The mystic (yogī) tries to concentrate upon the Supersoul by controlling the senses from all other engagements, and thus he ultimately attains samādhi. A devotee more easily attains samādhi, or trance, by constantly remembering the Lord's personal feature along with His holy name, fame, pastimes, etc. Therefore, the concentration of the mystic yogī and that of the devotee are not on the same level. The concentration of the mystic is mechanical, whereas that of the pure devotee is natural in pure love and spontaneous affection.
(Srimad Bhagavatam----1:9:39----purport).
As it is stated in the previous verse, a person who has once offenselessly chanted the holy name of God becomes immediately eligible to perform Vedic sacrifices. One should not be astonished by this statement of Śrīmad-Bhāgavatam. One should not disbelieve or think, "How by chanting the holy name of the Lord can one become a holy man to be compared to the most elevated brāhmaṇa?" To eradicate such doubts in the minds of unbelievers, this verse affirms that the stage of chanting of the holy name of the Lord is not sudden, but that the chanters have already performed all kinds of Vedic rituals and sacrifices. It is not very astounding, for no one in this life can chant the holy name of the Lord unless he has passed all lower stages, such as performing the Vedic ritualistic sacrifices, studying the Vedas and practicing good behavior like that of the Āryans.
(Srimad Bhagavatam----3:33:7----purport).
One should accept the holy name of Kṛṣṇa to be identical with the Supreme Personality of Godhead, Transcendence Himself.
(Sri Caitanya Caritamrta----2:15:106----purport).
In the scriptures it is said that one can be liberated from the effects of all sinful actions simply by chanting the holy name of the Lord. One who takes advantage of this transcendental method and continues to commit sins on the expectation of neutralizing the effects of sins by chanting the holy name of the Lord is the greatest offender at the feet of the holy name. Such an offender cannot purify himself by any recommended method of purification. In other words, one may be a sinful man before chanting the holy name of the Lord, but after taking shelter in the holy name of the Lord and becoming immune, one should strictly restrain oneself from committing sinful acts with a hope that his method of chanting the holy name will give him protection.
(Srimad Bhagavatam----2:1:11----purport).
All potencies are invested in the holy vibration of the holy name of the Lord. There is no doubt that the holy name of the Lord, or oṁkāra, is the Supreme Personality of Godhead Himself. In other words, anyone who chants oṁkāra and the holy name of the Lord, Hare Kṛṣṇa, immediately meets the Supreme Lord directly in His sound form. In the Nārada Pañcarātra it is clearly said that the Supreme Personality of Godhead Nārāyaṇa personally appears before the chanter who engages in chanting the aṣṭākṣara, or eight-syllable mantra, oṁ namo nārāyaṇāya. A similar statement in the Māṇḍūkya Upaniṣad declares that whatever one sees in the spiritual world is all an expansion of the spiritual potency of oṁkāra.
(Sri Caitanya Caritamrta----1:7:128----purport).
Although sometimes we cannot see the gross body changing, chanting the holy name of the Supreme Lord immediately changes the subtle body, and because the subtle body changes, the living entity is immediately freed from material bondage. After all, changes of the gross body are conducted by the subtle body.
(Srimad Bhagavatam----5:1:35----purport).
One should understand that the name “Kṛṣṇa” and Kṛṣṇa Himself are identical. Any devotee who believes that the holy name of the Lord is identical with the Lord is a pure devotee, even though he may be in the neophyte stage.
(Sri Caitanya Caritamrta----2:15:106----purport).
One should not think that because Śrī Caitanya Mahāprabhu was personally present five hundred years ago, only His associates were liberated. Rather, Śrīla Narottama dāsa Ṭhākura says that anyone is a nitya-siddha if he acts on behalf of Śrī Caitanya Mahāprabhu by spreading the glories of the holy name of the Lord. We should respect those devotees preaching the glories of the Lord as nitya-siddha and should not consider them conditioned.
(Sri Caitanya Caritamrta----2:11:89----purport).
For persons who are not inclined to clean the dust from their hearts and who want to keep things as they are, it is not possible to derive the transcendental result of chanting the Hare Kṛṣṇa mantra. One should, therefore, be encouraged to develop his service attitude toward the Lord, because this will help him to chant without any offense. And so, under the guidance of a spiritual master, the disciple is trained to render service and at the same time chant the Hare Kṛṣṇa mantra. As soon as one develops his spontaneous service attitude, he can immediately understand the transcendental nature of the holy names of the mahā-mantra.
(Nectar of Devotion).
Replies
सीतानाथ समारम्भां रामानन्दार्य मध्यमाम्।
अस्मदाचार्य पर्यन्तां वन्दे श्रीगुरू परम्पराम् ।।
Vedā Vyasā Ji himself has said that there is no such Vedā, no such Upanīshad, no such Puranā, no such Samhitā and no such Smrìti which is not equipped with the name and glory of Śrī Rāma.
In the same row we will see the Glory of Śrī Rāma Nāam from Lomashā Samhitā;
Chapter 1:~
I bow down to the gracious Śrī Rāma whom the gods Shivā, Indrā and others meditate upon day and night and by whose playful act the entire (world) is created.
Śrī Lomashā said;
Śrī Lomashā said: Once in Naimishãranyā, all the sages beginning with Shaûnakā, who were all very learned, asked with due respect, the seated Sutā the following.
O the destroyer of the darkness of ignorance! O the one with a brilliance of million Suns! The obstruse path of karma has been spoken by you earlier.
(A man) is born as a vipra by the virtue of his karma. He is a kshatriya by the virtue of his karma. By the virtue of his karma he is born as a vaishya. Also he becomes a shudra etc by the virtue of his karma.
This entire world, whatever it is, exists because of karma. How can the good and bad karma done in the previous lives be known?
O lord! O the benefactor of beings! Dispell this doubt of mine. O Suta! Speak the excellent story. You deign tell me everything.
मुनिरुवाच (Muni said)
The sage said: After hearing the words of the sages, Lord Lomaharshana Suta began to speak to them.
श्रीसूत उवाच (Śrī Sutā said)
Śrī Sutā said: Listen all sages, a supreme and astonishing secret, a conversation between Parvati and Shiva, which bestows the fourfold objectives (dharma, artha, kama and moksha).
Parvati spoke to Shankara, the god of gods, the teacher of the world, who was seated on the peak of mount Kailasha, for the benefit of the world.
O god of gods! O Mahadeva! O omniscient one! O supreme lord! Earlier I have heard several kinds of mantras and tantras from you. (I have heard about) all the dharmas of living beings and all their conducts and practices.
Now I desire to listen (to the answer of the following question). What is that secret tattva which is decidedly the most secret amongst the secrets, which is relevant to both this world as well as the afterworld, which is easily understood without much effort, which is well proven and which is accomplishable by ordinary men as well?
After hearing the words of Parvati, Virupaksha', the teacher of the world, Bharga, spoke to the daughter of the mountain, words which bestow success in all endeavours.
श्रीशिव उवाच (Śrī Shivā said)
Sri Shiva said: You are blessed indeed! You have done meritorious deeds because of which your mind is (asking) such (a question). You have asked for the benefit of the world hence I am answering you.
The name of Śrī Rāma is a secret supreme and auscipicious. It confers all kinds of successes and it is enunciated in all sacred texts.
O the one with a beautiful face! It is by the grace of his name that I am omniscient. There is nothing in the three worlds which is superior to the name of Śrī Rāma.
Wherever are present the two syllables of the word Rāma, there is Vaikuntha'. Those who worship other gods rejecting Rāma, they suffer torments in the hell named Kumbhï Pākam for a thousand divine years.
The one who, either knowingly or unknowingly, utters the two syallabled word Rāma, his sins committed in this birth as well as those committed in previous births are destroyed in a moment. The entire universe is situated in Rāma and Rāma is situated in everything.
Just like Kalpavriksha is supreme amongst trees, just like a Vaishnavā is supreme amongst all men, just like the Ganga is supreme amongst all rivers, just like the ocean is supreme amongst all water bodies, just like the Sun is supreme amongst all planets, just like the vrata of Ekadashi is supreme amongst all uratas, just like Prabhava is supreme amongst all the samvatsaras, just like Uttarayana is supreme amongst the two ayanas, just like Spring is supreme amongst all seasons, just like the month of Margashirsha is supreme amongst all months, just like the tithi ruled by Vishnu is supreme amongst all tithis, just like Sunday is supreme amongst all days, just like Pushya is supreme amongst all constellations, just like Harshana is supreme amongst all the yogas, just like the Brahm shines forth in all Vedas, just like Abhijit is supreme amongst all muhurats, just like Kashi is supreme amongst all cities, just like the Himalayas are supreme amongst all mountains, just like the cow is supreme amongst all animals, just like Gold is supreme amongst all metals, just like sanyaasa is supreme amongst all ashrams, just like Brahmana is supreme amongst all varnas, just like I am supreme amongst all servants and Vishnu is supreme amongst all lords, just like the letter A is supreme amongst all letters, just like the number one is supreme amongst all numbers, just like knowledge is supreme amongst all possessions, just like taking the refuge of Vishnu is supreme amongst all religious duties, just like the desire for bhakti of the Lord is supreme amongst all desires, just like Saayujya is supreme amongst all kinds of muktis similarly the word Rāma is supreme amongst all words.
Therefore, O beloved one! Perform devotion to Rāma by all efforts. There is no one except Rāma who takes (men) beyond the ocean of samsara.
O Goddess! Thus I have spoken the supremely astonishing secret to you. It should be kept hidden by you using all your efforts, through which you will certainly obtain prosperity. ॥
इति श्रीलोमशसंहितायां षष्ठिसाहस्रायां प्रथमोत्थाने श्रीशिवपार्वतीसंवादे परमरहस्यकथनो नाम प्रथमोऽध्यायः
Thus ends the first chapter entitled "The Enunciation of the Supreme Secret" in the conversation between Shiva and Parvati in the first part of Lomasha Samhita of sixty thousand verses.
Chapter 2
सूत उवाच (Sutā said)
Suta said: After listening to the nectar of the fame of Rāma, the supreme secret, Parvati asked lord Nilalohita' again.
पार्वत्युवाच (Maa Parvati said)
Parvati said: O lord! I am convinced that the name of Śrī Rāma, the embodiment of all the sacred texts, that you have mentioned, is the supreme tattva.
After few chapters the supreme nectar i.e. Rasik lila of Śrī Rāma starts which can't be written here as all are not eligible for that nectar, so stopping here with a quote;
Stop The Mind's Drama Just Chant Hare Rāma
Hail to Priya Pritam Sarkar ❤️
Hail to Ānand Bhāshyakār Śrīmad Jagādgurü Ramānandacharya 🚩