Nala And Damayanti And Other Poems Part 16

Soon when the bands in lucid rows a.s.semble, Flutes breathe, and citherns tremble.

SIR W. JONES, Ode to Indra.--See Ramayana, l. 125.]

[Footnote 21: p. 5. l. 7. _the Serpents_. The serpents are objects of reverence and veneration in India. They are called Naga, not going; Uragas--breast-going. Their residence is in Patala, though they are occasional visitants both of heaven and earth. See notes to book V. In the Bhagavat Gita, Arjun sees Brahma "sitting on his lotus-throne; all the Reshees and Ooragas (serpents)," Wilkins' translation, p. 91.

According to Wilson, (Sanscrit Dict. voce Naga), the race of these beings is said to have sprung from Kadru, the wife of Kasyapa, in order to people Patala, or the regions below the earth.]

[Footnote 22: p. 5. l. 7. _The Rakshasas_. Demons who a.s.sume at will the forms of lions, tigers, horses, and other animals, as well as the human shape, with numerous heads and arms. They are represented as cannibals who devour their enemies. See Ramayana.]

[Footnote 23: p. 6. l. 6. _--and with pa.s.sion heart-possessed_. It is, literally, her mind (or thought), being possessed by the _heart-sleeper_, (i. e. love, reposing or dwelling in the heart).

WILSON.]

[Footnote 24: p. 6. l. 8. _The Swayembara_. The self-election. The princesses in India enjoyed this singular privilege. The festival was proclaimed, and from the a.s.sembled suitors the lady selected her future husband. The Swayembara is not among the eight kinds of marriages mentioned in the third book of Menu, as customary among the higher castes, in which the parents in general arrange such contracts.

The provision in the ninth book (v. 90), appears to belong to the lower cla.s.ses.--"Three years let a damsel wait, though she be marriageable; but after that term let her choose for herself a bridegroom of equal rank." In the Raghuvansa, a poem, parts of which the author of this translation, if he could command leisure to make himself better acquainted with Sanscrit, would consider well worthy of being introduced to the English reader, there is a very remarkable and beautiful book, describing a Swayembara. This is likewise held at Vidarbha by the daughter of the king. The Mahabharata also describes the Swayembara of the princess Draupadi.]

[Footnote 25: p. 6. l. 17. _The lord of many peasants_. Vaisya, the third caste, husbandmen and traders.]

[Footnote 26: p. 6. l. 22. _All with rich and various garlands_. The use of garlands in the decoration of the houses and temples of the Hindus, and of flowers in their offerings and festivals, furnishes employment to a particular tribe or caste, the malacaras, or wreath makers. WILSON, note 57, on Meghaduta or Cloud-messenger.]

[Footnote 27: p. 7. l. 2. _Indra's world_. Indra is the G.o.d of heaven, of the thunder and lightning, storm and rain: his dwelling is sometimes placed on mount Meru, as the heaven of the Greeks on Olympus. His city is called Amaravati; his palace Vaijayanti; his garden Nandana. (KOSEGARTEN.)

Hail, mountain of delight, Palace of glory, bless'd by glory's king.

With prospering shade embower me, whilst I sing Thy wonders yet unreached by mortal flight.

Sky-piercing mountain! in thy bowers of love, No tears are seen, save where medicinal stalks Weep drops balsamic o'er the silvered walks.

No plaints are heard, save where the restless dove Of coy repulse, and mild reluctance talks.

Mantled in woven gold, with gems inchas'd, With emerald hillocks graced, From whose fresh laps, in young fantastic mazes, Soft crystal bounds and blazes, Bathing the lithe convolvulus that winds Obsequious, and each flaunting arbour binds.--SIR W. JONES, Ode to Indra.]

[Footnote 28: p. 7. l. 3. _Narada and Parvata_. Two of the divine Munis or Rishis. Narada is the son of Brahma; a friend of Krishna, a celebrated lawgiver, and inventor of the vina, or lute. (WILSON, Dict.

in voce.) Narada is mentioned as one of the "ten lords of created beings, eminent in holiness." MENU, i. 34, 35.]

[Footnote 29: p. 7. l. 5. _Them salutes the cloud-compeller_.

'Maghavan' is by some explained 'the cloudy.' I have adopted the word used by the translators of Homer.]

[Footnote 30: p. 7. l. 12. _Theirs this everlasting kingdom_.

Kshetriyas, or warriors, slain in battle, are transported to Swerga, the heaven of Indra, by the Apsarasas or nymphs of heaven: hence they are his "ever-honoured guests." "Those rulers of the earth, who, desirous of defeating each other, exert their utmost strength in battle, without ever averting their faces, ascend after death directly to heaven." MENU, vii. 89. Indra means to say, "Why are none new-killed in battle now-a-days, that I see none arriving in my heaven, Swerga?"]

[Footnote 31: p. 7. l. 12. _--even as Kamadhuk is mine_. Kamadhuk, the cow of plenty. She was brought forth on churning the ocean to produce the amrita, or drink of immortality. The interpretation is doubtful; it may be that this realm is to them the cow of plenty, (as bestowing upon them all their wishes), as the cow of plenty is mine.

See BOPP's and KOSEGARTEN's notes.]

[Footnote 32: p. 7. l. 15. _Thus addressed by holy Sakra_. Sakra, a name of Indra.

Hail, Dyapeter, dismay to Bala's pride, Or speaks Purander best thy martial fame, Or Sacra, mystic name.--SIR W. JONES, Hymn to Indra.

Bala and Vritra were the "giants" slain by Indra.]

[Footnote 33: p. 7. l. 23. _As they spake, the world-protectors_. The world-protectors are the eight G.o.ds next below the trine supreme, Brahma, Siva, and Vishnu. They are Indra, the G.o.d of heaven; Surya, the G.o.d of the sun; Soma or Chandra, the G.o.d of the moon; Agni, the G.o.d of fire; Pavana, the G.o.d of the wind; Kuvera, the G.o.d of wealth; Varuna, the G.o.d of water; Yama, the G.o.d of the infernal regions. At present four only of these G.o.ds are introduced; Indra, Yama, Agni, and Varuna. Compare, however, Mr. WILSON's note to Vikrama and Urvasi, Hindu Theatre, i. 219.]

[Footnote 34: p. 8. l. 8. _--equal to the G.o.d of love_. Manmatha, a name of Kandarpa, or Camdeo, the G.o.d of love.]

[Footnote 35: p. 11. l. 2. _Pledge me to thy faith, O raja_. Bopp has rendered '_pranayaswa_,' _uxorem duc_, but this is questionable. The root '_ni_,' with the preposition '_pari_,' has that sense, but with '_pra_' its usual acceptation is 'to love, to bear affection.' I have not met with it in the sense 'to marry.' Bopp is followed by Rosen in a.s.signing this sense to '_prani_.' WILSON.]

[Footnote 36: p. 7. l. 4. _In full trust is thine_. Bopp connects '_visrabdha_' with '_pranaya_,' and renders them _speratas nuptias_. I should rather join it adverbially with '_sarvam_, all;' that is, 'yours in full trust or confidence: grant me your affection.' There is something indelicate, though inartificial, in Damayanti's urging matrimony so earnestly. WILSON.]

[Footnote 37: p. 11. l. 8. _--the vile noose will I endure_. Hanging was not considered by the Hindus an undignified mode of self-destruction. See Hindu Theatre, ii. 237 and 299.]

[Footnote 38: p. 11. l. 17. _He, who all the world compressing_. Nala here recites the separate pretensions and attributes of the great deities, first, of Hutasa, a name of Agni, the G.o.d of fire. The sense here is extremely obscure. Bopp renders it literally. 'Qui hanc terram totam contraxit,' seems ambiguous. It may refer to the agency of fire in compacting the world and again consuming it, or simply shrivelling it up, while in the act of consuming.]

[Footnote 39: p. 11. l. 19. _He, in awe of whose dread sceptre_.

Yama: he is called the Dharma raja, king of justice. WILFORD in Asiatic Researches. Compare SOUTHEY's description in the Curse of Kehama, Canto xxii., with the note from Wilford on which it is founded; and his interview with Sawitri in BOPP's collection of Extracts from the Mahabharata.]

[Footnote 40: p. 11. l. 21. _--slayer of the infernal host_. Indra.

He was the conqueror of the Danavas or daemons:

When through the waves of war thy charger sprang, Each rock rebellowed, and each forest rang, The vanquish'd Asurs felt avenging pains.--SIR W. JONES, Ode to Indra.]

[Footnote 41: p. 11. l. 23. _--in thy mind if thou couldst choose_.

(At the close full stop misprinted for comma). Varuna, the G.o.d of waters. Schlegel and Rosen consider that a sloka, describing the attributes of Varuna, has been lost--that in this line 'varanam, seligendum' should be written instead of 'Varunam.' The Calcutta edition has the same reading, however, and the change is not necessary: if any alteration be made it should probably be in the first word, and 'Vriyatam' be read in place of 'Kriyatam.' WILSON.]

[Footnote 42: p. 14. l. 1. _Came the day of happy omen_. The Indians, like all other Asiatic nations, have their fortunate and unfortunate days. The month is divided into thirty lunar days (t.i.this), which are personified as nymphs. See the Dissertation on the lunar year by Sir W. JONES, Asiatic Researches, iii. 257. In the Laws of Menu are multifarious directions concerning the day of the moon fit or unfit for particular actions. "The dark lunar day destroys the spiritual teacher; the fourteenth destroys the learner; the eighth and the day of the full moon destroy all remembrance of Scripture; for which reason he must avoid reading on those lunar days."]

[Footnote 43: p. 14. l. 5. _They, the court with golden columns, etc._ The literal rendering is, 'they entered the hall (the stage, or place of exhibition, a s.p.a.cious court or quadrangle) splendid with columns of gold, and brilliant with a portal; a temporary or triumphal arch (torana).' There is allusion to such a porch or portal in the Mudra Rakshasa (Hindu Theatre, ii. 181, 182), also in the Toy Cart, (i. 82). For gold pillars see CRAWFURD's description of the Hall of Audience at Ava.

"The roof is supported by a great number of pillars: with the exception of about fourteen or fifteen inches at the bottom of each pillar, painted of a bright red, the whole interior of the palace is one blaze of gilding--although little reconcilable to our notions of good taste in architecture, the building is unquestionably most splendid and brilliant, and I doubt whether so singular and imposing a royal edifice exists in any other country." _Emba.s.sy to Ava_, 133.

WILSON.]

[Footnote 44: p. 14. l. 10. _--delicate in shape and hue_. Bopp's text is 'akaravantah suslakshnah, having forms and delicate.' The Calcutta edition reads 'akaraverna suslakshnah, elegant in figure and colour (complexion). Delicacy of colour, i. e. a lighter shade, scarcely amounting to blackness at all, is in general a mark of high caste. WILSON.]

[Footnote 45: p. 14. l. 13. _As with serpents Bhogavati._ Bhogavati, the capital of the serpents in the infernal world. In the Ramayana, Ayodhya is described as guarded by warriors, as Bhogavati by the serpents.]

[Footnote 46: p. 15. l. 22. _Nala's form might not discern._ The form of the G.o.ds, as it is here strikingly described by the poet, differs from that of men by the absence of those defects which const.i.tute the inferiority of a mortal body to that of the inhabitants of the Indian heaven. The immortal body does not perspire, it is unsoiled by dust, the garlands which they wear stand erect, that is, the flowers are still blooming and fresh. The G.o.ds are further distinguished by their strong fixed gaze, and by floating on the earth without touching it.

They have no shadow. Nala's form is the opposite of all these.

KOSEGARTEN.]

[Footnote 47: p. 15. l. 23. _--saw she, and with moveless eyes_. "The G.o.ds are supposed to be exempt from the momentary elevation and depression of the upper eyelid, to which mortals are subject. Hence a deity is called 'Animisha' or 'Animesha,' one whose eyes do not twinkle." Mr. Wilson, in his note to Vikrama and Urvasi, (Hindu Theatre, i. 237. p. 60.), quotes this pa.s.sage, and suggests that the "marble eyes of Venus, by which Helen knew the G.o.ddess, and which the commentators and translators seem to be much perplexed with, are probably the 'stabdha lochana,' the fixed eyes of the Hindus, full and unveiled for an instant, like the eyes of a marble statue." Mr. Wilson has, I think, been misled by the words ?ata a?a????ta, which rather expresses the contrary. ?a?a??? is to glitter, and is applied in many places in Homer to the gleaming of armour. The a?a????? ??e?t? p?d?? of the Odyssey is well translated by Gray, "glance their many-twinkling feet." In Mr.

Wilson's curious reference to Heliodorus (the pa.s.sage is in the aethiopica, iii. 13.) the author appears to write from Egyptian rather than Grecian notions. He extorts, somewhat violently, a meaning from Homer's words, de??? d? e? ?sse f?a????, which they by no means necessarily bear; but the a.n.a.logy is as curious if Egyptian as if Grecian.]

[Footnote 48: p. 15. l. 25. _On his shadow, garland drooping_. According to the Zoroastrian religion, one of the distinctions of human beings after the restoration of all things and the final triumph of Ormuzd, shall be that they shall cast no shadow; ?te s??a? pa????ta?. THEOPOMP.

apud Plut. de Isid. et Osirid. Compare ANQUETIL DU PERRON and KLEUKER, Anhang zum Zendavesta, i. 140.]

[Footnote 49: p. 16. l. 14. _And the happy pair devoutly_. The devotion of the silent spirit, the purely mental worship, is the holiest and most acceptable service to the G.o.ds. Compare WILKINS, Bhagavat-Gita, p. 74; MENU, ii. 85; vi. 235.]

[Footnote 50: p. 16. l. 19. _Agni gave his own bright presence_. Agni gave him the command of fire whenever he willed. Hutasa is a name of Agni; hut-asa, 'qui sacrificium edit,' i. e. ignis. Bopp's explanation, 'mundos per Deum Agnem splendentes,' has been adopted as giving the clearest sense. Varuna gave the command of water.]

[Footnote 51: p. 16. l. 23. _--each his double blessing gave_. Bopp translates this, 'par liberorum dederunt,' but the original says, 'all (or each) gave a pair,' i. e. a couple of blessings; making eight, as stated above; each of the four G.o.ds giving two. WILSON.]

[Footnote 52: p. 17. l. 4. _Lived in bliss, as with his Sachi_.

Indra, the giant-killer; Sachi, his spouse.]

[Footnote 53: p. 17. l. 7. _Of the horse the famous offering_. The reader will be best acquainted with the Aswamedha, or sacrifice of the horse, from the spirit and felicity with which it has been introduced by Southey in the Curse of Kehama. See also the Ramayana.]