So, much so, that Edwin Greaves, the great linguist, commented that no poet in England has ever been to the masses what Tulasī dāsa has been to the people of this land.

Tulasī Dāsa is regarded as the incarnation of Sage Vālmīki, adi kavi Vālmīki, the original writer of the epic Rāmāyaṇ. The Rāma-Charita-Mānasa is primarily based on Sage Vālmīki’s Rāmāyaṇ and the Adhyātma Rāmāyan written by Sage Ved Vyas. In his work, Tulasī Dāsa is believed to have been guided by the spirit of Shri Hanuman.

For anyone who wishes to understand the culture, traditions, and value systems of India, reading the Rāmāyaṇ is a must. Tulasī Dāsa was a Sanskrit scholar, yet he wrote this classic in the local vernacular of the time—Awadhi, to take the deeply esoteric philosophy of The Vedas, Upanishads, Puranas, etc. to the masses.  Setting it in poetry—Chaupāees, Dohās, Soraṭhās and Chhandas (all poetic metres)— and Sanskrit Shlokas made it easier to memorize and chant. Repeated recitations helped the gradual sinking in of the deeper meanings.

In his writing, Tulasī Dāsa uses metaphors, similes, alliterations, and other literary tools to convey deep meanings with simple examples and visualizations.  His book brought about a huge revolution in society—loosening the Brahmanical hold on society and breaking down barriers of caste, social class, and sect.

Tulasī Dāsa started no sect, and he established no new doctrine, yet his message of universal love, love for all creatures, self-surrender in bhakti, and love for Rama—resonated with all.

“Love alone is dear to Rama”  [RCM II/137(i)] 

Siya Ram mya sab jab jani karahu paranam jori juga paani

“I bow my head to everyone in the creation” [RCM I/8(i)]

Further, he reconciled the deep schisms of formless and the form aspect of God, Nirguṇa, and Saguṇa. He went beyond these to confirm the “Name” itself, simply the two consonants “Rā + ma” are even more important than the Nirguṇa, and Saguṇa aspects of God.

In the body of Hindu scriptures, The Rāma-Charita-Mānasa, is a relatively young scripture, yet it has left a deep impression on society—in terms of ethics, morality, social conduct, and social upliftment.  So much so, that it was referred to as the Bible of North India among westerners.

Even today Tulasī’s Rāma-Charita-Mānasa holds a place of great reverence in the vast body of Indian scriptures. Regular recitations of the book are done in homes and temples. Mahatma Gandhi called it the “greatest piece of devotional literature” that has impacted the psyche of culture and has deeply influenced Hindu culture.

The story of Rāma still holds the country enthralled, as was seen recently when the televised version of Rāmāyaṇ was re-aired during the pandemic in 2020. It attracted an astounding 7.7 crore viewers, the highest-ever viewership for any show in the world. Such is the pull of this grand epic.

Some other prominent works of Tulasī Dāsa are Dohavali, Kavitavali, Gitavali, Vinaya Patrika. The popular hymn, Hanuman Chalisa, a selection of 40 dohās in praise of Hanumān, has also been written by him. But RCM is Tulasī Dāsa’s paramount work.

For this greatest contribution, Tulasī Dāsa, may be rightly termed as the crown jewel of poets to have ever lived. He captured the hearts and imagination of Bhārat, as no one ever did.

Western historian, Vincent Smith, had commented that Gosvāmī Tulasī Dāsa