Chanting Ramanama, the name of Rama, is a very simple and effective method to connect to Lord Rama (God). Sometimes, chanting Ramanama for a few minutes (with a devotional feel) is better than chanting for half an hour. In the beginning, there is no need to aim for long periods of time. Once interest develops and if our health permits, the duration of worship can be increased.
Reading, listening to pravachan (discourses), and listening to bhajans (devotional songs) are also forms of bhakti and complement chanting and praying to God very well. As for which books to study, we have to be very careful. Some books by today’s authors may be very nicely written but may totally lack spiritual connectivity; they may, in fact, disconnect us from God. Reading books by saints or devotional writers is a safe bet. My top suggestions are the Ramacharitamanasa and the Hanuman Chalisa.
Lord Hanuman, the top devotee of Lord Rama, likes connecting jivas (individual beings) to Rama — the Supreme God. Accordingly, Hanuman is the ultimate guru and savior for all devotees of Rama. We can request Lord Hanuman directly to guide us towards Lord Rama. We can just talk to Lord Hanuman as we would talk to a guru. Lord Hanuman and Lord Rama always listen to us.
Given below are some interesting facts about Lord Rama, who has limitless divine qualities.
Rama is the most ideal and accessible form of God — the Supreme God who also chose to live with us — on Earth. He is God as how God should be.
It was Rama’s name that was chanted by saints like Sri Ramananda, St. Tulasidasa, St. Thyagaraja, St. Mirabai, St. Raidasa, St. Tukarama, and Samarth Guru Ramadas. These saints have had the highest impact, in recent times, on Hindu spirituality; the full list of his devotees is very big.
In the Adhyatma Ramayana, at the beginning of his fourteen-year long exile, when Rama asked Rishi Valmiki where he could live in the forest, Valmiki replied, “You, the Lord of all, already live everywhere – in all beings.”
Goswami Tulasidasa says that his Lord, Sri Rama, is beyond comparison and “Rama is only comparable to himself … If one compares the Sun to a billion fireflies, it is, in fact, a criticism of the Sun.” This implies that all metaphors and adjectives used for the glorification of Rama are trivial, but Rama accepts them out of his mercy on beings; they may get counted as prayers.
Rama’s name is bigger than the words Paramatma, Para Brahman, and Paratpara Brahman — all of them combined.
From a human perspective, Rama has the strongest astrological chart mathematically possible.
During his divine plays on Earth, Rama was the disciple of Brahmarishi Vasistha — the topmost sage of Hinduism. Some of the questions he asked his guru are documented in the Yogavasistha.
Rama’s ista devata is Lord Shiva. Rama is the ista devata of Lord Hanuman, the ultimate Vaishnava.
Diwali, the top Hindu festival, also known as the festival of lights, celebrates Rama’s return to Ayodhya from exile.
I would like to share my answer to a Quora question. The answer tries to reject some of the misconceptions people have about Lord Rama. Though Rama has been established as the Supreme God in most Hindu scriptures, some individuals continue to propagate the false viewpoint that he is not divine.
If a human being does not want to believe that Lord Rama is Purna-Brahman — and all-knowing, — no literature support for this fact will be sufficient for him or her. On the other hand, if someone has developed faith, he or she will unambiguously recognize Rama’s divinity in all authentic versions of the Ramayana — including those written by Maharishi Valmiki, Maharishi Ved Vyas, and Goswami Tulasidasa — and in other devotional Hindu scriptures. So in the end, it is Rama (God) himself — the Real Doer — who decides if Rama will be perceived as the Divine by an individual soul (jiva) or as a mere human being or as an allegory. This is where faith and trust on Rama become important.
today we do not have access to many scriptures in their original forms
; many scriptures appear to have later additions in them with
internal logical inconsistencies or errors. Because we did not have a
printing press in earlier times, it came down do hand-written
manuscripts being transferred from generation to generation and
memorization by later scholars. This is where unnecessary words may have
been inserted, in spite of good intentions.
What can be a solution to deal with this situation? Rather than developing a My favourite scripture is perfect or My favourite scripture is better than your scripture
kind of paradigm, we should learn to absorb what is useful in any
scripture and skip what is not relevant for us. Moreover, equally
importantly, we can also request Rama to directly guide us towards himself. In Hinduism, Rama’s being the Supreme God is not solely a scripture-dependent concept; it is more dependent on the personal experiences of devotional saints who have met him in person  and the experiences of commoners, some of which have also been documented in scriptures.
Some relatively newer scriptures like the Bhagavad Gita may have had a
higher chance of reaching us in their original state or with minimal
modifications. In North India, the Ramacharitamanasa was more recently
written and may have reached us in its original state.
 For many exclusive devotees of Rama like Sri Ramananda, Goswami Tulasidasa, Saint Thyagaraja, and Samarth Guru Ramdas, Lord Rama happens to be the source of Lord Vishnu and all incarnations. For many Vaishnava saints like Mirabai and Surdas, Rama is an equal of Krishna; for some, he is an incarnation of Vishnu. In spite of the superficial differences, Rama has been considered divine by all Vaishnava saints.
The Sunder Kand has innumerable benefits, some of which are mentioned below.
Growth of devotion for Lord Hanuman. Sunder Kand, a selection of Hanuman’s divine plays on Earth, can be recited as a distinguished prayer to Lord Hanuman. Its recitation may develop bhakti (devotion) towards Lord Hanuman, who can grant the bhakti of Lord Rama (God), leading to eventual liberation. As I have already summarized on this page, Hanuman “is worshipped among Hindus for his delight in connecting jivas [individual souls] to God.”
Growth of devotion for Lord Sita-Rama. Reading about Hanuman can develop bhakti for Sita-Rama. As mentioned in this post on my blog, “we can learn from [Hanuman’s devotion for God] and add bits of selfless service in our own path of devotion.”
Protection from sufferings. Hanuman can protect beings from all kinds of sufferings, including physical, mental, and spiritual ones. One of the main messages from a popular prayer titled “Sankatmochan Hanuman Aashtak” is that when Hanuman has the potential of even rescuing Lakshmana, Devi Sita, and Lord Rama, (there appears to be a figure of speech here, given that Lord Rama is the Supreme God himself), what can stop Hanuman from removing the suffering of a simple human being? Along these lines, the Sunder Kand supposedly has a protective effect on the beings who recite or study it. Note that reading this prayer may antidote many bad karma of the past as well.
Astrological Benefits. Like the Hanuman Chalisa, the Sunder Kand has astrological significance. An astrologer may recommend the Sunder Kand to nullify one or more malefic planetary infleunces (if applicable) — from Mars, Saturn, Rahu, and Ketu.
Recognition of Lord Rama’s grace. Lord Rama has given Hanuman a major role in his divine play, the Ramayana, demonstrating Lord Rama’s love for all his devotees. Sunder Kand celebrates this grace of Rama on beings in his creation.
Source: My answer to a Quora question on this page.
God takes care of his devotees’ security and needs. He inserts difficult lessons in our lives, at times, to create ways for our liberation.
While God takes care of every being in his creation, desire for money and its accumulation becomes irrelevant for the advanced spiritual seeker who has learned to think about God fulltime, leaving all worries about his or her future to God. In contrast, beginners in spirituality may find it difficult to leave their liking for money or may be bound by circumstances to work for money.
According to the Bhagavad Gita, God has given us the freedom to work or perform actions but has not given us the right to its results. Also, we must remember that God works according to his own calendar, not that of individual souls. A lag may exist between our hard work and our returns. And what we gain at the end of the day may be unrelated to the intensity of our desires.
To teach us some lessons, God may, at times, deliberately delay the results of our hard work or not fulfil many of our wishes. If we request God to give us a chocolate, God may give us an ice cream. If we ask for an ice cream, God may provide us with chocolate. The actual choice of food becomes only available to the seeker who no longer wishes for chocolate or ice cream but can observe that it is God who provides everyone with food. Many advanced seekers become naturally trained in leaving the results of their work to God, which is one of the classical paths of yoga (karma yoga) by which individual souls can escape the universe to reach God.
The path of devotion (bhakti) takes a somewhat different approach towards renouncing the results of our karma to God. On this path, we are expected to hand over or surrender our soul to God. When this happens, separate surrender of karma is not required. Surrender of the self includes surrender of our karma. It includes recognition of God as the real doer. In other words, bhakti yoga, in some its versions, includes karma yoga as an internal part. This devotional approach may begin with simple prayers, remembrance of God, and learning some basic spiritual principles. Later, we may also have to learn lessons by experiencing difficulties and creating our own possible solutions while remembering God. A well-developed habit of remembering God may make it easier for us to surrender ourselves to God.
Workplace spirituality involves a delicate balance between desire for money and remembrance of God; the two cannot exist together in the same mind at the same moment. Once we recognize that God is omnipresent and always watches us from within our heart, we may become more vigilant in making ethical decisions and may develop the power to counter yearning for money. The more often we remember God, the better are our chances of triggering karma yoga involuntarily.
When we only have God in our mind, we no longer absorb negative energies like anger from the environment. Our remembrance of God eliminates all negative thought processes that create a major separation between the individual soul and God, who is the source of all knowledge and infinite virtues. Consequently, the karmic cycle breaks and we recognize our own divine origin.
When we are spiritual beginners, our prayers to God can include requests for forgiveness for our bad karma, requests for spiritual guidance, and requests for God’s proximity (liberation). Because prayers are karma of the present moment, prayers can always overcome some of our negative karma from the past. Moreover, every prayer to God is responded to by both God and Nature, demonstrating the love from God for the individual soul.
God, being the perfect parent, does not make the parenting mistakes that human beings can make. By nurturing the universe according to his own plan and by inserting difficult lessons at times, he creates ways for the liberation of every soul.
Beings who like Rama are free to use the term Bhagavan as a prefix to his name if they wish to. In fact, they can alternatively choose any other word from a big list of similar words, including Paramatma, Para Brahman, Parameshwara, Para Shakti, and Purushottama. Yet the truth is that Sita-Rama, unlike many other forms of the Divine, does not need any of these titles. Such terms can not be combined to create the beautiful sound of Ramanama, but these terms simply remain eternally seated around Rama’s name as adjectives [1, 2].
Though Rama is extremely calm, his leela speaks out for itself. During Sita Devi’s swayamvara, right after Rama broke Shiva’s bow, an incarnation of Vishnu had begged Rama for his own karmic purification. Because this incarnation, who accepted Rama’s grace, can also be addressed to as “a form of the Divine” by jivas, the incident highlights the extensive difference between Sita-Rama and other divine beings. Besides, in today’s world, more and more mortals have started claiming themselves to be Bhagavan or Brahman. This gives another reason to why these words no longer eulogize Rama as they could.
Happy birthday to Rama, who is beyond thought!
 The same also holds for Bhavani-Shiva, whose name is independently blissful and beyond such theoretical adjectives.  Also read an earlier post on why Goswami Tulsidasa feels that we can never praise Rama enough.