23 - Kuvalayáshva’s visit to Pátála.

Kuvalayáshva, returning home, learnt what had happened-He urns his loss, and shunning women lives a cheerful life - The Nága g Ašvatara, hearing this story, engages in austerities and extols Sarasi-Sarasvati, propitiated by him, restores him his companion mbala, and gives them both perfect skill in poetry and music-Both piliate Shira, uho at their request gires Ashvatara Madálasá as his ughter, restored to life as before-At Aśhvatara’s suggestion, his sons ito Kuvalayiśhva to their palace in Pátála and introduce him to ir father--Ashvatara asks Kuvalayáśhva to relate his story, 

The sons spoke.

1       The king’s son reaching then his own city in haste, desirous to saluto his parents’ feet respectfully, and eager to see Madálasá,

2 beheld some people of the city downcast, with joyless countenances, and then again astonished with joyful faces:

3 and other people with wide-open eyes, exclaiming “Hurrah! hurrah!” embracing ono another, filled with the utmost

4 curious interest. “Long mayest thou live, O most fortunate prince! Thy adversaries are slain; gladden thy parents’ mind and ours also, which is relieved of anxiety. 

5       Surrounded before and behind by the citizens who were caying out thus, his joy forthwith aroused, he entered his 

 6 father’s palace. And his father and mother and other reltions embraced him, and then invoked on him auspicious bles ings

 7 saying “Long mayest thou live!” Thereupon, havin done obeisance, surprised at what this might mean, he quetioned his father; and he duly explained it to him. 

8 On hearing that his wife Madálasá, the darling of his hear was dead, and seeing his parents before him, he fell into the

9 midst of a sea of shame and grief. He thought, “The maiden on hearing I was dead, gave up life, the virtuous one: fie

10 me harsh-minded that I am! Malignant am I, worthless at I, that I live most pitiless, when deprived of that deer-eye

11 one who encountered death for my sake!” Again he thought having firmly composed his mind, banishing hastily the risin distraction, and breathing hard outwards and inwards, feeling undone.

12 “If I abandon life because she has died on my account what benefit shall I confer on her? Yet this would be praise

13 worthy in women’s opinion. Or if being downcast I weep repeatedly exclaiming ‘ah! my beloved,’ still this would ne

 14 be praiseworthy in us; for we are men assuredly. Frigid wit grief, downcast, ungarlanded, uncleansed, I shall then become

15 an object of contumely to my adversaries. I must cut off m enemies, and obey the king, my father. And how then can

16 resign my life which is dependant on him? But here, I con sider, I must renounce pleasure with woman, and yet than renunciation does not tend to benefit the slender-limbed one

17 Nevertheless, in every way I must practise harmlessness, which works neither benefit nor injury. This is little for me to d0 on her account who resigned her life on mine.”

The sons spoke.

18     Having thus resolved, Rita-dhvaja then performed the ceremony of offering water, and immediately afterwards performed the obsequies; and he spoke again. 

Rita-dhvaja spoke.

19 “If she, Madálasa, the slender-limbed, were not my wife,

 20 would not have another companion in this life. Besides that fawn-eyed daughter of the Gandharya, I will not love 

21 any woman.-80 have I spoken in truth. Having given up that wife, who observed true religion, whose gait was like the elephant’s, I will not assent to any woman--this have I declared in truth.”

The sons spoke.

22 And having renounced, dear father, all the delights of woman, bereft of her, he continued to sport in company with his peers, his equals in age, in the perfection of his good disposition.

23 This was his supremo deed, dear father. Who is able to do that which is exceedingly difficult of accomplishment by the gods, how much more so by others? 

Jada spoke.

24 Having heard their speech, their father became disaatified; and after reflecting the Nága king addressed his two sons, as if in ridicule. 

The Nága king Ashvatara spoke.

25     “If men, deeming a thing impossible, will put forth no effort

26 in the deed, from the loss of exertion there ensues loss. Let a man undertake a deed, without squandering his own

27 manhood; the accomplishment of a deed depends on fate and on manhood. Therefore, I will bo strive, my sons, henceforth-let me so practise austerities diligently, -that this may in time be accomplished.”

Jada spoke.

28    Having spoken thus, the Nága king went to Plakshávataraņa,* the place of pilgrimage on the Himavat mountain, and

29 practised most arduous austerities. And then he praised the goddess Sarasvati there with his invocations, fixing his mind on her, restricting his food, performing the three prescribed ablutions. †

* Where the R. Sarasvati takos its rise.

                  † At morning, noon, and evening. 

Ashvatara spoke.

30    “Desirous of propitiating the resplendent goddess Jagaddhátri Sarasvati, who is sprung from Brahma, I will praise

31 her, bowing my head before her. Good and bad, O goddess, whatever there be, the cause that confers alike final enancipation and riches, - all that, conjoint and separate, resides i

32 thee, O goddess. Thou, O goddess, art the imperishable an the supreme, wherein everything is comprised; thou art th imperishable and the supreme, which are established like the

 33 Atom. The imperishable and the supremo is Brahma, and this universe is perishable by nature. Fire resides in woof

34 and the atoms are of earth. So in thee resides Brahma, and this world in its entirety; in thee is the abode of the sound Om, and whatever is immoveable and moveable, O goddess

 35 In thee reside the three prosodial times,* O goddess, all tha exists and does not exist, the three worlds, † the three Vedas

* Mátrá; short, long, and prolated.

† Loka; earth, atmosphere and the sky. 

36 the three sciences, †† the three fires, § the three lights, || an the three colours, ¶ and the law-book; the three qualities the three sounds, ** the three Vedas, and the three áshramas, ††

††Vidya; metaphysics (with logic), the art of government, and the protical arts (?)

§Púvaka; gárhapatya, ahavaniya, and dakshiņa. 

||Jyotis; fire on the earth, ether in the atmosphere, and the sun in the sky. 

¶Varna; or, the three castes.

**Sabda.

††Ashrama; those of the griha-stha, vana-prastha, and bhikshu. 

37 the three times, and the three states of life, the pitsis, day night and the rest. This trinity of standards is thy form, O

††††The names of these sacrifices are thus given me by tho Pandit of the Bengal Agiatic Society. The Soma-samsthá are (1) agni-shtoma, (2) atyangi-shțoma, (3) ukthya, (4) shodashin, (5) atirátra, (6) vájaheya, and (7) áptoryáma. The havih-samstha are (1) agnyádheya, (2) agni-hotra, (3) darsspúrnamásan, (4) c’áturnásyani, (5) pashu-bandha, (6) sautra-maņi, and (7) agrajaņeshti. The páka-samstha are given differently by different authors According to Apagtamba they are (1) aupásana-homa, (2) vaishva-deva, (3) párvaņa, (4) Ashtaká, (6) shráddha, (6) sarpa-bali, (7) ishána-bali. According to Baudhayana, (1) huta, (2) prahuta, (3) ábuta, (4) súlagava, (5) bali aņa, (6) pratyavarohaņa, and (7) ashtaká - homa According to Gautama, ashtaká, (2) parvana, (3) shráddha, (4) shravani, (5) ágraháyani, (6) ch’aitrí, (7) áshvayuji. 

*A MS. in the Sanskrit College reads ádye for ádya, and sanátane for átanaḥ; with this ronding the first line of the verse would qualify devi asvati, if sanatane bo taken as an ársha form of sanatani. But these verses m obecure. 

38 goddess Sarasvati! The soven soma-samsthá sacrifices, an the seven haviḥ-samsthá sacrifices, and the seven páka samstha†††† sacrifices, which are deemed the earliest by those who think differently, and which are as eternal as Brahma,*

are performed by those, who assert that all things are Brahma, with the utterance of thy nume, O goddess. Undefinable, composed of half a measure, supremo, unchanging, imperishable, celestial, devoid of alteration is this thy other supreme form which I cannot express. And even the mouth does not declare it, nor the tongue, the copper-coloured lip, or other organs. Even Indra, the Vasus, Brahmá, the Moon and Sun, and Light cannot declare thy form, whose dwelling is the aniverse, which has the form of the universe; which is the ruler of the universe, the Supreme Ruler; which is mentioned in the discussions of the Sánkhya and Vedánta philosophies, and firmly established in many Shákhás; which is without beginning middle or end; which is good, bad, and neutral; which is but one, is many, and yet is not one; which assumes various kinds of existence; which is without name, and yet is named after the six gunas, is named after the classes, and resides in the three guras; which is one among many powerful, possesses the majesty of tho Shaktis, and is supreme. Happiness and unhappiness, having the form of great happiness, appear in thee. Thus, O goddess, that which has parts is pervaded by thee, and so also that which has no parts; that which resides in non-duality, and that which resides in duality (O brúhman). Things that are permanent, and others that perish; thoso again that are gross, or those that are subtler than the subtleo; those again that are on the earth, or those that are in the atmosphere or elsewhere- they all derive their perceptibility from thee indeed. Everything-both that which is destitute of visible shape, and that which has visible shape; or whatever is soverally single in the elements; that which is in heaven, on the surface of the earth, in the sky or else where;-is connected with thee by thy vowels and by consonants!”

Jada spoke.

48 Thereupon, being praised thas, the goddess Sarasvati, who Vishnu’s tongue, answered the high-souled Nága Ashvatara, 

Sarasvati spoke.

48 “I grant thee n boon, O Nága king, brother of Kambal speak therefore: I will give thee what is revolving in  mind.”

Ashvatara spoke.

50 “Give thou me, 0 goddess, Kambala indeed my form companion, and bestow on us both a conversance with sounds.”

Sarasvatí spoke.

 51    “The seven musical notes,* the seven modes in the musiv 

scale, † O most noble Nága! the seven songs also, †† and the

*Svara, a “musical note.” There are 7 svaras, viz., shadja, rishabi gandhára, madhyama, panchama, dhaivata, and nisháda; and they are designted by their initial sounds, sa, ri, ga, ma, pa, dha, and ni: bat the arrangment varies, and Prof. Monier-Williams in his dictionary places nisháda shadja fourth, and panchama seventh. Those 7 svaras compoge the “music scale,” gráma (Beng. saptak). The interval between each consecutive pair notes is divided into several losser notes’ called shruti; thus there are between sa and ri, 3 between ri and ga, 2 between ga and ma, 4 between and pa, 4 between pa and dha, 3 between dha and ni, and 2 betweeen ni sa in the higher octave-that is 22 shrutis in all. The svaras correspond the ‘natural notes,’ and the shrutis to the ‘sharps and flats’ in Europe music. (Raja Sourindro Mohun Tagore’s Sangita-sara-sangraha, pp. 22– where the names of the shrutis are given; and his Victoria-gíti mála in gali, Introduotion.) 

† Gráma-rága. I do not find this in the dictionary. Does it mean it “series of musical soalos” that can be formed by taking each of the (svara) as the ‘key’ note? Thus there would be 7 scales, as there are notes. Bat Raja S. M. Tagore calls this svara-gram (Beng.), and he that only 3 such scales were common in early times, viz., those with shape gandhára and madhyama as key notes (Victoria-gíti-mála, Introduction. p. 2). 

††Gitaka. I do not know what the seven songs are.

52 same number of modulations, * s0 also the forty-nine musical times, †and the three octaves††-all these thou and also Kambala

*Múrchaná. This seems to be “running up or down the scale”it is defined thus- 

Kramat svaranám saptanám drohas chavarohanam

Múrc’hanetyuchyate gráma-traye’táḥ sapta sapta ch’a.

As there are 7 scales obtained by taking any of the 7 notes as the key note, there would be 7 múrchanas; and this applies to the 3 octaves (grámatraya), so that there are 21 múrc’hanas altogether (Sangita-sára-sangraha, p. 30, where their names are given). But in his Bengali Treatise Raja S.M. Tagore explains múrc’haná to be the “passing uninterruptedly from one note (svara) to another, and in the process sounding all the intermediate notes and lesser notes (shruti).” This corresponds to “slurring. With this meaning the number of possible múrchanas is almost indefinite. 

†Tála, the “division of time in music,” It consists of three things, kala, duration of time, kriya, the clapping of the hands (accentuation), and mana, the interval between the clappings. It seems to correspond to the ‘bar’ and tho ‘kinds of time’ in European music. Europoan music has only 3 kinds of time, Common, Triple and Compound, each with a few subdivisions; but in Hindu music there is the utmost variety. I do not know what the 49 tálas here meant are; but Raja S. M. Tagore gives two lists of desi-tálas, one enumerating 120, and the other 72.

††Gráma, the “octave.” Hindu music uses only three octaves, which are called nimna (Beng. udára), madhya (mudará) and uc’cha (tárá). 

53 shalt sing, O sinless one! Thou shalt know more yet through my favour, O Nága king. I have given thee the four kinds of quater-verse, § the three sorts of musical tunes, || the

§ Pada.

||Tála. This seems to refer to the classification of the tálas, viz., shuddha, salanga (or salanika or salaga, v. r.) and san-kirņa, (Raja S. M. Tagore’s Sangita-sára-sangraha, p. 201); but this classification is also applied to the ragas (see his Victoria-giti-málá, Introduction, p.9.). The Shuddha are explained to be the famous kinds complete in themselves; the sálanga are those produced by a mixture of two simple ones; and the sankirna those produced by a mixture of many simple ones. 

54 three kinds of musical movoment, ¶ also the three pauses in music, * and the four-fold todya.† This thou shalt know through

¶ Laya, “musical speed.” The 8 kindS are druta, quick, madhya, mean, vilambita, slow; the druta being twice as fast as the madhya, and the madhya twice as fast as the vilambita. Laya does not take account of prosodial time. This corresponds to “the movement’ in European music. 

* Yati, “a break in the laya” (laya-pravritti-niyuma), ‘a rest’ in music The 3 kinds are samá, sroto-gatá, and go-puc’c’há. The sama may occure at the beginning, in the middle, or at the end of the laya, and in each of the 3 kinds of laya. The sroto-gata occurs apparently when the time quickens (accelerando) after the rest, that is when the laya changes from vilambita to madhya, or from madhya to druta, or from vilambita or madhya to dryta. The go-puc’c’há occurs apparently when the time becomes slower (rallentando, ritardando) after the rest, that is when the laya changes from druta to madhya, or from madhya to vilambita. 

† Todya. I do not find this word in the dictionary. Does it mean “drum-music?”

55 my favour O Nága king, and what lies further. What is contained within this and dependant thereon, measured in vowels and consonants - all that I have given to thee and

56 Kambala. I have aot so given it to any other on the earth or in Pátála, O Nága: and ye shall be the teachers of all this in Pátála and in heaven and on earth also, two Nágas!”

Jada spoke.

57     Having spoken thus, the lotus-eyed goddess Sarasvati, the tougue of all, then disappeared at once from the Nága’s view

58 And then, as it all happened to those two Nágas, there was begotten in both the fullest knowledge in versification musical time, musical notes, &c.

 59 Then the two Nágas, observing musical time on the lutestrings, being desirous of propitiating with seven songs the

60 lord who dwells on the peaks of Kailása and Himálaya the god Shiva, who destroyed Kám’s body, both exerted

61 themselves to tho utmost, with voice and tone combined, being assiduous morning, night, noon and the two twilights. Th bull-bannered god, being long praised by them both, was

62 gratificd with their song, and said to both, “Choose ye boon.” Theroon Aśhvatara with his brother doing reverene

63 made request to Shiva, the blue-throated, Umá’s lord - “If thou, O adorable three-eyed god of the gods, art please

64 with us, then grant us this boon according to our desire; let Kuvalayáshva’s deceased wife, Madálasá, O god, at once

65 become my daughter of the same age as when she died, remembering her life as before, endowed with the selfsame beauty, as a devotee, and the mother of Yoga; let her be born in my house, O Shiva.”

Shiva spoke.

66 “As thou hast spoken, most noble Nága, it shall all happen through my favour, in very truth. Hearken also to this, O Nága.

67 But when the śhráddha is reached, thou shouldst eat the middle piņda by thyself, most noble Nága, being pure, and

68 having thy mind subdued; and then, whon that is eaten, the happy lady shall rise out of thy middle hood, the same in

69 form as when she died. And having pondored on this thy desire, do thou perform the libation to tho pițris; immediately

70 she, the fine-browed, the auspicious, shall rise out of thy breathing middle hood, tho same in form as when she died.”

71 Having heard this, both then adored Shiva, and returned, full of contentment, to Rasátala. Anil so the Nága, Kambala’s

72 younger brother, performed the śhráddha, and also duly ate the middle piņda; and, whilo he pondered on that

73 his desire, the slender-waisted lady was produced* at once, in the selfsame form, out of his breathing middle hood.

*For yajne read jajne.      

74 And the Nága told that to no one: he kept her, the lovely-tecthed one, concealed by his women in the inner apartments. 

75 And the two sons of tho Nága king pursuing pleasure day by day, played † with Rita-dhvaja like the immortals. But

† Read chikridáte for ciktidáte. 

76 one day the Nága king, being intoxicated, spoke to his sons, “Why indeed do yo not do as I told you before. The king’s

77 son is your benefactor in my opinion; why do ye not confer a benefit on him, the pride-inspirer? Thereupon they both, being thus admonished by their kindly-affectioned father,

78 went to their friend’s city, and enjoyed themselves with the wise prince. Then both, after having held some other

79 talk with Kuyalayáshva, invited him respectfully to come to their house. The king’s son said to them, “Is not this your 

80 house? Whatever is mine, riches, carriages, garments,&c., that is indeed yours. But whatever ye desire should be given you

81 riches or jewels, let that be given you, O young dvijas, if ye have friendly regard for me. Am I cheated by such a cruel fate as

82 this, that ye do not evince any sense of ownership in house? If ye must do me kindness, if I am to receive favour

 83 from you, then consider my wealth and home as your own.

 84 Whatever is yours is mine, mine is your own. Believe ye this in truth. My life has gone out into you. Never again must ye speak of separate property, O virtuous dvijas:

85 since ye are devoted to my favour, I have adjured you by m heart affectionately.”

Thereupon both the young Nágas, their faces beaming with

 86 affection, replied to the king’s son, somewhat feigning ange ”Rita-dhvaja, without doubt, we must not think in our mind

 87 in this matter otherwise than thou hast now spoken. But our high-souled father has himself repeatedly said this-‘I

88 wish to see that Kuvalayáśhva.’ “Thereon Kuvalayáśhva rising from his seat of honour, prostrated himself on. ground, saying, “Be it as your dear father says.”

Kuvalayáshva spoke.

 89 “Happy am I! Most rich in merit am I! Who else is then like me, that your father shews an earnest mind to see me

90 Rise ye therefore, let us go: not even for a moment do I wish to transgress his command here. I swear by his feet!”

Jada spoke.

91 Having spoken thus the king’s son went with them both and issuing from the city reached the holy river Gomati

 92 They passed through it, the Nága princes and the king’s son: and the king’s son thought their home lay on the other side

93 of the river. And drawing him thence, they led the prince to Pátála; and in Pátála he beheld them both as young

 94 Nágas, lustrous* with the gems in their hoods, displaying the svastika marks. Gazing with eyes wide open with amazement at them hoth, who were most handsomely formed, 

* Read kritoddyotau for kritodyotau. 

95 and smiling he spoke kindly- “Bravo! most noble dvijas!”

96 And they told him of their father, the Nága king, Ashvatara by name, peaceful, worthy of honour by the heaven-dwellers.

97 Then the king’s son saw charming Pátála; which was adorned with Nágas, young adult and old, and also with

98 Nága maidens, who were playing here and there, and who were beautiful ear-rings and necklaces, as the sky is decked with stars; and elsewhere resounding with drums, small drums, 

99 and musical instruments, mingled with the strains of singing, which kept time with the sounds of lutes and pipes; filled

100 with hundreds of charming houses. “Gazing about on Pátála Shatru-jit’s son the foe-queller, walked about accompanied by those two Nágas his friends.

101 Then they all entered the Nága king’s residence, and they saw the high-souled Nága king seated, clad in heavenly garlands and raiment, adorned with gems and ear-rings, resplendent

102 with superb pearl-necklaces, decorated with armlets, blessed with good fortune, on a throne all of gold, the frame of

103 which was overlaid with a multitude of gens coral and lapis lazuli. 

They showed the king to him saying “That is our father;”

104 and they introduced him to their father, saying “This is the hero Kuvalayáśhva.” Then Rita-dhvaja bowed at the feet of 

105 the Nága king. Raising him up by force, the Nága king embraced him warmly, and kissing him on the head he 

106 said “Long mayest thou live, and destroying all thy foes, be submissive to thy father. My son thy virtues have been 

107 mentioned even in thy absence, happy that thou art; thy rare virtues have been reported to me by my two sons.

108 Mayest thou indeed prosper thereby in mind, speech, body and behaviour: the life of a virtuous man is praise-worthy; a worthless man although alive is dead. A virtuous man, while accomplishing his own good, brings complete satisfaction

109 to his parents, anguish into the hearts of his enemies, and confidence among the populace. The gods, the pitris,

110 bráhmans, friends, suppliants, the maimed and others, and his relatives also desire a long life for the virtuous man. The life of virtuous men, who eschew abuse, who are compassionate towards those in trouble, who are the refuge those in calamity, abounds in good fruit.”

Jada spoke.

111 Having spoken thus to that hero, the Nága next addressd his two sons thus, boing desirous to do honour to Kuvalayáśhva.

 112   “When we have finished our ablutions and all the other proceedings in duo order, when we have drunk wine are enjoyed other pleasures, when we have feasted up to on our

 113 dosire, we shall then with joyful minds spend a short time with Kuvalayáśhva in hearing the story of the success of

114 his heart’s festival.” And atru-jit’s son assented in silence to that speech. Accordingly, the lofty-minded king of Nágas did as he had proposed.

115 The great king of the Nágas, true to his word, assembling with his own sons and the king’s son, filled with joy, feasted on foods and wines, up to fitting bounds, self-possessed ay enjoying pleasure.