Neobuci n ৫) i kare sarar singe: Ki tare khorar ringe : Ki kare solar hathi : Ki kare andhaar gahi : Ki kare ghrtar ghol : Ki kare nidhanir bol: (b) Rogar laghu kukurikan Banar laghu barasi tara : Manuhar lagu laplapia: Strir laghu ghar-bcro :
The next poet was Durav who flourished during the reign of visva Sinha and wrote the Duravari adma Purna) and also com- posed the songs of the Ramayana (see political influence above). His. language is, in part at least, archaic as will appear from the following passages :- (1) Hatat canchala bet palat got dhari : Namila uttar hante ojha Dhanantari : (2) Sonelar vakya suni randi chaya vahu : Dp jali cahibaka laila lahu lahu : (3) Laj nahi mukhat amak bola pedi : | Thukurak kisata tulia dibo khari : (4) Behulai bole bharsa karis bukat : | Kenthera bharak dekhoi tor sarirat : Manlar, another poet probably of this age, wrote Padma Purana dealing with the triumph of Behula. He was a poet of inferior merit His work is not recited by the Ojapalis in popular assembles. | Mantra Puthis :-Books of spells and charms bear no names of their authors. Generally they invoke Siva and Durgi and also some times Brahma and Visnu. It may be supposed that some of these mantra were composed during the dark period of Assam, ie, before the thirteenth century AD. when the Tantric religion and the corrupted form of Buddhism wee the religion of the people. Besides, in the second period of Assamese literature no reference to any work on mantras is found. Of course, in some of the poems, e... the Ramayana of Madhava Kandali, reference to the efficacy of charms and spells can be traced. But no mention is therein made of any specific work. The language has obviously undergone some change from time to time as these puthis are mainly in the custody of uneducated quacks (ojhas). Considering these circumstances I assign these Putas to the pe-Vaisnava period, although I have no strong eason for so doing 1o
