Salutations to and the glory of the Name

Chaupais

baṃdau nāma rāma raghuvara kō. hētu kṛsānu bhānu himakara kō..

bidhi hari haramaya bēda prāna sō. aguna anūpama guna nidhāna sō.. [1-18-1]

mahāmaṃtra jōi japata mahēsū. kāsīṃ mukuti hētu upadēsū..

mahimā jāsu jāna ganarāu. prathama pūjiata nāma prabhāū.. [1-18-2]

jāna ādikabi nāma pratāpū. bhayau suddha kari ulaṭā jāpū..

sahasa nāma sama suni siva bānī. japi jēī piya saṃga bhavānī.. [1-18-3]

haraṣē hētu hēri hara hī kō. kiya bhūṣana tiya bhūṣana tī kō..

nāma prabhāu jāna siva nīkō. kālakūṭa phalu dīnha amī kō.. [1-18-4]

I greet the name ‘Rāma’ of the chief of Raghus,* which is composed of seed-letters† representing the fire-god, the sun-god and the moon-god (viz., Ra, Ā and Ma respectively). It is the same as Brahmā (the creative aspect of God), Viṣṇu (His preservative aspect) and Śiva (His disintegrating aspect), and the vital breath of the Vedas; It is attributeless, peerless and a mine of virtues. It is the great spell which Lord Maheśvara mutters and which, when imparted by Him at Kāśī (the modern Vārāṇasī) leads to emancipation‡. Its glory is known to Lord Gaṇeśa, who is worshipped before all others as a concession to the Name§. The oldest poet (Vālmīki) is acquainted with the glory of the Name, inasmuch as he attained to purity by repeating It in the reverse order#. Hearing the verdict of Lord Śiva that the name is as good as a thousand other names of God, Goddess Bhavānī (Pārvatī) dined with Her consort after uttering It only once%. Noticing such partiality of Her heart for the Name, Hara (Lord Śiva) made that lady, who was the ornament of Her sex, the ornament of His own person (i.e., made Her a part of His own being by assigning to Her the left half of His body). Śiva knows full well the power of the Name, due to which deadly poison served the purpose of nectar to Him.(1-4)

• * This distinguishes the Name from the two other names bearing the same sound but denoting two other personalities, viz., Paraśurāma and Balarāma (the elder brother of Śrī Kṛṣṇa).
• † Each letter-sound of the Saṁskṛta Alphabet represents one or more gods of the Hindu pantheon and the Tantras claim that these letters (which are technically known by the name of Bīja-Mantras or seed-letters), if joined with other spells sacred to that particular deity and repeated with due ceremony a fixed number of times possess the efficacy of revealing the deity in person before the worshipper and propitiating him or her.
• ‡ The scriptures maintain that Lord Śiva, the deity presiding over the holy city of Kāśī, whispers into the right ear of every creature, dying within its boundaries, the name ‘Rāma’ and thereby brings emancipation to the dying soul.
• # We read in the Purāṇas how there was a scramble for precedence among the gods, each of whom claimed the first position for himself. They approached Brahmā for a ruling. He told them that they should race round the world and that whoever finished the round quickest of all would be accounted the highest. Gaṇeśa, who rode on no better animal than a rat, naturally lagged behind. He met on the way the celestial sage Nārada, who advised him to scratch the word ‘Rāma’ on the ground and pace round It, as the word comprised in Itself the entire creation. Gaṇeśa did accordingly and was naturally the first to finish the round of the universe. Brahmā appreciated this act of Gaṇeśa and conceded his title to precedence over all the other gods. Since then Gaṇeśa has uninterruptedly enjoyed the right of being worshipped first of all.
• % We are told in the Padmapurāṇa how Bhagavān Śaṅkara once invited His consort to join Him in His dinner. Goddess Pārvatī, however, declind on the ground that She had not yet recited the Viṣṇu-Sahasranāma, which She must before Her breakfast. Bhagavān Śaṅkara asked Her to repeat the name of Rāma instead, as a single utterance of the Name was as good as reciting a thousand other names of the Lord. Pārvatī did accordingly and forthwith joined Her lord in dinner.

Dohas

baraṣā ritu raghupati bhagati tulasī sāli sudāsa..

rāma nāma bara barana juga sāvana bhādava māsa..19.. [1-19]

Devotion to the Lord of Raghus is, as it were, the rainy season and the noble devotees, says Tulasīdāsa, represent the paddy crop; while the two charming syllables of the name ‘Rāma’ stand for the two months of Śrāvaṇa and Bhādrapada (corresponding roughly to July and August).(19)

Chaupais

ākhara madhura manōhara dōū. barana bilōcana jana jiya jōū..

sumirata sulabha sukhada saba kāhū. lōka lāhu paralōka nibāhū.. [1-19-1]

kahata sunata sumirata suṭhi nīkē. rāma lakhana sama priya tulasī kē..

baranata barana prīti bilagātī. brahma jīva sama sahaja saomghātī.. [1-19-2]

nara nārāyana sarisa subhrātā. jaga pālaka bisēṣi jana trātā..

bhagati sutiya kala karana bibhūṣana. jaga hita hētu bimala bidhu pūṣana . [1-19-3]

svāda tōṣa sama sugati sudhā kē. kamaṭha sēṣa sama dhara basudhā kē..

jana mana maṃju kaṃja madhukara sē. jīha jasōmati hari haladhara sē.. [1-19-4]

Both the letter-sounds are sweet and attractive; they are the two eyes, as it were, of the Alphabet and the very life of the devotee. Easy to remember and delightful to one and all, they bring gain here and provide sustenance hereafter. They are most delightful to utter, hear and remember and are dear as Rāma and Lakṣmaṇa to Tulasīdāsa. When treated separately, the two letters lose their harmony (i.e., are differently pronounced, bear diverse meaning in the form of seed-letters and as such yield different results); whereas they are naturally allied even as Brahma (the Cosmic Spirit) and Jīva (the individual soul) Good brothers like the divine sages Nara and Nārāyaṇa, they are sustainers of the universe and redeemers of the devotee in particular. They are beautiful ornaments for the ears of the fair damsel in the form of Bhakti (Devotion) and stand as the spotless sun and moon for the good of the world.They are like the taste and the gratifying quality of nectar in the form of emancipation, and are supporters of the globe like the divine Tortoise* and the serpent-god Śeṣa. Again, they are like bees for the beautiful lotus in the shape of the devotee’s mind and are the very like of Hari (Śrī Kṛṣṇa) and Haladhara (Balarāma, who wielded a plough as a weapon) for Yaśodā (Their foster- mother, the wife of Nanda) in the shape of the tongue.(1-4)

• * We are told in the Bhāgavata and other Purāṇas how God Viṣṇu assumed the form of a gigantic tortoise in order to support Mount Mandara and prevent it from sinking while it was being rotated by gods and demons in their attempt to churn the ocean of milk and obtain nectar out of it.

Dohas

ēku chatru ēku mukuṭamani saba baranani para jōu.

tulasī raghubara nāma kē barana birājata dōu..20.. [1-20]

Lo! the two letters ( र and म ) forming part of the name of Raghuvara (the Chief of the Raghu) crown all the letters of the Alphabet, the one spreading like an umbrella and the other resting as a crest-jewel, O Tulasīdāsa.†(20)

• † The letter “र” of the Saṁskṛta alphabet, when immediately preceding another consonant or the vowel “ऋ” is placed above that letter in the shape of a curved line (e.g. in “र्क” and “र्ऋ”); while the nasal consonant “म्” when preceded by any other letter, is changed into a dot (technically known by the name of ‘Anusvāra’) when placed on the top of that letter (e.g., in “हं”). The curved line standing for the letter “र्” has been poetically compared in the above Dohā to an umbrella and the dot substituted for “म्” likened to a crest-jewel, both of which enjoy an exalted position and are emblems of the royal state. In this way they are recognized as superior to all other letters of the Alphabet.

Chaupais

samujhata sarisa nāma aru nāmī. prīti parasapara prabhu anugāmī..

nāma rūpa dui īsa upādhī. akatha anādi susāmujhi sādhī.. [1-20-1]

kō baḍa chōṭa kahata aparādhū. suni guna bhēda samujhihahiṃ sādhū..

dēkhiahiṃ rūpa nāma ādhīnā. rūpa gyāna nahiṃ nāma bihīnā.. [1-20-2]

rūpa bisēṣa nāma binu jānēṃ. karatala gata na parahiṃ pahicānēṃ..

sumiria nāma rūpa binu dēkhēṃ. āvata hṛdayaom sanēha bisēṣēṃ.. [1-20-3]

nāma rūpa gati akatha kahānī. samujhata sukhada na parati bakhānī..

aguna saguna bica nāma susākhī. ubhaya prabōdhaka catura dubhāṣī.. [1-20-4]

The name and the object named, though similar in significance, are allied as master and servant one to the other. (That is to say, even though there is complete identity between God and His name, the former closely follows the latter even as a servant follows his master. The Lord appears in person at the very mention of His Name). Name and form are the two attributes of God; both of them are ineffable and beginningless and can be rightly understood only by means of good intelligence. It is presumptuous on one’s part to declare as to which is superior or inferior. Hearing the distinctive merits of both, pious souls will judge for themselves. Forms are found to be subordinate to the name; without the name you cannot come to the knowledge of a form. Typical forms cannot be identified, even if they be in your hand, without knowing their name. And if the name is remembered even without seeing the form, the latter flashes on the mind with a special liking for it. The mystery of name and form is a tale which cannot be told; though delightful to comprehend, it cannot be described in words. Between the unqualified Absolute and qualified Divinity, the Name is a good intermediary; it is a clever interpreter revealing the truth of both.(1-4)

Dohas

rāma nāma manidīpa dharu jīha dēharī dvāra.

tulasī bhītara bāhērahu jauṃ cāhasi ujiāra..21.. [1-21]

Instal the luminous gem in the shape of the divine name ‘Rāma’ on the threshold of the tongue at the doorway of your mouth, if you will have light both inside and outside,O Tulasīdāsa.(21)

Chaupais

nāma jīhaom japi jāgahiṃ jōgī. birati biraṃci prapaṃca biyōgī..

brahmasukhahi anubhavahiṃ anūpā. akatha anāmaya nāma na rūpā.. [1-21-1]

jānā cahahiṃ gūḍha gati jēū. nāma jīhaom japi jānahiṃ tēū..

sādhaka nāma japahiṃ laya lāēom. hōhiṃ siddha animādika pāēom.. [1-21-2]

japahiṃ nāmu jana ārata bhārī. miṭahiṃ kusaṃkaṭa hōhiṃ sukhārī..

rāma bhagata jaga cāri prakārā. sukṛtī cāriu anagha udārā.. [1-21-3]

cahū catura kahu nāma adhārā. gyānī prabhuhi bisēṣi piārā..

cahu juga cahu śruti nā prabhāū. kali bisēṣi nahiṃ āna upāū.. [1-21-4]

Yogīs (mystics) who are full of dispassion and are wholly detached from God’s creation keep awake (in the daylight of wisdom) muttering the Name with their tongue, and enjoy the felicity of Brahma (the Absolute), which is incomparable, unspeakable, unmixed with sorrow and devoid of name and form. Even those (seekers of Truth) who aspire to know the mysterious ways of Providence are able to comprehend them by muttering the Name. Strivers (hankering after worldly achievements) repeat the Name, absorbed in contemplation, and become accomplished, acquiring superhuman powers such as that of becoming infinitely small in size.* If devotees in distress mutter the Name, their worst calamities of the gravest type disappear and they become happy. In this world there are four kinds of devotees† of Śrī Rāma; all the four of them are virtuous, sinless and noble. All the four, clever as they are, rely upon the Name. Of these the enlightened devotee is specially dear to the Lord. The glory of the Name is supreme in all the four Yugas and all the four Vedas, particularly in the Kali age, in which there is no other means of salvation.(1-4)

• * Works on Yoga enumerate the following eight kinds of miraculous powers acquired by Yogīs: - (i) Aṇimā (the faculty of reducing one’s body to the size of an atom), (ii) Mahimā (the power of expanding one’s body to an infinitely large size), (iii) Garimā (the power of becoming infinitely heavy), (iv) Laghimā (the power of becoming infinitely light in body), (v) Prāpti (unrestricted access to all places), (vi) Prākāmya (realizing whatever one desires), (vii) ∫‹itva (absolute lordship) and (viii) Va‹itva (subjugating all).
• † Śrīmad Bhagavadgītā mentions four kinds of devotees, viz., (i) Ārta (the afflicted), (ii) Jijñāsu (the seeker of Truth), (iii) Arthārthī (the seeker of worldly riches) and (iv) Jñānī (the enlightened), and speaks of them all as virtuous and benevolent. Of course, the enlightened devotee, it is pointed out, is the most beloved of the Lord and constitutes His very self (vide VII 16-18).

Dohas

sakala kāmanā hīna jē rāma bhagati rasa līna.

nāma suprēma piyūṣa hada tinhahu kiē mana mīna..22.. [1-22]

Even those who are free from all desires and absorbed in the joy of devotion to Śrī Rāma have thrown their heart as fish into the nectarine lake of supreme affection for the Name.(22)

Chaupais

aguna saguna dui brahma sarūpā. akatha agādha anādi anūpā..

mōrēṃ mata baḍa nāmu duhū tēṃ. kiē jēhiṃ juga nija basa nija būtēṃ.. [1-22-1]

prōḍhai sujana jani jānahiṃ jana kī. kahau pratīti prīti ruci mana kī..

ēku dārugata dēkhia ēkū. pāvaka sama juga brahma bibēkū.. [1-22-2]

ubhaya agama juga sugama nāma tēṃ. kahēu nāmu baḍa brahma rāma tēṃ..

byāpaku ēku brahma abināsī. sata cētana dhana ānaomda rāsī.. [1-22-3]

asa prabhu hṛdayaom achata abikārī. sakala jīva jaga dīna dukhārī..

nāma nirūpana nāma jatana tēṃ. sōu pragaṭata jimi mōla ratana tēṃ.. [1-22-4]

There are two aspects of God-the one unqualified and the other qualified. Both these aspects are unspeakable, unfathomable, without beginning and without parallel. To my mind, greater than both is the Name, that has established Its rule over both by Its might. Friends should not take this as a bold assertion on the part of this servant; I record my mind’s own conviction, partiality and liking. The two aspects of Brahma (God) should be recognized as akin to fire: the one (viz., the Absolute) represents fire which is latent in wood; while the other (qualified Divinity) corresponds to that which is externally visible. Though both are inaccessible by themselves, they are easily attainable through the Name; therefore I have called the Name greater than Brahma and Śrī Rāma both. Brahma (God) is one, all-pervading and imperishable; He is all truth, consciousness and a compact mass of joy. Even though such immutable Lord is present in every heart, all beings in this world are nonetheless miserable and unhappy. Through the practice of the Name preceded by Its true appraisement, however, the same Brahma reveals Itself even as the value of a jewel is revealed by its correct knowledge.(1-4)

Dohas

niraguna tēṃ ēhi bhāomti baḍa nāma prabhāu apāra.

kahau nāmu baḍa rāma tēṃ nija bicāra anusāra..23.. [1-23]

The glory of the Name is thus infinitely greater than that of the Absolute; I shall show below how in my judgment the Name is superior even to Śrī Rāma.(23)

Chaupais

rāma bhagata hita nara tanu dhārī. sahi saṃkaṭa kiē sādhu sukhārī..

nāmu saprēma japata anayāsā. bhagata hōhiṃ muda maṃgala bāsā.. [1-23-1]

rāma ēka tāpasa tiya tārī. nāma kōṭi khala kumati sudhārī..

riṣi hita rāma sukētusutā kī. sahita sēna suta kīnha bibākī.. [1-23-2]

sahita dōṣa dukha dāsa durāsā. dalai nāmu jimi rabi nisi nāsā..

bhaṃjēu rāma āpu bhava cāpū. bhava bhaya bhaṃjana nāma pratāpū.. [1-23-3]

daṃḍaka banu prabhu kīnha suhāvana. jana mana amita nāma kiē pāvana…

nisicara nikara dalē raghunaṃdana. nāmu sakala kali kaluṣa nikaṃdana.. [1-23-4]

For the sake of His devotees Śrī Rāma assumed the form of a human being and, suffering calamities Himself, brought relief to the pious. By fondly repeating His Name, on the other hand, devotees easily become abodes of joy and blessings. Śrī Rāma Himself redeemed a single woman (Ahalyā) *, the wife of an ascetic; while His Name corrected the error of crores of wicked souls. For the sake of the sage (Viśvāmitra) Śrī Rāma wrought the destruction of Suketu’s daughter † (Tāḍakā) with her army and son (Subāhu); while His Name puts an end to the devotee’s vain hopes alongwith his errors and sorrows even as the sun terminates night. In His own person Śrī Rāma broke the bow of Siva ‡, while the very glory of His Name dispels the fear of rebirth #. The Lord restored the charm of the Daṇḍaka forest % alone, while His Name purified the mind of countless devotees. The Delighter of Raghus (Śrī Rāma) crushed only a host of demons, while His Name uproots all the impurities of the Kali age.(1-4)

• * See Bālakāṇda (209. 6 to 211)
• † Ibid., 203. 3 and 209. 3.
• ‡ Ibid., 260. 4.
• # Here there is a pun on the word ‘Bhava’ which has been used as a synonym of Lord Śiva in the first instance and again in the sense of rebirth. The comparison has been drawn between Śrī Rāma Himself, on the one hand, and the glory of His Name (not the Name Itself) on the other. The latter, it is pointed out, excels the former in that while Śrī Rāma broke a concrete object like the bow, the glory of His Name dispels an abstract thing like the fear of rebirth
• % The forest of Daṇḍaka had been rendered unfit for life in any form whatsoever under a curse from the sage Śukrācārya. The divine presence of Śrī Rāma, however, removed the curse and restored the forest to its original charm.

Dohas

sabarī gīdha susēvakani sugati dīnhi raghunātha.

nāma udhārē amita khala bēda bidita guna gātha..24.. [1-24]

The Lord of Raghus conferred immortality only on faithful servants like Śabarī (the celebrated Bhīla woman) and the vulture (Jaṭāyu)*, while His Name has delivered innumerable wretches; the tale of Its virtues is well-known in the Vedas.(24)

• * For the accounts of Śabarī and Jaṭāyu see Araṇyakāṇda 33.3 to 36 and 28.4 to 32 respectively

Chaupais

rāma sukaṃṭha bibhīṣana dōū. rākhē sarana jāna sabu kōū..

nāma garība anēka nēvājē. lōka bēda bara birida birājē.. [1-24-1]

rāma bhālu kapi kaṭaku baṭōrā. sētu hētu śramu kīnha na thōrā..

nāmu lēta bhavasiṃdhu sukhāhīṃ. karahu bicāru sujana mana māhīṃ.. [1-24-2]

rāma sakula rana rāvanu mārā. sīya sahita nija pura pagu dhārā..

rājā rāmu avadha rajadhānī. gāvata guna sura muni bara bānī.. [1-24-3]

sēvaka sumirata nāmu saprītī. binu śrama prabala mōha dalu jītī..

phirata sanēhaom magana sukha apanēṃ. nāma prasāda sōca nahiṃ sapanēṃ.. [1-24-4]

As is well-known to all, Śrī Rāma extended His protection to two devotees only, viz., Sugrīva and Vibhīṣaṇa; His Name, on the other hand, has showered Its grace on numerous humble souls. This superb glory of the Name shines forth in the world as well as in the Vedas. Śrī Rāma collected an army of bears and monkeys and took no little pains over the construction of a bridge (to connect the mainland with the island of Laṅkā). Through the repetition of His Name, however, the ocean of mundane existence itself gets dried up: let the wise bear this in mind. Śrī Rāma killed in battle Rāvaṇa with all his family and returned to His own city with Sītā. He was then crowned king in the capital of Ayodhyā, while gods and sages sung His glories in choicest phrases. His servants are, however, able to conquer the formidable army of error by fondly remembering His Name and, absorbed in devotion, move about in joy which is peculiarly their own; by the grace of the Name they know not sorrow even in dream.(1-4)

Dohas

brahma rāma tēṃ nāmu baḍa bara dāyaka bara dāni.

rāmacarita sata kōṭi mahaom liya mahēsa jiyaom jāni..25.. [1-25]

The Name is thus greater than Brahma and Śrī Rāma both and confers blessings even on the bestowers of boons. Knowing this in His heart, the great Lord Śiva chose this word (Rāma) for Himself out of Śrī Rāma’s story comprising 100 crore verses.*(25)

• * The Rāmāyaṇa as originally composed by Brahmā himself and delivered to Lord Śiva through Nārada is believed to have contained as many as a 100 crore verses.

Chaupais

nāma prasāda saṃbhu abināsī. sāju amaṃgala maṃgala rāsī..

suka sanakādi siddha muni jōgī. nāma prasāda brahmasukha bhōgī.. [1-25-1]

nārada jānēu nāma pratāpū. jaga priya hari hari hara priya āpū..

nāmu japata prabhu kīnha prasādū. bhagata sirōmani bhē prahalādū.. [1-25-2]

dhruvaom sagalāni japēu hari nāūom. pāyau acala anūpama ṭhāūom..

sumiri pavanasuta pāvana nāmū. apanē basa kari rākhē rāmū.. [1-25-3]

apatu ajāmilu gaju ganikāū. bhaē mukuta hari nāma prabhāū..

kahauṃ kahāom lagi nāma baḍaāī. rāmu na sakahiṃ nāma guna gāī.. [1-25-4]

By the grace of the Name alone Lord Śambhu (Śiva) is immortal and, though endowed with inauspicious paraphernalia (such as a wreath of skulls), is yet a storehouse of blessings. Again, it is by the grace of the Name alone that Siddhas (adepts), sages and Yogīs like Śuka, Sanaka and others enjoy divine raptures, Nārada realized the glory of the Name; that is why, while Śrī Hari is beloved of the world (and Hara is dear to Śrī Hari), he (Nārada) is dear to Hari and Hara (Viṣṇu and Śiva) both. It was because of his repeating the Name that the Lord showered His grace on Prahlāda, who thereby became the crest-jewel of devotees. Dhruva repeated the name of Śrī Hari with a feeling of indignation (at the harsh treatment received from his step-mother) and thereby attained a fixed and incomparable station in the heavens. It is by remembering the holy Name that Hanumān (son of the wind-god) holds Śrī Rāma under His thumb. The vile Ajāmila and even the celebrated elephant and the harlot of the legend were liberated by the power of Śrī Hari’s name. I have no words to depict the glory of the Name: not even Rāma can adequately glorify it.(1-4)

Dohas

nāmu rāma kō kalapataru kali kalyāna nivāsu.

jō sumirata bhayō bhāomga tēṃ tulasī tulasīdāsu..26.. [1-26]

The name of Rāma is a wish-yielding tree, the very home of beatitude in this age of Kali, by remembering which Tulasīdāsa (the poet himself) was transformed from an intoxicating drug like the hemp-plant into the holy basil.(26)

Chaupais

cahu juga tīni kāla tihu lōkā. bhaē nāma japi jīva bisōkā..

bēda purāna saṃta mata ēhū. sakala sukṛta phala rāma sanēhū.. [1-26-1]

dhyānu prathama juga makhabidhi dūjēṃ. dvāpara paritōṣata prabhu pūjēṃ..

kali kēvala mala mūla malīnā. pāpa payōnidhi jana mana mīnā.. [1-26-2]

nāma kāmataru kāla karālā. sumirata samana sakala jaga jālā..

rāma nāma kali abhimata dātā. hita paralōka lōka pitu mātā.. [1-26-3]

nahiṃ kali karama na bhagati bibēkū. rāma nāma avalaṃbana ēkū..

kālanēmi kali kapaṭa nidhānū. nāma sumati samaratha hanumānū.. [1-26-4]

(Not only in this Kali age, but) in all the four ages*, at all times (past, present and future) and in all the three spheres (viz., heaven, earth and the subterranean region) creatures have been rid of grief by repeating the Name. The verdict of the Vedas and the Purāṇas as well as of saints is just this; that love of Rāma (or the name ‘Rāma’) is the reward of all virtuous acts. In the first age, contemplation; in the second age, sacrifice; in the Dvāpara age the Lord is propitiated through worship. This age of Kali, however, is simply corrupt and the root of all impurities, where the mind of man wallows like a fish in the ocean of sin. In this terrible age the Name alone is the wish-yielding tree, the very thought of which puts an end to all the illusions of the world. The Name of Rāma is the bestower of one’s desired object in this age of Kali; It is beneficent in the other world and one’s father and mother in this world. In Kaliyuga neither Karma (action) nor Bhakti (devotion) nor again Jñāna (knowledge) avails; the name of Rāma is the only resort. The age of Kali is as it were the demon Kālanemi, the repository of all wiles; whereas the Name is the wise and mighty Hanumān.†(1-4)

• * The span of life of the universe, which is known by the name of Kalpa and consists of 4,32,00,00,000 human years, has been divided into 1,000 epochs or Caturyugas. Each Caturyuga is made up of four Yugas or ages, viz., Satyayuga, Tretā, Dvāpara and Kaliyuga. Their duration is given below:
  - Satyayuga - 17,28,000 years
  - Tretā - 12,96,000
  - Dvāpara - 8,64,000
  - Kaliyuga - 4,32,000
  Thus it will, be seen that the duration of Dvāpara is twice that of Kaliyuga, that of Tretā thrice that of Kaliyuga and that of Satyayuga four times that of Kaliyuga. In this way the duration of a Caturyuga is ten times that of Kaliyuga.
• † The story of Kālanemi and his death at the hands of Hanumān has been briefly told in the foot-note under 6.3 in this very Kāṇda.

Dohas

rāma nāma narakēsarī kanakakasipu kalikāla.

jāpaka jana prahalāda jimi pālihi dali surasāla..27.. [1-27]

(To use another metaphor) the Name of Rāma is, as it were, the Lord manifested as a man-lion and the age of Kali; the demon Hiraṇyakaśipu. Crushing this enemy of gods, the Name will protect the devotees repeating It, even as the Man-lion protected Prahlāda.(27)

Chaupais

bhāyaom kubhāyaom anakha ālasahūom. nāma japata maṃgala disi dasahūom..

sumiri sō nāma rāma guna gāthā. karau nāi raghunāthahi māthā.. [1-27-1]

mōri sudhārihi sō saba bhāomtī. jāsu kṛpā nahiṃ kṛpāom aghātī..

rāma susvāmi kusēvaku mōsō. nija disi daikhi dayānidhi pōsō.. [1-27-2]

lōkahu bēda susāhiba rītīṃ. binaya sunata pahicānata prītī..

ganī garība grāmanara nāgara. paṃḍita mūḍha malīna ujāgara.. [1-27-3]

sukabi kukabi nija mati anuhārī. nṛpahi sarāhata saba nara nārī..

sādhu sujāna susīla nṛpālā. īsa aṃsa bhava parama kṛpālā.. [1-27-4]

suni sanamānahiṃ sabahi subānī. bhaniti bhagati nati gati pahicānī..

yaha prākṛta mahipāla subhāū. jāna sirōmani kōsalarāū.. [1-27-5]

rījhata rāma sanēha nisōtēṃ. kō jaga maṃda malinamati mōtēṃ.. [1-27-6]

The Name repeated either with good or evil intentions, in an angry mood or even while yawning, diffuses joy in all the ten directions. Remembering that Name and bowing my head to the Lord of Raghus, I proceed to recount the virtues of Śrī Rāma. He whose grace is never tired of showing its good-will to others will mend my errors in everyway. Rāma a noble Lord, and a poor servant like myself! Yet, true to His own disposition, that storehouse of compassion has fostered me. In the world as well as in the Vedas we observe the following characteristic in a good master, viz., that he comes to recognize one’s devotion to him as soon as he hears one’s prayer. Rich or poor, rustic or urban, learned or unlettered, of good repute or bad, a good poet or a bad one, all men and women extol the king according to his or her light. And the pious, sensible, amiable and supremely compassionate ruler, who takes his descent from a ray of God, greets all with sweet words hearing their compliments and appraising their composition, devotion, supplication and conduct. Such is the way of earthly monarchs, to say nothing of the Lord of Kosala (Śrī Rāma), who is the crest-jewel of wise men. Śrī Rāma gets pleased with unalloyed love; but who is duller and more impure of mind in this world than I ?(1-6)