Kahav xxx bestcougardatingsecrets com

Folklore is, or at least should be, one of these subjects. When Ranjha played his fl ute all the -people co Uecledj (And said) : " Before, when thou didst play (on thy flute) thou didst deceive the foolish Hir, now thou dost deceive no one. Better go back to Takht Hazara 1" 375 Ranjha left the Siyals and took the road to Takht Hazara.

kahav xxx-31

The serious study of Folklore is a new matter, and at the commencement of all such there are always to be found a certain number of dilettanti, who will take up a subject as long as it is light, as well as interesting, and capable of rewarding them with an easily acquired reputation for learning, to drop it the moment others better equipped for the work make it deep enough to be troublesome. Thou wilt not go, thou Lord of men : understand my words. Call (thy wife) 'mother'* and bring alms: this thy Guru teacheth ! I left Takht Haz^ra of my fathers, and my beloved brethren.

Whether Folklore, like Religion, Language, Mythology, and so on, is a ' science * depends entirely on the manner of study, and that it should be studied as a ' science ' cannot, it seems to me, be too strongly insisted on by all earnest students. The Earth and the Heaven will go, but thou wilt not go, thou Lord of men. Hatke phir mahilon men jao : bhojan kyuii nahin laya ? Go back to the palace : why didst thou not bring food ? Dar par bahir khara deodhl ke ; zara kbauf nahin kliaya, 270 B§,nson maro, b§,hir nik&lo ; turn ko yeh farmay§,." Sunat sar bandi uthi, tan men ghussa khae. (Said R&njha) : " For thy sake I put the drum and the goods of the Kheras on my head. WIDE-AWAKE STORIES ; a Collection of Tales told by Little Children between Sunset and Sunrise in the Pan- jab and Kashmir.

TEMPLE, BENGAL STAI^F CORPS, FELLOW OF THE EOTAL QEO&EAPHICAL SOCIBTY, MEMBEK OP THE ROYAL ASIATIC, PHILOLOGICAL, AHD POLKLOEE SOCIETIES, THE ANTHHOPOLOGICAL IKSTITtl TE, THE ASIATIC SOCIETY OF BENGAL, ETC., COBREBPOH"DIM"a MEMBER OF THE NUMISMATIC SOCIBTY OF PHILASBLPHIA, ASSOCIATE OF THE TICTOBIA INSTITUTE, ETC. BOMBAY : Education Society's Peess, LONDON : Tbubnek & Co. Studies are none the better for being shorn of what capabilities for pleasure they may chance to possess, but there this advantage ends. Break up their (cooking vessels), put thy own on (the fire) and cook well thy herbs : They will understand (then) and do thou eat : and there will be much wailing." Disciple. Apna dbarm pachbaa, re Gorakb j ky An cbitak dikblave ? Kantpa, "Hear, Gorakb (Natb) tbou magician, tbou art alto- getber a fool ! Know tby own faitb, Gorakb ( Natb) : wby sbowest us magic ? The dance went on and when the drums were beating Gorakh Nath called out. "Awake, Maehhandar (Nath), Gorakh (Nath) hath come ! (Maehhandar Nath) heard the voice, opened his eyes and was agitated. t His coming to the help of his opponent is curious and probably an error. 860 Baran baras tain manjbi cbaraian^ hun deke dher dilase ! Jin hatten ghio khand khila, kinne ohhab nahin deni bich kansi ?

— The Stoey op Raja Chandaebhan and Rani Ghand Kaean 78 XX. Such being the case, there is no reason why it should not be made as attractive in a literary sense as possible, provided it loses nothing thereby in scientific precision. Speak such words as these with thy lips and thy bux* will break. " Hear, my disciple, eat at tby ease." Gorakb (Natb) tbus ordered all bis disciples and sbo wed a miracle. Tbe fire caugbt tbem, tbeir bodies burned and tbey ran about (crying) "mercy." 190 Tbey cried out witb tbeir moutbs on wbom tbe sore trouble came. A company of dancers started and he went off with them. "My son Gorakh (Nath), hear my words with heart and soul. 1 have sons with me that I love : Hem Nath and Khem Nath, these are thy saintly brethren." Gorakh (Nath) the holy saint worshipped his Gurii. To her of one son there is but an only son, so do thou lovingly protect him." * Scene changes completely, and the thread of the story is taken up from line 156. I, Hir, am useless without R4njh&, though thousands of Kheras surround me. 543 Je mukh mura R^njlie yar, ton halia Dozakh bich sarian." " Reru rukh bich gun na koi, phirde bhawar piase. Ranjha, bans Allah da, galian bich rulda, Sida kag ndn bahavegi pass. A monthly periodical devoted to thai systematic collection of scraps and fragments of authentic informa- tion regarding the country and the people.

How far I have succeeded in practice in attaining my ideal it is not for me to say. She finds fruit in the a^t plant and plucks and eats it. I will become a follower of Gorakh Nath and come back to Takht Hazara no more." 385 " The glory of thine eyes hath entered the palace. L^lri wandi lal nahin bandi, bhaven sattar ab char Me.

When a writer is engaged on works of original research he is necessarily teaching himself while he is teaching others, and so it is no matter of wonder to find that as these volumes proceed, the tales they contain are found, as it were, to developer The first volume began with the adventures of ' Eaja Rasalu,' giving a disconnected series of stories fastened on to the name of this popular hero. 380 The daughter of Chuchak and sister of Pathan, the Jatt maiden is brought here." (Said Eanjha) : " Lalo, Hir hath been torn from me, why dost thou tease me ? Thy lips are dates, and thy teeth pomegranate seeds, and thy speech sweetmeats. LMan di lali kadhi nakin jandi, bhawan sattar bhasham ralae.

dishes for the ' general reader ' is it worth wh Ue ? Ham sang karen gharab ki batan^ bahot machaven slior. Either do thou punish, or I will devise some other (punishment) ." * To Kanipa. "Jo tu jane, 'jagat men lia janam main jit/ Grurii tumhara kune men gire bahot din gae bit ! I left Takht Hazara of my fathers and my weeping parents. Banjha, the swan of God, is wandering in the lanes, while Sida, the crow, is called to thy side.

Would not the time and talents of the hunter be better spent in the writing of novels, which would have the advantage of bringing more grist to the mill ? 1 70 Turn pure sat gur ho, Swami^ met shakal man sansa." An Guru pe rowan lage bahot machaya sbor. Ya to us ko ap barjalo, nabin, bane aur se aur." 165 Into this forest Hath a jogi come to-day." Disciple.* " Throw away all these herbs. t The extravagance of the epithet Niranjan, a specific attribute of the deity, is noteworthy. Bahot din gae bit kune men pare, khabar nahin pai ! Main le aun gur apne ko ie ns se karh^e, Nahin, to kahega, ' Sidh Guru ko dena kuan girae ! " Nath Machhandar Sidh ne chanki die bithai : f I 195 I will not drink water from thy hand :* how canst thou call thyself a saint ? The days were when thou didst feed me with sugar and ghi and put no curds into my cup ; 365 Remember, too, the day when thou didst come of thyself into the forests. Bara mahiue Khere kat lain de, J;ervin mahine tere khol ai. Education Society's Press, Bombay ; Triibner & Co., London.

Personally I am much encouraged to proceed onwards, and to do what in me lies towards placing the traditions of the Panjab populations before European students by the very favourable reception that was accorded to my first attempts to grapple with this heavy task. He stands outside the door at the gate and has no fear. 280 Ik din bandi tahil kari thir palangon sej bichhai. Sida had three rings in his ears and a large turban like a boatman.

A second year of work has enabled me to add twenty-one fresh legends to those already published, and brings to me the task of writing a second preface. When I com- menced printing I expected to have matter enough to fill some 1,200 of such pages as these volumes contain, but now that this much has been accomplished I find that not only is the work very far from complete, but that the lists so far do not by any means include even all the celehratedlegenda. is already far advanced in preparation, leaving still bulky undigested MSS. Even as I write information comes in of more stories locally of much celebrity, though hitherto unknown to literature ; and it is becoming apparent that the comprehensive collection of the Panjab popular legends is a question of opportunity and patience. Tera na Wn kuchh zor ; ri bandi, dhan dha D yeh amar ai ! Weeping she rubbed ashes on her body, and her hear was very grieved. Sixty maidens collected to see the marriage procession of Sida.

Folklore then as a scientific study has a specific object and occupies a specific place. She must have stayed at the well, too shy to enter the village : THE MARRIAGE OP HIB AND RANJHA. Akkan vichh mewe bhaldi, tor tor phale khdnd L 880 DM Chuchak d}, baliiii Pat Mn di, Jatti kawari torke andi." " Hir khus J te kajji pai gai, LMo 3 tain ky An bo K lai ? Je tera chit karda Takht Hazare, a ja ; nahij Oj more murde." " Patta mar, phakiri kariye, Allah de log sadae. 8, PUTTULDANGAH STREET, CALCUTTA, BY THE SAME AUTHOR, THE LOJRD'S PRATER in the Bojigngijida or South Andamanese Language.

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