As stated by one author, "Tulasi is so magnificent in telling the episodes, whether it is Bharata's lamentation on arrival at Ayodhaya, kaikeyi in the chamber, or the conversation of Narada and Rama, that it is extremely moving and coherent. Tulasi is so passionately devoted to Lord Rama that by the sheer liveliness of his poetic imagination, he brings into life Rama, not as a son of Dasartha but as a qualified incarnation of Vishnu and also as Brahman itself. Yes, the same Brahman which the vedas and upanishads struggle to define and comprehend and resort to negativity as 'neti neti' (not this, not this). The basic religious principle of Tulasi can be found in the Uttarakanda of the Manas in the dialogue between Garuda and Bhushundi. As Tulasi points out, the name Rama means 'like a sun who dispels the darkness of ignorance.' Tulasi's Rama is thus Satchitananda. He is the all prevading Brahman and as Shiva says 'the story of Rama is an axe which fells the tree of Kaliyuga.'

Though bhakti in all its glory, it is also advaitic. Often, he lets debates and long verses interrupt the storyline to pour a whole philosophy of advaita. However, neither the intregity or the unity of the story is ever lost. Tulasi cries out 'I am the servant and He my master.. Hold fast to this doctrine and worship the lotus feet of Rama.' but in the same breath, he says 'I am That - this unbroken mental state is the flame which burns away the ignorance. No distinction is possible at this state.'

When there is genuine faith in Rama, the material objects does not lead one astray. When the senses are controlled, discrimination is cultivated. With discrimination, the essence of real and unreal is ascertained and with this and the Grace of Rama itself -mukti is obtained. Tulasi stresses the importance of loss of the individual in attaining the supreme state of bliss.

Some western scholars have alleged that this work is just a translation of the sanskrit ramayana by valmiki. One should remember that both Rama charita manas and ramayana are both biographies of Lord Rama. Naturally, there should not major changes between the two. Tulasi is an independent poet who creates a world using metaphors and similes which though overall consistent with Valmiki's rendition differs considerably in many places. For example, the uttarakanda in the Manas does not even resemble the Valmiki's Ramayana.

Some scholars have noted that Tulasidas is Kalidas of Hindi literature. Actually, he is much more. Kalidas was a great sanskrit poet, and there is no doubt of that, but he did not spread a social and bhakti movement. Whether it is in usage of rasa, similes or metaphors, Tulasidas parellels and even exceeds the versatality of Kalidas. Another issue is the use of various chandas (meters). Kalidas is a deft poet who in his Raghuvamsha literally plays with the language. Tulasi is not far behind, he also uses many meters including anushtubh, totaka, vamshastha, to name a few.

The Manasa abounds in metaphors. For example in the balakanda, the devotion of Rama is the season of rain, his faithful servants are the growing rice. Right thoughts are the earth and the heart a deep place within it. Vedas and Purana-s are the sea and the saints the clouds which rain down praise of Rama's glory in sweet, refreshing showers. The rain refreshes the rice-fields (and thus the life of his devotees). The cleansing waters falls on the earth of understanding and flows in one stream and fills the lake (mind) and settles there bringing it permanent bliss.

Tulasi, as many who preceded him like Abhinavagupta, holds that rasa is the main characteristic of a kavya. Among the many rasa (sentiments), the common ones are love (rati), grief (shoka), hasya (humor), krodha (anger), utasha (energy), bhaya (fear). He brings out the beauty of love when Rama and Sita meet in the garden of Janaka, the grief in the separation of Rama from Sita, the energy when Rama encounters the demons, the anger in Kaikeyi, the fear when describing the evil spirits. These are just a small sample of the various rasa-s described by Tulasi.

Next is the use of similes. Rama's wedding, according to Tulasi, is in spring; his departure to the forest is in the heat of summer; a blessing to the gods is in the rainy season (indicating showering); the rule of Rama in the season of pleasantness - autumn; the character of Bharata is that of coolness (equanimity) etc. Even the constant repetitions of certain phrases like 'lotus feet', 'streaming eyes', 'quivering frame' etc have their use. Tulasi's ramayana is not meant for recitation or debating but for reading and rereading. It is an epic which moves the reader so much that one is marvelled by the skill of Tulasidas. He, not only provides hope and security in the midst of an ever-changing world, but also provides a sanctuary of love and peace. Tulasi shines like a lamp of divine guidance and by the light generated by Manasa dispels the ignorance into knowledge and wisdom.

Tulasidas was not writing a biography of Rama, but expressing a love towards Lord Rama in his work. All of Tulsidas's Rama charita manas is inscribed on the marble walls of Tulasi Manasa Mandir in Kashi. Even his sandals and couple of his minor possessions are preserved in this mandir."