When the Creator gives men this faculty of judgment, they abandon error and become enamoured of the truth; but conquered by time, temperament, or fate, even the good, as a result of their humanity, may err from virtue; but Hari takes their body—so to speak—and corrects it, and removing all sorrow and sin cleanses it and glorifies them. If the bad through intercourse with the good do good, their inherent badness is not effaced. An impostor of fair outward show may be honoured on account of his garb, but in the end he is exposed and does not succeed, like Kalanemi, or Râvan, or Bâha. The good are honoured, notwithstanding their mean appearance, like the bear Jâmavant or the monkey Hanumân. Bad company is loss, and good company is gain; this is a truth recognized both by the world and the Veda. In company with the wind the dust flies heavenwards; if it joins water, it becomes mud and sinks. According to the character of the house in which a parrot or maina is trained, it learns either to repeat the name of Râma or to give abuse. With the ignorant soot is mere refuse; but it may make good ink, and be used even for copying a Purâna; while water, fire, and air combined become an earth-refreshing rain-cloud.
Doha 8–11
Doha 8–11
The planets, medicines, water, air, clothes, all are good or bad things according as their accompaniments are good or bad; and people observe this distinction. Both lunar fortnights are equal as regards darkness and light; but a difference in name has been wisely made, and as the moon waxes or wanes the fortnight is held in high or low esteem. Knowing that the whole universe, whether animate or inanimate, is pervaded by the spirit of Râma, I reverence with clasped hands the lotus feet of all—gods, giants, men, serpents, birds, ghosts, departed ancestors, Gandharvas, Kinnaras, demons of the night—I pray ye all be gracious to me.
By four modes of birth are produced 84 lakhs of species inhabiting the air, the water and the earth. With clasped hands I perform an act of adoration, recognizing the whole world as pervaded by the spirit of Sita and Râma.
your compassion regard me as your servant, and dissembling no longer, be kind and affectionate. I have no confidence in the strength of my own wisdom, and therefore I supplicate you all. I would narrate the great deeds of Raghupati, but my ability is little and his acts unfathomable. I am not conscious of any special qualification or capacity; my intellect in short is beggarly, while my ambition is imperial; I am thirsting for nectar, when not even skim-milk is to be had. Good people all pardon my presumption and listen to my childish babbling, as a father and mother delight to hear the lisping prattle of their little one. Perverse and malignant fools may laugh, who pick out faults in others wherewith to adorn themselves. Every one is pleased with his own rhymes, whether they be pungent or insipid; but those who praise another's voice are good men, of whom there are few in the world; there are many enough like the rivers, which on getting a rainfall swell out a flood of their own, but barely one like the generous ocean, which swells on beholding the fulness of the moon.
By four modes of birth are produced 84 lakhs of species inhabiting the air, the water and the earth. With clasped hands I perform an act of adoration, recognizing the whole world as pervaded by the spirit of Sita and Râma.
your compassion regard me as your servant, and dissembling no longer, be kind and affectionate. I have no confidence in the strength of my own wisdom, and therefore I supplicate you all. I would narrate the great deeds of Raghupati, but my ability is little and his acts unfathomable. I am not conscious of any special qualification or capacity; my intellect in short is beggarly, while my ambition is imperial; I am thirsting for nectar, when not even skim-milk is to be had. Good people all pardon my presumption and listen to my childish babbling, as a father and mother delight to hear the lisping prattle of their little one. Perverse and malignant fools may laugh, who pick out faults in others wherewith to adorn themselves. Every one is pleased with his own rhymes, whether they be pungent or insipid; but those who praise another's voice are good men, of whom there are few in the world; there are many enough like the rivers, which on getting a rainfall swell out a flood of their own, but barely one like the generous ocean, which swells on beholding the fulness of the moon.
Dohâ 12.
My lot is low, my purpose high; but I am confident of one thing, that the good will be gratified to hear me, though fools may laugh.
Chaupâi.
The laughter of fools will be grateful to me: the crow calls the koel's voice harsh. The goose ridicules the swan, and the frog the châtak; so the low and vile abuse pure verse. As they have no taste for poetry nor love for Râma, I am glad that they should laugh. If my homely speech and poor wit are fit subjects for laughter, let them laugh; it is no fault of mine. If they have no understanding of true devotion to the Lord, the tale will seem insipid enough; but to the true and orthodox worshippers of Hari and Hara the story of Raghubar will be sweet as honey. The singer's devotion to Râma will by itself be sufficient embellishment to make the good hear and praise the melody. Though no poet, nor clever, nor accomplished; though unskilled in every art and science; though all the elegant devices of letters and rhetoric, the countless variations of metre, the infinite divisions of sentiment and style, and all the defects and excellencies of verse, and the gift to distinguish between them are unknown to me, I declare and record it on a fair white sheet—
My lot is low, my purpose high; but I am confident of one thing, that the good will be gratified to hear me, though fools may laugh.
Chaupâi.
The laughter of fools will be grateful to me: the crow calls the koel's voice harsh. The goose ridicules the swan, and the frog the châtak; so the low and vile abuse pure verse. As they have no taste for poetry nor love for Râma, I am glad that they should laugh. If my homely speech and poor wit are fit subjects for laughter, let them laugh; it is no fault of mine. If they have no understanding of true devotion to the Lord, the tale will seem insipid enough; but to the true and orthodox worshippers of Hari and Hara the story of Raghubar will be sweet as honey. The singer's devotion to Râma will by itself be sufficient embellishment to make the good hear and praise the melody. Though no poet, nor clever, nor accomplished; though unskilled in every art and science; though all the elegant devices of letters and rhetoric, the countless variations of metre, the infinite divisions of sentiment and style, and all the defects and excellencies of verse, and the gift to distinguish between them are unknown to me, I declare and record it on a fair white sheet—
Dohâ 13.
That though my style has not a single charm of its own, it has a charm known throughout the world, which men of discernment will ponder as they read—
Chaupâi.
The gracious name of Raghupati; all-purifying essence of the Purânas and the Veda, abode of all that is auspicious, destroyer of all that is inauspicious, ever murmured in prayer by Umâ and the great Tripurâri. The most elegant composition of the most talented poet has no real beauty if the name of Râma is not in it: in the same way as a lovely woman adorned with the richest jewels is vile if unclothed. But the most worthless production of the feeblest versifier, if adorned with the name of Râma, is heard and repeated with reverence by the wise, like bees gathering honey; though the poetry has not a single merit, the glory of Râma is manifested in it. This is the confidence which has possessed my soul; is there anything which good company fails to exalt? Thus smoke forgets its natural pungency and with incense yields a sweet scent. My language is that in vulgar use, but my subject is the highest, the story of Râma, enrapturing the world.
Though rapturous lays befit his praise, who cleansed a world accurst,
Yet Tulsi's rivulet of rhyme may slake a traveller's thirst.
How pure and blest on Siva's breast show the vile stains of earth!
So my poor song flows bright and strong, illumined by Râma's worth.
That though my style has not a single charm of its own, it has a charm known throughout the world, which men of discernment will ponder as they read—
Chaupâi.
The gracious name of Raghupati; all-purifying essence of the Purânas and the Veda, abode of all that is auspicious, destroyer of all that is inauspicious, ever murmured in prayer by Umâ and the great Tripurâri. The most elegant composition of the most talented poet has no real beauty if the name of Râma is not in it: in the same way as a lovely woman adorned with the richest jewels is vile if unclothed. But the most worthless production of the feeblest versifier, if adorned with the name of Râma, is heard and repeated with reverence by the wise, like bees gathering honey; though the poetry has not a single merit, the glory of Râma is manifested in it. This is the confidence which has possessed my soul; is there anything which good company fails to exalt? Thus smoke forgets its natural pungency and with incense yields a sweet scent. My language is that in vulgar use, but my subject is the highest, the story of Râma, enrapturing the world.
Though rapturous lays befit his praise, who cleansed a world accurst,
Yet Tulsi's rivulet of rhyme may slake a traveller's thirst.
How pure and blest on Siva's breast show the vile stains of earth!
So my poor song flows bright and strong, illumined by Râma's worth.
Dohâ 14–15.
From its connection with the glory of Râma, my verse will be most grateful to every one. Any wood that comes from the Malaya sandal-groves is valued; who considers what kind of wood it is? Though a cow be black, its milk is pure and wholesome, and all men drink it; and so, though my speech is rough, it tells the glory of Sita and Râma, and will therefore be heard and repeated with pleasure by sensible people.
Chaupâi.
So long as the diamond remains in the serpent's head, the ruby on the mountain top, or the pearl in an elephant's brow, they are all without beauty; but in a king's diadem or on a lovely woman they become beautiful exceedingly. Similarly, as wise men tell, poetry is born of one faculty, but beautified by another; for it is in answer to pious prayer that the Muse leaves her heavenly abode and speeds to earth; without immersion in the fountain of
I reverence the lotus feet of the great sage who composed the Ramayana, smooth strains on rough topics and faultless though a story of the faulty. I reverence the Vedas, which are like a boat in which to cross the ocean of existence, without ever dreaming of weariness, while recounting Rama’s excellent glory. I reverence the dust on the feet of Brahma, creator of this ocean-like world, from which have been produced men, good and bad; as of old from the same source came at once ambrosia, the moon and the cow Kamadheni, and also poison and intoxicating liquor.
From its connection with the glory of Râma, my verse will be most grateful to every one. Any wood that comes from the Malaya sandal-groves is valued; who considers what kind of wood it is? Though a cow be black, its milk is pure and wholesome, and all men drink it; and so, though my speech is rough, it tells the glory of Sita and Râma, and will therefore be heard and repeated with pleasure by sensible people.
Chaupâi.
So long as the diamond remains in the serpent's head, the ruby on the mountain top, or the pearl in an elephant's brow, they are all without beauty; but in a king's diadem or on a lovely woman they become beautiful exceedingly. Similarly, as wise men tell, poetry is born of one faculty, but beautified by another; for it is in answer to pious prayer that the Muse leaves her heavenly abode and speeds to earth; without immersion in the fountain of
I reverence the lotus feet of the great sage who composed the Ramayana, smooth strains on rough topics and faultless though a story of the faulty. I reverence the Vedas, which are like a boat in which to cross the ocean of existence, without ever dreaming of weariness, while recounting Rama’s excellent glory. I reverence the dust on the feet of Brahma, creator of this ocean-like world, from which have been produced men, good and bad; as of old from the same source came at once ambrosia, the moon and the cow Kamadheni, and also poison and intoxicating liquor.
Doha 20.
Reverencing with clasped hands gods, Brahmans, philosophers, and sages, I pray—“Be gracious to me and accomplish all my fair desire.”
Chaupai.
Again I reverence the Sarasvati and the Ganges, both holy and beautiful streams, cleansing sin by a single draught or immersion, whose name as soon as uttered or heard at once removes error. I adore, as I would my guru, or my natural parents, Siva and Parvati, protectors of the humble, daily benefactors, servants and courtiers in attendance on Siva’s lord and in every way Tulsi’s true friends; who, in their benevolence and considering the degeneracy of the times, have themselves composed many spells in a barbarous language, incoherent syllables and unintelligible mutterings, mysterious revelations of the great Siva. By his patronage I may make my story an agreeable one, and by meditating on Siva and Parvati may relate Rama’s adventures in a way that will give pleasure. It is only by his favour that my verse can be beautified, as a dark night by the moon and stars. Whoever in a devout spirit, with intelligence and attention, hears or repeats this lay of mine, he shall become full of true love for Rama and cleansed from worldly stains shall enjoy heavenly felicity.
Doha 21.
Whether I am awake or dreaming, if Siva and Gauri grant me their favour, then my words shall come true and this shall be the effect of my song, though it be in the vulgar tongue.
Reverencing with clasped hands gods, Brahmans, philosophers, and sages, I pray—“Be gracious to me and accomplish all my fair desire.”
Chaupai.
Again I reverence the Sarasvati and the Ganges, both holy and beautiful streams, cleansing sin by a single draught or immersion, whose name as soon as uttered or heard at once removes error. I adore, as I would my guru, or my natural parents, Siva and Parvati, protectors of the humble, daily benefactors, servants and courtiers in attendance on Siva’s lord and in every way Tulsi’s true friends; who, in their benevolence and considering the degeneracy of the times, have themselves composed many spells in a barbarous language, incoherent syllables and unintelligible mutterings, mysterious revelations of the great Siva. By his patronage I may make my story an agreeable one, and by meditating on Siva and Parvati may relate Rama’s adventures in a way that will give pleasure. It is only by his favour that my verse can be beautified, as a dark night by the moon and stars. Whoever in a devout spirit, with intelligence and attention, hears or repeats this lay of mine, he shall become full of true love for Rama and cleansed from worldly stains shall enjoy heavenly felicity.
Doha 21.
Whether I am awake or dreaming, if Siva and Gauri grant me their favour, then my words shall come true and this shall be the effect of my song, though it be in the vulgar tongue.
Chaupai.
I reverence the holy city of Ayodhya and the river Sarju, cleansing from all earthly impurity. I salute also the inhabitants of the city, for whom the Lord had no little affection; seeing that He ignored all the sin of Sita’s calumniator and set men’s minds at rest. I reverence Kausalya, eastern heaven, from which glory was diffused over the whole world; whence Raghupati arose as a lovely moon, giving joy to the world, but blighting like a frost the lotus leaves of vice. To King Dasarath and all his queens, incarnations of virtue and felicity, I make obeisance in word, deed and heart, saying: “Be gracious to me as to a servant of your son, O parents of Rama, that acme of greatness, ye in whose creation the creator surpassed himself.”
Soratha 3.
I reverence the King of Avadh, who had such true love for Rama’s feet that, when parted from his lord, his life snapped and parted too like a straw.
Chaupai.
I salute the King of Videha, with all his court, who had the greatest affection for Rama; though he concealed his devotion under royal state, yet it broke out as soon as he saw Him. Then, next, I throw myself at the feet of Bharat, whose constancy and devotion surpass description; whose soul like a bee thirsting for sweets was ever hovering round the lotus feet of Rama. I reverence too the lotus feet of Lakshman, cool, comely, and source of delight to their worshippers, whose glory is as it were the standard for the display of Rama’s pure emblazonment. Thou who, to remove the terrors of the world, didst become incarnate in the form of the thousand-headed serpent for the sake of the universe, be ever propitious to me, O son of Sumitra, ocean of compassion,
I reverence the holy city of Ayodhya and the river Sarju, cleansing from all earthly impurity. I salute also the inhabitants of the city, for whom the Lord had no little affection; seeing that He ignored all the sin of Sita’s calumniator and set men’s minds at rest. I reverence Kausalya, eastern heaven, from which glory was diffused over the whole world; whence Raghupati arose as a lovely moon, giving joy to the world, but blighting like a frost the lotus leaves of vice. To King Dasarath and all his queens, incarnations of virtue and felicity, I make obeisance in word, deed and heart, saying: “Be gracious to me as to a servant of your son, O parents of Rama, that acme of greatness, ye in whose creation the creator surpassed himself.”
Soratha 3.
I reverence the King of Avadh, who had such true love for Rama’s feet that, when parted from his lord, his life snapped and parted too like a straw.
Chaupai.
I salute the King of Videha, with all his court, who had the greatest affection for Rama; though he concealed his devotion under royal state, yet it broke out as soon as he saw Him. Then, next, I throw myself at the feet of Bharat, whose constancy and devotion surpass description; whose soul like a bee thirsting for sweets was ever hovering round the lotus feet of Rama. I reverence too the lotus feet of Lakshman, cool, comely, and source of delight to their worshippers, whose glory is as it were the standard for the display of Rama’s pure emblazonment. Thou who, to remove the terrors of the world, didst become incarnate in the form of the thousand-headed serpent for the sake of the universe, be ever propitious to me, O son of Sumitra, ocean of compassion,
All free from sensual passions and absorbed in devout affection to Râma,
the soul disports itself like a fish in the ambrosial lake of his beloved name.
Chaupâi.
The Supreme may be regarded both as devoid of all qualities and also as the quality of goodness; in either aspect it is unspeakable, unfathomable, without beginning and without parallel. To my mind the name is greater than both forms, for by its own might it has brought both under its sway. My friends must not take this as an exaggeration on my part, for I say it confidently and with sincere devotion. The knowledge of the Supreme is of two kinds, like fire which is either internal or visible; each is in itself incomprehensible, but is comprehended by means of the name; and therefore I say that the name is greater than either Brahm or Râma. For the one immortal, true, sentient, complete, and blissful Brahm is all-pervading; yet though such an unchangeable Lord is in our very soul, the whole creation is in slavery and wretchedness till He is revealed in definite shape, and is energized by the name; as a jewel is not valued till it is so called.
Dohâ 27.
Thus the virtue of the name is infinite and transcends the Supreme, and in my judgment is greater than Râma himself.
the soul disports itself like a fish in the ambrosial lake of his beloved name.
Chaupâi.
The Supreme may be regarded both as devoid of all qualities and also as the quality of goodness; in either aspect it is unspeakable, unfathomable, without beginning and without parallel. To my mind the name is greater than both forms, for by its own might it has brought both under its sway. My friends must not take this as an exaggeration on my part, for I say it confidently and with sincere devotion. The knowledge of the Supreme is of two kinds, like fire which is either internal or visible; each is in itself incomprehensible, but is comprehended by means of the name; and therefore I say that the name is greater than either Brahm or Râma. For the one immortal, true, sentient, complete, and blissful Brahm is all-pervading; yet though such an unchangeable Lord is in our very soul, the whole creation is in slavery and wretchedness till He is revealed in definite shape, and is energized by the name; as a jewel is not valued till it is so called.
Dohâ 27.
Thus the virtue of the name is infinite and transcends the Supreme, and in my judgment is greater than Râma himself.
Chaupâi.
From the love that He bore to his followers, Râma took the form of a man and by himself enduring misery secured their happiness. By incessantly and devoutly repeating his name, all the faithful may attain to felicity. Râma Himself redeemed only one woman, the ascetic's wife; but His name has corrected the errors of millions of sinners. To gratify the Rishi Visvamitra, Râma wrought the destruction of Suketu's daughter Târakâ with her son Mâricha and his army; but as the sun puts an end to night, so his name has scattered all crime and pain and despair. In his own person Râma broke the bow of Siva, but his glorious
Dohâ 28.
Râghunâth conferred immortality on Savari and the vulture Jatâyu and his other faithful servants; but His name, precious theme of the Vedas, has delivered innumerable wretches.
Chaupâi.
Râma, as all men know, extended his protection to Sugriva and Vibhishana; but His name has protected countless supplicants, shining forth gloriously in the world and the Veda. Râma assembled a host of bears and monkeys, and had no little trouble to build his bridge; His name can dry up the ocean of life; meditate thereon, O ye faithful. Râma killed in battle Râvan and all his family, and returned with Sîtâ to his own city, a king to Avadh, his capital, while gods and saints hymned his praises; but his servants, if only they affectionately meditate on His name, have no difficulty in vanquishing the whole army of error and, absorbed in devotion, live at ease, without even a dream of sorrow.
From the love that He bore to his followers, Râma took the form of a man and by himself enduring misery secured their happiness. By incessantly and devoutly repeating his name, all the faithful may attain to felicity. Râma Himself redeemed only one woman, the ascetic's wife; but His name has corrected the errors of millions of sinners. To gratify the Rishi Visvamitra, Râma wrought the destruction of Suketu's daughter Târakâ with her son Mâricha and his army; but as the sun puts an end to night, so his name has scattered all crime and pain and despair. In his own person Râma broke the bow of Siva, but his glorious
Dohâ 28.
Râghunâth conferred immortality on Savari and the vulture Jatâyu and his other faithful servants; but His name, precious theme of the Vedas, has delivered innumerable wretches.
Chaupâi.
Râma, as all men know, extended his protection to Sugriva and Vibhishana; but His name has protected countless supplicants, shining forth gloriously in the world and the Veda. Râma assembled a host of bears and monkeys, and had no little trouble to build his bridge; His name can dry up the ocean of life; meditate thereon, O ye faithful. Râma killed in battle Râvan and all his family, and returned with Sîtâ to his own city, a king to Avadh, his capital, while gods and saints hymned his praises; but his servants, if only they affectionately meditate on His name, have no difficulty in vanquishing the whole army of error and, absorbed in devotion, live at ease, without even a dream of sorrow.
Dohâ 29.
The name is greater than either Brahm or Râma, and is the best gift of the best giver; this Mahadeva knew when he selected it from the hundred crores of verses in the Râmâyana.
Of these hundred crores it is said that Siva distributed 33 crores to each of the three worlds. The one crore that remained over he similarly divided into three sets of 33 lakhs each; the odd 14 lakhs into three sets of 30 thousand each; the odd thousand again into three sets of three hundred each; the odd hundred into three sets of thirty-three each, and finally the one remaining sloka into three sets of ten letters each. The two letters that remained over, being the two consonants in the name of Râma, he kept for himself, as containing the gist of the whole matter.
The citizens of Ajodhya were so absorbed in excess of love that a day was gone in a minute. Sita, assuming as many forms as she had mothers-in-law, waited reverently upon them all with equal attention. No one but Râma noticed the miracle: for Sita is the very power of Delusion, and he Delusion's lord. Sita won over all the queens by her services, and they being pleased gave her both instruction and benediction. Looking at Sita and the two noble brothers, the wicked queen repented bitterly: and Kaikeyi now prays in her heart: "Is there no escape for me? Does God refuse me even death? As it is declared in the Vedas and by popular tradition, and as the poets also have sung, that if Râma be against you, not even in hell can you find a resting-place." Now this was the question in everyone's mind: "Good God, will Râma return to Avadh or not?"
The name is greater than either Brahm or Râma, and is the best gift of the best giver; this Mahadeva knew when he selected it from the hundred crores of verses in the Râmâyana.
Of these hundred crores it is said that Siva distributed 33 crores to each of the three worlds. The one crore that remained over he similarly divided into three sets of 33 lakhs each; the odd 14 lakhs into three sets of 30 thousand each; the odd thousand again into three sets of three hundred each; the odd hundred into three sets of thirty-three each, and finally the one remaining sloka into three sets of ten letters each. The two letters that remained over, being the two consonants in the name of Râma, he kept for himself, as containing the gist of the whole matter.
The citizens of Ajodhya were so absorbed in excess of love that a day was gone in a minute. Sita, assuming as many forms as she had mothers-in-law, waited reverently upon them all with equal attention. No one but Râma noticed the miracle: for Sita is the very power of Delusion, and he Delusion's lord. Sita won over all the queens by her services, and they being pleased gave her both instruction and benediction. Looking at Sita and the two noble brothers, the wicked queen repented bitterly: and Kaikeyi now prays in her heart: "Is there no escape for me? Does God refuse me even death? As it is declared in the Vedas and by popular tradition, and as the poets also have sung, that if Râma be against you, not even in hell can you find a resting-place." Now this was the question in everyone's mind: "Good God, will Râma return to Avadh or not?"
"It was Fate in my mother's form that did me this injury, as when a rice-field ripening for the harvest is smitten by hail. In what manner can Râma's coronation be secured? There is nothing now left for me to do. He would certainly return in obedience to an order of the Guru; but then the saint will only order what he knows Râma to wish. At his mother's bidding, too, he would return, but Kausalya would never insist upon anything. Of what account am I, who am only his vassal, and am fallen upon evil times, and have God against me? If I resist him, it would be a grievous sin; for the duty of a servant to his master outweighs Kailâs." Without being able to settle a single plan in his mind, Bharat spent the whole night in thought. At daybreak he bathed, bowed his head to his lord, and was sitting down when he was sent for by the Rishi.
The great sage addressed them in words appropriate to the occasion: "Hearken, ye counsellors, and you, wise Bharat. The champion of righteousness, the sun of the solar race, King Râma, the autocratic, the Lord God, the ocean of truth, the protector, the bulwark of scripture, has taken birth for the benefit of the whole world. Obedient to the word of his Guru and his father and mother; destroying the armies of the wicked and befriending the gods; in policy and devotion, in all things that pertain to this life or the next, there is no one equal to Râma in the knowledge of what is right. Brahma, Vishnu and Siva; the sun, the moon, the guardians of the spheres; Delusion, Life, Fate, and this Iron Age; the sovereigns of hell, the sovereigns of earth and all the powers that be; magic and sorcery and every spell in the Vedas and the Tantras—ponder it in your heart and consider well—all are obedient to Râma's commands.
The great sage addressed them in words appropriate to the occasion: "Hearken, ye counsellors, and you, wise Bharat. The champion of righteousness, the sun of the solar race, King Râma, the autocratic, the Lord God, the ocean of truth, the protector, the bulwark of scripture, has taken birth for the benefit of the whole world. Obedient to the word of his Guru and his father and mother; destroying the armies of the wicked and befriending the gods; in policy and devotion, in all things that pertain to this life or the next, there is no one equal to Râma in the knowledge of what is right. Brahma, Vishnu and Siva; the sun, the moon, the guardians of the spheres; Delusion, Life, Fate, and this Iron Age; the sovereigns of hell, the sovereigns of earth and all the powers that be; magic and sorcery and every spell in the Vedas and the Tantras—ponder it in your heart and consider well—all are obedient to Râma's commands.