'मानव प्रकृति की अत्यन्त सूक्ष्म और गम्भीर ग्रहणशीलता, करुणा से लेकर आनन्द तक के सम्पूर्ण मनोविकारों के प्रति संवेदनशीलता, स्थान-स्थान पर मध्यश्रेणी का भाव जिस पर हँसते हुये महासागर के अनन्त बुद्वुदों की तरह परिहास क्रीड़ा करता है; कल्पना-शक्ति का स्फुरण जिसमें अनुभव और सृष्टि दोनों एक ही मानसिक क्रिया जान पड़ती हैं, सामञ्जस्य और अनुपात की वह धारणा जो जिसे ही स्पर्श करेगी कलात्मक बना देगी; भाषा पर वह अधिकार जो विचार का अनुगामी है और वह भाषा जो स्वयं ही सौन्दर्य है; ये सब काव्य-स्फूर्ति के पृथक् पृथक् तत्व जिनमें से एक भी विशेष मात्रा में विद्यामान हो कर कवि की सृष्टि कर सकता है। तुलसीदास में सम्मिलित रूप से पाये जाते'?[१]
एक दुसरे सज्जन की यह सम्मति हैं—
हम पैग़म्बर (ईश्वरीय दूत) के उसके कार्यों के परिणामों की कसौटी पर ही कसते हैं। जब मैं यह कहता हूं कि पूरे नौ करोड़ मनुष्य अपने नैतिक और धार्मिक आचार-सम्बन्धी सिद्धान्तों को तुलसीदास कृति
- ↑ Grasp of human nature the most profound, the most subtle; responsivenesi to emotion throughout the whole scale from tragic pathes to rollicking jollity, with a middle range, over which plays a humour like the innumerable twinklings of a laughing ocean; powers of imagination so instinctive that to percieve and create seem the same mental act; a sense of symmetry and proportion that that will make everything it touches into art; mastery of language that is the servant of thought and language that is the beauty in it self; all these separate elements of poelic force, any one of which in consicuous degrce might make a poet, are in Tulsidasa fourd in complete combination "Prof Moultons 'World Literature' P. 166.
1 "We judge of a prophet by his fruits and I give much less than usual estimate when I say that fully ninty millions of people have heard the or theories of moral and religious conduct upon his writtings.ls we take the iufluence exercised by him at present time as our test, he in one of the three or four great writers of Asia." Punjab and from the Himalaya to the Narmada is surely worthy of note. It has been interwoven into the life, character, and speech of the Hindu population for more than three hundred years, and is not only loved and admired by them for its poetic beauty, but is reverened by them as their scriptures. It is the bible of a hundred millions of people, and is looked upon by them as much inspired as the bible is considered by the English clergymen. Pandits may talk of the vedas and of the Vpnishadas and a few may even study them; others may say they pin their faith on the puranas: but to the vast majority of the people of Hindustan, learned and unlearned alike, their soul room of conduct is the so called Tulsikrit Ramayan. It is indeed fortunate that this is so, for it has saved the country from the tantric obscenities of Shaivism Ram chandra was the original saviour of Upper India from the late which has befallen Bengal, but Tulsidas was the great aposle who carried his doctrine eastand west and made it anabiding faih."—
Modern Vernacular Literature of Hindustan, 42 43. P.
