Chapter Six — Name, Form, and the Eightfold Daily Meditation

The commentator says that instruction in Rama’s mantra gives a second birth through the guru’s grace. Its excellent fruit is the sight and service of the guru, the saints, and lovers of Bhagavan.

Bharadvaja tells Bharata that all spiritual practices find their beautiful fulfilment in seeing Rama and Sita, yet even that fruit bears a further fruit: service to Rama’s servant. The world rightly proclaims Bharata blessed, and the sage becomes immersed in love while speaking of him.

When Bhagavan looks upon a living being, or the living being beholds Bhagavan, that soul becomes qualified for the supreme abode. Yet the disease of worldly existence is destroyed especially through the sight of Bhagavan’s lovers. Tulsidas therefore teaches that all beings upon whom the Lord looks become fit for the supreme state, while Bharata’s sight and embrace cure the very disease of becoming. The true servant considers every devotee worthy of honour and serves each devotional disposition with respect.

Tathā rasa-svarūpaṃ ca vibhāvādi-samanvitam,
Divya-nāma-prakaraṇaṃ ca tathā divya-svarūpakam. (32)

One must also understand the nature of rasa together with its causes, expressions, and accompanying emotions; the teaching of the divine name bestowed by the guru; and, in the same way, the divine form.

Aṣṭayāmī tathā nityā bhāvanā bhāva-saṃyutā,
Sva-sva-sambandha-vidhinā śikṣitavyā prayatnataḥ. (33)

With diligent care, each aspirant must learn the eternal, emotion-filled meditation upon the eight periods of the Divine Couple’s daily play, following the method proper to his or her own sacred relationship.