Part 16 (1/2)
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 Ris.h.i.+s. 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.]