Celestial genii tow'rd their king advance
(So called by men) in heaven Gandharvas named,
For matchless music famed.
Soon when the bands in lucid rows assemble,
Flutes breathe, and citherns tremble.
Sir W. Jones, Ode to Indra.—See Ramayana, l. 125.
[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 Pátála, 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 Pátála, or the regions below the earth.
[22] p. 5. l. 7. The Rakshasas. Demons who assume 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.
[23] p. 6. l. 6. —and with passion 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.
[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 assembled 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 classes.—"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.
[25] p. 6. l. 17. The lord of many peasants. Vaisya, the third caste, husbandmen and traders.
[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 málácáras, or wreath makers. Wilson, note 57, on Meghaduta or Cloud-messenger.
[27] p. 7. l. 2. Indra's world. Indra is the God 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.