, K darśayan drak dṛśo. (b) B sadaśaśatadrşi (with last sibilant
lingual). (d) HB sam fasty (with dental sibilant in sam); JHB atiśayam
dandaśūkasanadyaḥ.
95
tirthäni vyarthakāni hradanadasarasīnirjharāmbhojinīnām
nodanvanto nudanti pratibhayam aśubham śvabhrapātānu-
bandhi
āpo nākāpagāyā api kaluṣamuṣo majjatām nāiva yatra
trātum yāte 'nyalokān sa diśatu divasasyāikahetur hitam vaḥ