________________
SEPTEMBER, 1893.]
NOTES ON TUL'SI DAS.
225
NOTES ON TUL'SI DAS. BY G. A. GRIERSON, I.C.S.
(Continued from p. 206.) (7.) Dohabalt. See above. Five hundred and seventy-three miscellaneous dúhá and sorathá verses.
The following may be taken as a specimen. They are extracts from other works of the poet:
Taba lagi lousala na jica kuhun sapanehun mana bisráma
Jaka lagi bhajata na Rama kahun sila-elháma taji kama 11 131 11 Binu sata-sanga na Jari-Bathie tehi hinu möhr na bhaya !
Miha gaé binn Rúme-rala hoe na dridha anuraga 1| 132 N Dinn bistrisa bhagati nahin teki bini cravahin M Rima l
Reima-keripii bine sapanéha jina nu laha bisráma 11 133 H 131. No happiness will be in life, no rest to the soul even in dreams, till a man, abandoning desire, that home of sorrow, worships Râma.
132. Without fellowships of the faithful, there can be no converse abont God, an! without that converse illusion does not disappear. Unless illusion disappear, there is no firnu love for Rama's feet.
133. Withont trust there is no fnith, and without faith Rima is not compassionate. Without Ramn's mercy there is no rest for life, even in one's dreams.
(7a.) The Sat'sai, or Seven Centuries. I have already discussed at considerable length the question of the authenticity of this work. Whether written by Tulsi Das or not, it certainly .contains, and is the only work attributed to him which does contain, a systematic exposition of his religious opinions. It therefore deserves more than a passing notice.
Although nominally in seven sargas or parts, each consisting of a century of verses, this is not quite an accurate description, for, as will be seen, each part contains a few more or less than a hundred. This lends countenance to the theory that verses have been interpolated here and there. The object of the work is purely religions, and though each dóhá is capable of being quoted independently by itself, the book is not a mere collection of disjointed gnomic verses. A clear connecting leading idea runs through the whole of each part.
The verses may be considered as falling into three classes, viz. gnomic, parenetic, and purely devotional. The majority belong to the second class.
The following are the names of the various parts:
Sarga I., Prêma-bhakti-nirdééa, Explanation of Faith as Affection. One hundred and ten dohás.
Sarga II., Upasand-parábhakti-nirdesa, the Explanation of Faith in itsel Highest Form 26 Adoration. One hundred and three dohás.
.
. bet 2.1 1 Kodo Ram, pupil of Jánakt Sarma, the pon of Bësh Dutt Barth, in the sathor of the following Home, Ghrparing the various Sargas to different portions of sta's body Metre Chhopaait . Wh o C
Srt ja promet paya" tanke atigipya para hai
Vakros nesudara, Rama t amnije bhard. ha v e ed il Hridaya atama-bodha, karme-rildhdnto, aald heidare 210
2 T Ananan daranta janda hai brakma hala he u..
. Raja-ufti has a riya, ehi vidki Tulas Daaghiye, at VISA ants WA dekhij sataniyd" has alfa... Sve
L
5 12 Tbe srga on Paith Affootion in St's feet, that on faith in its Highet Form greatly to be aherished as her 10 waist, that on the Fesence of the Lord described in Enigmas, filled with npotar, is her womb, that on Self-knowledge. is hot heart that on the Doctrine of barma' her neck, thint on the Doctrine of knowledge, by which Brahman may sortsinly (bo found), in her face, and that on the Duties of kinga is her, houd. Thus did Tul's Das determine i n his heart that from beginning to end the gata Whould be representation of Sitarix
l i 10 of. Shaditys Ly 1. ath� bhaltijada, paranuraktir fuar. Now,then there is wish to know faith, sladi its bigbook for it is an affection frred on thoai Covo). W a t too
) 3930
de ses
