Devotional saints have sung the glories of Rama-nama (“the name of Rama”) in intriguing ways. Goswami Tulasidasa considers Rama-nama superior than Nirguna Brahman as well as Bhagavan Rama himself [1] because Rama, during his visit to Earth, liberated only a limited number of devotees, but chanting his divine name has provided the highest bliss to countless beings, including immoral ones [2]. Mirabai, in her poems, considers Rama-nama the highest gem that her guru has granted and advises everyone to drink this nectar to make their lives meaningful. Similarly, Tukaram says that Rama’s name, “the essence of nectar,” destroys all suffering and attachment to karma.

What do we need to be able to chant Rama’s name? The most significant blessing, according to Tulasidasa, is Shraddha-Vishwas (“Reverence-Trust”). If our mind does not want to recognize Rama as the Divine, reading numerous versions of the Ramayana and devotional literature may not change our views. On the other hand, once we have been gifted with trust, we can easily admire Rama’s divinity and grace everywhere. Ultimately, it is Devi Parvati and Lord Shiva, the “personifications of reverence and trust” [3], who connect a jiva to Rama. This is why Tulasidasa remembers the Divine Parents on the first page of the Ramacharitamanasa, “without whose grace even mystics can not recognize the Ishvara living in their own minds” [4].

[1] This is probably a figure of speech.
[2] Shloka 31-32, Dohavali; Gita Press.
[3] Bhavani-Shankarau vande shraddha-vishwas-rupinau
[4] Like Lord Rama, Lord Shiva is considered the Supreme Being by many in mainstream Hinduism. Note that most of Goswami Tulasidasa’s writings are primarily Vaishnavite, where Lord Rama is the Supreme Being and Lord Shiva is his heart.

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