Page:The Rámáyana of Tulsi Dás.djvu/23

Rh which very brief allusion is made,—then through the forest of Táraká, whom Ráma meets in battle and slays, after her genealogy has been given in full. He is then invested by the saint with certain heavenly weapons and magical powers, and, arriving at Visvamitra's hermitage, he slays the demons Márícha and Subáhu. Being told of Janak's bow-sacrifice, he resolves to attend it; and as he crosses the Son and the Ganges on his way thither, Visvamitra details at length his own descent from king Kusa, the birth of Gangá, the legend of the sons of Sagar and his sacrifice, and how his descendant Bhagirath brought down the Ganges from heaven, and the genealogy of the kings of Visála. As they draw near to Mithilá, Ráma delivers Gautam's wife, Ahalyá, whose legend is given full. He is weleomed by Janak and Ahalyá's son, Satánanda, and the latter relates the complete history of the contention between Visvamitra and Vasishta, of Trisanku and Sunahsepha and Ambarísha, and of Visvamitra's final promotion to Bráhmanical rank,—his speech occupying eight hundred lines. Janak shows Ráma the bow in its case, and he then and there takes it up and snaps it in pieces. The royal suitors had all tried in vain, and after fruitlessly besieging the city, with intent to carry off Sita by force, had returned discomforted to their own realms. Envoys are despatched to Ayodhyá for King Dasarath; Kusadhwaj, Janak's brother, is also summoned from Sankasya; and then in full conclave Vasishta declares Ráma's pedigree, after which Janak recites his own. The fourfold nuptials then take place, a hundred thousand cows being given to the Bráhmans in the name of each of the brides, and many precious gifts being bestowed in dowry. Dasarath then takes his way home with his sons and daughters, but is met by Parasurám with Vishnu's bow, which Rima strings at once, and the son of Bhrigu acknowledges his supremacy. They then reach Ayodhyá, whence Bharat soon departs with his uncle, Yudhajit, on a visit to his mother's father, Kekaya.

On comparing the above sketch with my translation of the corresponding portion of the Hindi poem, it will be seen that the two agree only in the broadest outline. The episodes so freely introduced by both poets are, for the most part, entirely dissimilar; and even in the main narrative some of the most important incidents, such as the breaking of the bow and the contention with Parasurám, are differently placed and assume a very altered complexion. In other passages, where the story follows the same lines, whatever Válmíki has condensed—as, for example, the description of the marriage festivities—Tulsi Dás has expanded; and wherever the elder poet has lingered longest, his successor has hastened on most rapidly.