Consider how endless a string (there is) of them, The description of this matter (is in) many books, Thus having taken in the best counsel.” 11.
319
ASIATIC SOCIETIES.
OCT. 4, 1872.]
Paddhari metre.
First reverencing my first of gods Who uttered the imperishable word OM Who made the Formed out of the Formless,
The will of his mind blossomed and bore fruit,
The sheen of the three qualities, inhabiting the three worlds,
Shining on gods in heaven, men on earth, serpents (in hell). Then in the form of Brahma leaving the Brahma egg.f
Having obtained passes it,
Without qualities, having neither form nor line,
limit, not one (wave)
It advances only so far as the lord's command (allows). His order no one can refute, Neither in the past, nor in the future, nor in the present. The Veda describes Brahma as illimitable, Filling the water and land he remains in every material object. Then spake Vyasa eighteen Puranas. Arranging the incarnations in various order He describes with clear intellect every god, He searched out all of them, he did not con found their character.
The lord, the essence of truth said the four Vedas, The creator uttered them, unwritten,
its
Then Valmiki, the incarnation of Ram, Related in a Book of a hundred krores (of lines) essence of truth.
He who made the heaven, earth, and hell, ſº
o
º
Yama, Brahma, Indra, the Rishis, and guardians of the worlds,
Winds, fire, clouds, ether,
Rivers, ocean, earth, mountains, and their inhabi tants,
He created eighty-four lakhs of living beings I cannot come to an end of the description of them.
He made a tendril of eighteen colours,
Of various kinds, subject to all qualities, No one can resist his commands,
Placing the order on his head (one) bears grief in the body.
Day by day the sun-god when night turns to dawn;
Rises; this comes to pass by force of the lord's command.
The moon every night obedient to order
Rises in the sky, being without division,S The guardians of the regions remain patient ly pressed down by the earth, Their joints do not ache though they remain firmly pressed.
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The mighty bear, the story of the friendly mon key. Again five poems five poets made, Placed a light in the breasts of ignorant men, In a few words wisdom is shown, I might make a boast, then you would laugh. 12. Duhit. Hearing the poem of Poet Chand, Delighted in her mind, his wife (says),
Thou art the poet, the charming poet, Laughing being prevented. 13. Karit. Quoth the intelligent wife. Thou who hast spells on thy tongue—ocean of spells
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Excelling in the description of witness Like the shining moon Thou bestower of heavenly blessings, Grant a gift to me, O poet ! The eighteen Puranas Their names and quantity all ; Thou telling the tale, joy (will be) to me, Past and future existences will be purified, The darkness of ignorance is destroyed by hearing
He appoints to the wind its measure and the place of its going, It neither exceeds nor falls short, makes joy to the body.
Indra's heaven, clouds, and sky (obey his) order" He makes the rain to rain joyfully. Firm and immoveable remains the earth (like)
the glory of the lord,
this,
The filth of (spiritual) blindness is removed from the heart.
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Mr. Blochmann's paper on Koch Bihār, &c, has . been already noticed (p. 222). The last paper is ‘Notes on Arabic and Persian Inscriptions from Dinájpur, Dhākā, Dhāmrāi (N. of Dhākā), Badāon
and Alāpur (E. of Badaon)" by the same.
It cannot shake or move for an instant in distress.
The wave rising touches the sky, On the brink of the ocean there remains no trace of it ;
At the last meeting of the Asiatic Society, Mr. Bloch mannexhibited a rubbing of an inscription made by Mr. W. M. Bourke from a ruined mosque at Khalna near Hughli. The inscription states that the mosque was founded during the reign of Aladdin Abul Muzaffar Firuz Shah, son of Nuçrat
- I do not pretend to understand what the poet means by
- căſă îr, literally ‘dawn of night, which would
these four lines, which I have translated as literally as I
convey a different meaning to our minds. § #Täſä, having no Kalas, or the 16 digits into
- I read agſſag aſſº (for aſs), but there is an
other reading HHſt Saſſú which is not intelligible. S
which the moon is divided. |This line is not intelligible, it contains some allusion
and g are often written for one another in the MSS.
to Sita's rape, but the meaning is not clear.
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