1876.] F. S. Growse— The Prologue to the Rdmdyana of Tulsi Das, 23 



Das as his own heart's desire ; as dear to Siva as the daughter of Mount 

 Mekal (i. e. the Narmada) bestower of all perfection and prosperity; like 

 Aditi gracious mother of all the gods j the perfect outcome of love and devo- 

 tion to Eaghubar. 



Doha 39; 



The story of Eama is as the river Mandakini and a good intention like 

 Mount Chitrakut, while sincere affection is as it were the forest where Ea- 

 ma and Sita love to abide. 



Ohaupdi, 



The legend of Eama is like the delectable wishing-stone ; or as fair 

 jewels to adorn Wisdom, the saint's bride ; His perfection is the joy of the 

 world, conferring a state of virtue, wealth and eternal salvation ; # is a saint- 

 ly instructor in wisdom, asceticism, and spiritual contemplation ; like the 

 physician of the gods to heal the fearful diseases of life ; the very parent of 

 devotion to Sita and Eama ; the seed of all holy vows and practices ; the 

 destroyer of sin, of pain and of sorrow ; our guardian in this world and the 

 next ; the Prime Minister and the General of Kingly Counsel ; a very 

 Agastyaf to drink up the illimitable ocean of desire ; a young lion in the 

 forest of life to attack the wild elephants of lust, anger and sensual impu- 

 rity ; as dear to Siva as the presence of a highly-honoured guest ; as an 

 abundant shower to quench the fire of meanness ; a potent spell against the 

 venom of the world ; effacing from the forehead the deep brand of evil 

 destiny ; dispelling the darkness of error like the rays of the sun ; like a 

 shower on a rice-field refreshing the aridity of prayer ; like the tree of Pa- 

 radise, granting every desire ; like Hari and Hara accessible and gracious 

 to all servants ; like the stars in the clear autumn sky of the poet's mind ; 

 like the richness of life enjoyed by Rama's votaries ; like the perfect felicity 

 that is the reward of virtue ; like the assembly of the faithful in benevo- 

 lence and composure ; like a swan in the pure lake of the believer's soul ; 

 like the abundant flood of Ganga's purifying stream. 



* The reading of all the copies I have seen is Ddni muhti dhan dharm dhdm he ; 

 and this accordingly I have translated. But dhdm might, with advantage, be corrected 

 to Mm, in which case the enumeration would be the ordinary four-fold one of the ends 

 of human existence viz. dharm, Mm, artha, moksha, ' religion, pleasure, wealth and final 

 salvation.' It is, however, possible that Tulsi may purposely have suppressed Mm, plea- 

 sure, as unworthy to be accounted a reAos ; though in many other passages he includes 

 it. Dhdm may also be translated the Supreme Being, in which sense it gives a name 

 to the sect of the DMmis, or disciples of Pran Nath. 



f As Agastya was one day worshipping by the sea-side, a wave came and washed 

 away some of his altar furniture ; whereupon in three draughts he drank the whole 

 ocean dry. 



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