In the Vishnu Sahasranama, the name Parama Spashtah is in praise of Rama. It means He whose Supremacy is obvious. But how does it suit Rama, who never revealed His Supremacy? In fact, He Himself declares He is a human being. In the Yuddha Kanda, when the celestials praise Him, He declares, “AtmAnam mAnusham manyE rAmam dasarathAthmajam — (I am a mortal, the son of Dasaratha).” In the Rama avatara, the Lord does not perform any superhuman feats. But the name Parama Spashtah is justified, because, His greatness was recognised in the Ramayana by some, like Tara, Mandodari and Surpanaka, elaborated M.A. Venkatakrishnan, in a discourse. Even Mareecha said to Ravana, “RamO vigrahavAn dharmah” — Rama is the embodiment of dharma.

Tara’s praise of Rama brings out His sterling qualities. When Vali is mortally wounded, his wife Tara comes to the scene. When Vali finally breathes his last, she laments his death and then turns to Rama and addresses Him describing His qualities. She says He is the One who cannot be fathomed. Rama is Jitendriyah — One who has conquered His senses. She says Rama is foremost among those who adhere to dharma. In His forbearance, He is like the Earth. He has great fame.

When Hanuman first meets Rama, he speaks of Rama’s shoulders. The word he uses is bAhavAh. Sanskrit has singular, dual and plural forms for nouns. Here Hanuman does not use the dual form, but plural. In other words, he does not refer to Rama’s two shoulders, but by the use of the plural, he indicates that Rama is many shouldered. This is another instance in the Ramayana, of the recognition of Rama’s Supremacy.

Mandodari describes Rama as the One holding the conch, discus and mace, although Rama did not hold any of these weapons. Mandodari too, thus recognised His Supremacy.