Just as Śrī Bhagavān’s form, divine pastimes, and attributes are transcendental and composed of consciousness and bliss (cit-ānanda-maya), so too is His name beyond the realm of the material world. The name of the Lord possesses extraordinary spiritual potency. Through the power of the divine name, one can attain wealth (aiśvarya), liberation (mokṣa), and even supreme love for the Lord (bhagavat-prema).
If one engages in the proper recitation of the Lord’s name, empowered by the Guru’s grace, avoiding mere superficial chanting (nāma-ābhāsa), then all the ultimate goals of human life (puruṣārthas) can be fulfilled. When the name becomes awakened (jāgrat), its influence leads to the attainment of a genuine spiritual preceptor (sadguru). Subsequently, from this sadguru, one receives the sacred mantra in the form of a pure spiritual seed (viśuddha-bīja). Through the gradual development of this seed, consciousness (caitanya) manifests fully, removing all impurities of the body and mind, leading to the attainment of the perfected state (siddhāvasthā).
Mantra-siddhi (perfection in mantra practice) is, in reality, the result of both purification of the subtle elements (bhūta-śuddhi) and purification of the mind (citta-śuddhi). At this stage, one attains one’s true nature (sva-bhāva), leading to the cessation of all deficiencies and limitations. Although this state is recognized as a perfected stage (siddhāvasthā), it is still considered the beginning of true devotional practice (bhagavad-bhajana). One cannot engage in authentic bhajana while carrying the impurities of the physical body obtained from the mother’s womb.
For easy access to the royal path of bhagavad-bhajana, it is necessary to manifest a higher, divine body known as the bhāva-deha (spiritualized emotional body). The bhajana performed in this bhāva-deha is spontaneous and natural (sva-bhāva), unlike the regulated worship (upāsanā) of the path of rituals (vidhi-mārga). After attaining mantra-caitanya (the living consciousness of the mantra), the structured rituals of the vidhi-mārga become unnecessary.
As the bhāva-deha develops within the devotee, the effulgent spiritual abode (jyotirmaya-dhāma) of one’s chosen deity (iṣṭa-deva) automatically manifests before the devotee’s inner vision. With further advancement, through the influence of bhajana, devotion in its emotional form (bhāva-rūpā-bhakti) gradually transforms into the highest form of love, known as prema-bhakti. In this state, the previously perceived divine effulgence (jyotirmaya-dhāma) now reveals the direct form (svarūpa) of the deity. This is the ultimate state of divine love (prema-avasthā).
At this stage, the distinction between the devotee and the deity dissolves, leading to a complete unity where the devotee and Bhagavān become one in experience. This results in the manifestation of divine rasa (transcendental aesthetic experience). This state is known as advaita-avasthā (non-dual state). Within this condition, according to the devotee’s permanent disposition (sthāyi-bhāva), an infinite variety of eternal divine pastimes (nitya-līlā) unfold. This is the culmination of bhakti-sādhana and is known as siddhāvasthā (the perfected state of devotion). In this way, the name of Bhagavān manifests itself as the embodiment of divine rasa. This fundamental principle is the essence of spiritual practice (sādhana).
The Supreme Significance of Śrī Rāma-Nāma
Śrī Rāma-Nāma is a particularly exalted name of Bhagavān. Its glory is infinite. The scriptures have referred to it as the Tāraka Nāma (the name that liberates). The sages and seers have repeatedly emphasized that the name of Rāma is non-different from Bhagavān Himself.
It is said that before his departure from the world, the great devotee Śrī Gosvāmi Tulasīdās was granted a divine revelation by Śrī Mahāvīra (Hanumānjī), in which the secret of the Rāma-Nāma was revealed to him. According to this revelation, the Rāma-Nāma, when analyzed, is found to contain five components (kalās or aspects). The first of these is called Tāraka, and the remaining four are known sequentially as Daṇḍaka, Kuṇḍala, Ardha-candra, and Bindu.
A human being moves through this material world bearing three bodies—the gross (sthūla), subtle (sūkṣma), and causal (kāraṇa). Without transcending Māyā, one cannot attain the fourth, Mahākāraṇa (the great causal body). A spiritual aspirant, following the path prescribed by the Guru, must dissolve all the components of the gross body into the first aspect of the name—Tāraka.
The gross body consists of the five elements (pañca-mahābhūtas):
- The earth element (pṛthvī) manifests as bones, skin, etc.
- The water element (jala) manifests as blood, reproductive fluids, etc.
- The fire element (tejas) manifests as hunger, thirst, etc.
- The air element (vāyu) manifests as movement, walking, etc.
- The ether element (ākāśa) manifests as desire, anger, greed, etc.
Each element has five aspects, making twenty-five aspects in total. The same principle applies to the subtle and causal bodies. Through sādhana, when the five elements of the gross body dissolve into Tāraka, then the five elements of the subtle body must be merged into the second aspect—Daṇḍaka. Additionally, Tāraka itself dissolves into Daṇḍaka.
Following this, the elements of the causal body are merged into the third aspect—Kuṇḍala. With this, Daṇḍaka also merges into Kuṇḍala. After transcending the causal body, the pure sattva-dominated Mahākāraṇa Deha is merged into the fourth aspect of the name—Ardha-candra.
Up to this point, the entire process remains within the domain of jaḍa (inert material reality). However, while Mahākāraṇa Deha is still technically inert, it is pure, whereas the previous three bodies (gross, subtle, and causal) are impure. When Mahākāraṇa Deha is dissolved into Ardha-candra, only Kaivalya Deha (pure transcendental form) remains. This is the state of complete non-duality and pure divine existence.
The fifth and final aspect of the name is Bindu, which represents the supreme divine energy (Para-Śakti), identified with Śrī Jānakī (Sītā Devī). Without the shelter of Bindu, one cannot approach the transcendental Kalātīta Śrī Rāma (the Supreme Para-Brahman). Beyond Bindu lies the Repha, which represents Parabrahman Śrī Rāmacandra. When the inseparable love (anurāga) between Bindu-rūpiṇī Sītājī and Repha-rūpa Śrī Rāma reaches its pinnacle, one attains complete liberation (mokṣa) and can fully experience the true bliss of Rāma-Nāma.
Thus, those who relish the nectar of Rāma-Nāma do not separate Ardha-candra, Bindu, and Repha—they keep them united. In this singular unity, unfathomable and inconceivable divine pastimes manifest.
As Tulasīdās beautifully expresses:
“Tulasī metai rūpa nija bindu Sīya ko rūpa,
Dekhi lakhai Sītā hiye Rāghava Repha anūpa.”
(Tulasī says—when one dissolves oneself into the essence of the Bindu that is Sītā, then alone does one perceive in the heart of Sītā the unparalleled Repha that is Rāma.)