Lord Shiva knew the potency of the name like nobody else. In Lord Ganesha’s case, he circumambulated the name.
As we know, Lord Ganesha is the Lord of Intelligence. He saw ‘Ram Nama’ as the pure underlying Knowledge principle.
Lord Lakshmana describes the nature of detachment to Nishadraj. In times of need, it is essential to know the impermanent nature of the world.
The Ramcharitmanas is a scripture that balances all schools of thought. There are two-schools of thought-
There is a sutra in the Ramcharitamanas that defines the surrender process of Sage Vishwamitra. After Tadka Vadh, when Sage Vishwamitra recognized Sri rama as Bhagavan, Tulsidasji writes- तब रिषि निज नाथहि जियँ चीन्ही |
The third skilled personality of that time was Parshurama. His case was the most complicated. The world’s best warrior Parshurama barged into Janaka’s palace where he was received by Vishwamitraji.
In sage Vishwamitra’s case, through the episode of Tadaka Vadh Vishwamitra surrendered unto Shri Rama. But in King Janaka’s case, his mode of surrender differs from that of Sage Vishwamitra. The Breaking of Shiva Dhanush was King Janaka’s stake.
When Surpanakha relates the entire tale of how Rama singlehandedly finished the 14-000 demons who accompanied her, Ravana wondered who could perform this exceptional feat. After great thought, he concluded that- तिन्हहि को मारई बिनु भगवन्ता | It is none other than Bhagavan who has done this.
Many times spiritual aspirants feel that god realization requires special qualifications. If we lack a special virtue, we are ineligible for spiritual pursuits. This thought process is negated when you study the lives of Sugriva and Vibhishana. The lives of Sugriva and Vibhishana are full of differences. Yet they attain Bhagavan.
If we see the life-sketch of Rama as a mere historical saga, then Rama will remain an outsider for us. But Tulsidaji along with the vision wants us to use a mirror as well. Because it is the mirror alone that can introduce us to our original self.