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AUGUST, 1893.]
NOTES ON TUL'SI DAS.
203
retinue assembled), conspicuous with many kinds of faces, vehicles and dresses. They played on kettle drums made of skin stretched over tortoise-shells or skulls, and filling human skulis with water they drink from them, and give each other to drink. Hari laughing cried, 'Like bridegroom, like procession;' and Mahesa, as he heard his words, also laughed in his heart at the outlandish contortions of his followers. Sporting mightily they went along the road. No tongue could describe their diversions, as, when the procession neared the city, the music began. When the stir rose in the city, the Unscatlied Mountaiu26 rejoiced in heart, as the ocean swells when it sees the face of the Moon at its change. The heralds joyfully went forward to meet the God, but when they saw his procession, in terror they could neither stand still nor run away. The elephants and horses fled in dismay and the latter refused to answer to their reins, while the children ran for their lives in terror straight back home. (The procession) was led to its lodging place, where all arrangements for their comfort were made, while in every house the children began to tell their elders) about their adventures. The bridegroom's people are demons, goblins, and frightful ghosts. The bridegroom is a maniac riding on a bull and of terrible exterior. We declare of a truth, that if God saves us, and we do not die of fright, we shall see countless weddings. When Mainâ heard the news, grief filled her soul What house hath Nanada's counsel not destroyed 27
Chhand.--A desolater of homes is he, & lover of strife, though he calls himself a seeker after supreme bliss. So also the seven sages, companions of their own selfish ends, have arranged this marriage.' Full of sorrow the mother lamenting took Umâ to her breast, but Himalaya said : Not even do the Scriptures know the full extent of Siva's greatness.'
(5) Janaki-mangal. The marriage song of Sita. Twenty-four stanzas, with the same metre as in the Párbati-mangal. Total 480 lines. The poem describes the journey of Râma with Viśvamitra from Oudh to Mithila, the breaking of 'Siva's bow, and Rama's marriage to Sita. The following specimen describes the journey of the young princes, with the saint through the the forest :
Giri taru béli sarita sara bipula bilókahin!
Dhawahin bila-subháwa bihaga mriga rókahin 11 33 11 Sakuchahin munili sabhita bahuri phiri awahin
Tóri phúla phala kisalaya mála banáwahiñ 11 34 11 Dékki binoda pramoda prêma Kauska ura
Karata jahin ghana chhaiha sumana barakhahin sura 11 35 H Badhi Tadaka Ráma jáni saba layaka
Bidya mantra rahasya dié muni-ndyaka 11 36 11 Maga-lôganha ké karata suphala mana lôchana 1
Gae Kausika ásranahin bipra bhaya-móchana 11 37 11 Mari nisachara-nikara jajna kararodeu !
Abhaya kié muni-brinda jagata jasu gdeu 11 39 11 Bipra-sadhu-sura-kaju mahámuni mana dhari
Ramahin chalk liwdi dhanukha-makha misu kari | 40'II Garitama nári udhari pathai pati-dhamahin
Janaka-nagara lai gaeu mahámuni Rámahin | 41 11 Chhand. 11 Lai gaeu Ramahin Gadhi-suana biláki pura harakhó hio 1
Muni-ráu ágê lêna deu sachiwa guru bhusura lié 1 Nripa gahe panya asísa pái mina adara ati kif !
Abalóki Ramahin anubhavuta janu Brahma sukha sau gunawie #1 5 11
* So I translate achalu akhandatu, in the sense of Uma's father, the Him Alaya. It may also be translated 'the firm, the unbroken one,' i.e., Sive
97 Narada was a great stirrer up of dissension and was the author of the rain of mapy families.
