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OCTOBER, 1893.]
NOTES ON TUL'SI DAS.
269
From Kánt, Talsi Dâs went on to Bêlâ Pataut where he met a Paņdit, a Sakadvipi Brâhman, named Gobind Miśra, and a Kshattriya, named Raghunath Singh. These received him with great hospitality. He complained that the name of the town, BelA Pataut, was not a good one, and suggested its being changed to Raghunath'pur, by which both Raghunath Singh's name would be preserved, and also handreds of thousands of men would be continually uttering a name of Râma, (i. e., Raghunatha) when speaking of it. This proposal was agreed to and the place is now known as Raghunath'pur ; it is a station on the East Indian Railway, and is about two miles south of Brahmapur.30 The chaurá, or place where Tul'si Das used to sit, is still shown there. Another village in the neighbourhood is called Kaithf, where the principal man, Jôrâwar Singh, is said to have received the poet, and to have been initiated by him.
Tul'st Das at first resided in Ayodhyâ, as a Smärta Vaishnava, and here the Lord Rama is said to have appeared to him in a dream, and to have commanded him to write a Ramayana in the vernacular language used by the common people. He commenced it in the year 1574 A.D. and had got as far as the end of the Aranya-kand, when his differences with the Vairagi Vaishnavas, with whose regulations about food he could not comply, induced him to go to Banaras, where he completed the poem.
He settled in Banâras at Asi-ghat, near the Lolarka-kuņd, and here he died in the year 1623 A.D. A ghat on the Ganges near this place is still called the Tul'si-ghất. Close by is a temple in honour of Hanuman, said to have been built by the poet, as mentioned, when describing the legend as to manner in which the Rámájñd came to be written.
It is said that, after he had finished his great poem, he was one day bathing at Maşikarşikâ-ghat, when a pandit, who was proud of his knowledge of Sansksit came up to him and said, 'Reverend sir, Your Honour is a learned Sanskpit Pandit. Why, therefore, did Your Honour compose an epic poem in the valgar tongue.' Tul'si Dâs replied ; My language in the vulgar tongue is imperfect, I admit, but it is better than the eroticg31 of you Sanskrit-knowing gentlemen. How is that ?' said the Pandit. Because,' said Tol's,
Mani bhájana bikha párai pürana ami nihári 1
Ká chhündiya ka sangrahiya kahahu bibêka bichári 11 32 If thon find a jewelled vessel full of poison, and an earthen cup (púrana=puravá) full of ambrosia, which wilt thou refuse, and which wilt thou accept? Tell me this after thou hast considered the matter.'
Ghana Syama 'Sukla33 was a great Sanskrit poet, but used to prefer to write poems in the vernacular. Some of the latter were on religious topics, and a pandit reproached him for this, telling him to write for the future in the pure Sanskrit language, and God would be pleased thereby. Ghana Syama replied that he would ask Tulsi Das, and do what he advised. He then laid the whole matter before the poet, who replied,
Ka bhakha ká sajiskrita préma chahiye sāncha
Káma jo awai kámari ka lai karai kumánchá 11 34 Whether it be in the valgar tongue, or whether it be in Sanskrit, all that is necessary is true Love for the Lord. When a rough woollen blanket is wanted to protect one in the storm), who takes out a silken vest?'
It was the custom of Tulsi Das to cross the river Asi every morning for purificatory purposes. On his way back, he used to throw the water, which remained unused in his lati,
80 It was originally two villages, Béla and Pataut, which have grown into one. 31 Núyiki-tarnana. More literally, description of heroines. 32 This is Dohabali 351, with slight variations of reading. 38 Modern l'ernacular Literature of Hindustan, $ 92.
24 Dohabalt 572, and Sat'sat VII. 125. The Kaliyuga is the time of sturm und drang, when the rough protection of the vernacular is wanted, and not the silken graces of Sanakit to teach people the right way. Rumiuch explained as equivalent to qamish (Arabic) close texture,' hence as above.
