His Râmâyana which is an original composition and not a translation of Vâlmîki's work is one of the great religious poems of the world and not unworthy to be set beside _Paradise Lost_. The sustained majesty of diction and exuberance of ornament are accompanied by a spontaneity and vigour rare in any literature, especially in Asia. The poet is not embellishing a laboured theme: he goes on and on because his emotion bursts forth again and again, diversifying the same topic with an inexhaustible variety of style and metaphor. As in some forest a stream flows among flowers and trees, but pours forth a flood of pure water uncoloured by the plants on its bank, so in the heart of Tulsi Das the love of God welled up in a mighty fountain ornamented by the mythology and legends with which he bedecked it, yet unaffected by them. He founded no sect, which is one reason of his popularity, for nearly all sects can read him with edification, and he is primarily a poet not a theologian. But though he allows himself a poet's licence to state great truths in various ways, he still enunciates a definite belief. This is theism, connected with the name Râma. Since in the north he is the author most esteemed by the Vishnuites, it would be a paradox to refuse him that designation, but his teaching is not so much that Vishṇu is the Supreme Being who becomes incarnate in Râma, as that Râma, and more rarely Hari and Vâsudeva, are names of the All-God who manifests himself in human form. Vishṇu is mentioned as a celestial being in the company of Brahmâ,[613] and so far as any god other than Râma receives attention it is Śiva, not indeed as Râma's equal, but as a being at once very powerful and very devout, who acts as a mediator or guide. "Without prayer to Śiva no one can attain to the faith which I require."[614] "Râma is God, the totality of good, imperishable, invisible, uncreated, incomparable, void of all change, indivisible, whom the Veda declares that it cannot define."[615] And yet, "He whom scripture and philosophy have sung and whom the saints love to contemplate, even the Lord God, he is the son of Dasarath, King of Kosala."[616] By the power of Râma exist Brahmâ, Vishṇu and Śiva, as also Mâyâ, the illusion which brings about the world. His "delusive power is a vast fig-tree, its clustering fruit the countless multitude of worlds, while all things animate and inanimate are like the insects that dwell inside and think their own particular fig the only one in existence."[617] God has made all things: pain and pleasure, sin and merit, saints and sinners, Brahmans and butchers, passion and asceticism. It is the Veda that distinguishes good and evil among them.[618] The love of God and faith are the only road to happiness. "The worship of Hari is real and all the world is a dream."[619] Tulsi Das often uses the language of the Advaita philosophy and even calls God the annihilator of duality, but though