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Sri Swamigal has been rendering ‘Upanyãsam’ (discourses), in Tamizh, in Premika Bhavanam. This is being brought to you here.

There may appear to be variations in the ‘tense’ of the language. This is due to the fact that great effort has been taken to maintain the original style of the ‘Upanyãsam’. Therefore, we request you to keep this in mind while reading the translated ‘words’ of Sri Swamigal.

Sri Swamigal,

" Srimad Bhãgavatam was born later. While picking up a ‘grantha’ the Mahãns see if it is on the lines of the Vedas or contradicts the Vedas. Srimad Ramayana and Mahabharata are ‘itihãsas’; While ‘purãnãs’ are eighteen beginning with Vishnu purana. The ‘Srutis’, like the Manusmritis are Shastrãs. All of them, be it Manusmriti or Itihãsa Purãnãs, speak only what is contained in the Vedas. While speaking about Smriti, Kalidas says, “Mãrgam manusheshwara dharmapatni smriti…..gachatu” While describing how Dilipan went alongwith Nandini, the calf of the celestial cow Kamadhenu, Kalidas says, “the way the shastras closely follow the Vedas!” Therefore, the Smritis follow the Vedas close at their heels. So here Ramayana is said to be ‘Veda upabrahmanãrtãya’. As for Mahabharata, Sage Vyãsa calls it, ‘Iti panchamo Vedah’ - this is the fifth Veda! And as for Srimad Bhagavatam, Sukãchãrya says, ‘ Nigama kalpataror galitam phalam Sukamukhãd amritadravasamyutam! Pibata Bhãgavatam rasamãlayam!” There is a huge tree. It has borne fruit. What is this tree? The tree of the Vedas! This fruit of Bhãgavatam has been born off the tree of the Vedas. How is this fruit? ‘Pibata’ - Drink. Sukãchãrya says, “Drink this fruit” and not eat this fruit. This is because it is ‘rasa roopa’ (in the form of essence). A well-ripened fruit is pecked at by a parrot. And here the parrot that is Sukãchãrya has pecked at it. So, one knows that this a ripe fruit.

It is only the subject of the Vedas that is contained in Srimad Bhãgavatam, in Srimad Ramayana, in Manusmriti and in Mahabharata. A doubt arises here. The Vedas say. ‘Satyam vada’ (speak the Truth), ‘Dharmam chara’ (walk along the path of Righteousness), ‘Na himsi’ (do not harass). Well! Now these are even said by others. Will Mahãtmas accept these? No! Why? It is no doubt the holy Ganga water, but is contained in a dog’s hide. Even if it is holy Ganga water it cannot be used for puja if contained in the hide of a dog. It should be brought in a pure container. The elders say, “We will accept only the words of the Maharishis, who have lived as per the injunctions of the Vedas, and will not accept even if the same be uttered by a lay man”.

Well! Why should I believe something that can neither be seen by me (‘prathyaksha’) nor predicted (‘anumãna’) by me? You speak of Rama having lived here and the existence of Vaikunta. How does Vaikunta look like? How to reach Vaikunta? How does the ‘jiva’ go over to Vaikunta? Who leads the ‘jiva’ there? We are unable to visualize it. Well! Can it be seen with our eyes (‘pratyakasha’)? It’s a ‘NO’ again. Why then should I believe all these? While walking on the street we call out to someone, “Hey! Rama!” With a queer look he turns back to refute, “I am not Rama!” We excuse ourselves, “I took you to be Rama”. So, here the ‘pratyaksha’ has proved to be wrong. Looking at the dark clouds we expect rains but it does not rain. So, here the ‘anumãna’ has proved to be wrong. Even those seen (‘pratyaksha’) prove to be wrong. We mistake a person to be someone known to us and it proves to be a bluff. So, ‘anumãna’ and ‘pratyaksha’ have both proved to be wrong.

In our life we plan and decide that it would move in a particular way. But what happens? We plan something but it fails. If everything were to occur as we wish - be it education, marriage or in matters of begetting children - then what is the work of God in the scheme of things? What need is there for a God? If things were to move as per our whims and fancies only, then what is the part played by God or fate (‘vidi’)? Then it is you who are verily the God! But the fact is even Mahãns’ lives do not move as per their desire. So, we can understand from this that there is a ‘Shakti’ (power) that conducts the world/our lives. If the ‘sankalapa’ of this Shakti and our desire happen to be one and the same then we say, “whatever I wish for is fulfilled”. We deem that we are able to conduct our life as we plan! But when the two differ - our plan/desire is one but what occurs is totally different - we then say, “Whatever I wish for never comes through!” Therefore, the cause of the conduct of our lives is that ‘Shakti’. Nothing can be done with the mere effort of man (‘manushya yatna’). Both ‘anumãna’ and ‘pratyaksha’ have proved false. So, why then should I believe the words of Mahãns? One has to accept the words of the Mahãns because they are hundred times, thousand times - no, crores of times powerful (‘prabhãvasãli’) than you are. You are an‘ashakta’ (powerless). Hence, you have to accept their words. How are these Mahãtmãs? They are very powerful, indeed (‘Maha prabhavasãliis’). In Kali yuga, ‘Prãyenãlpãyusha sabhya Kalãvasmin yuge janãh mandãh sumandamatayo mandabhagya hyupadrutah’. None of us live beyond 70 years. But what about these Mahãns? “Dasa varusha sahasrãni” - Dasarata lived for 60,000 years! In those days people have enjoyed such long span of life. Now people are small made and life is very short. And even in this short span of life, man suffers innumerable diseases including mental sickness (‘manovyãkoola’) - ‘ãdi’ and ‘vyãdi’. In Kali, people lead such a life.

How did the people who lived for 60,000 years in those days lead their lives? All of them led a life of a ‘tapasvi’. Their glory was great indeed (‘maha prabhavasaliis’). Further, they were not self-centered (‘swãrtha’). They gain nothing by their ‘upadesa’ (advice) to you. It is you who stand to gain if their words are adhered to. This is the reason that we should take the words of such great Mahãns as ‘pramãna’ and not our reasoning.

Ramayana that speaks the words of the Vedas has been given to us by such a great Mahãn. The Vedas contain ‘Samhita bhãga’. It contains ‘Brahmana bhãga’, ‘Mantra bhãgas’ followed by Upanishads that contains the Vedanta bhãgas. How does Ramayana read? Ramayana contains Dharma as also Vedanta. If analysed on the basis of ‘tatva’ we find that Ramayana is filled with Advaita Vedanta. If one takes Dharma as the subject matter then Rama-avatar depicts it. Since Ramayana has come from the mouth of Maharishis and every sloka contained in it is the sound of a Mantra (‘mantra dwani’) it fulfills the worldly aspirations, too. The Samhita bhãga, Brahmana bhãga, Vedanta bhãga, Upanishads contained in the Vedas are all found in the Ramayana, too. They are found in Bhãgavatam as also in Mahabharata. So one cannot speak of the Vedas being different from the Itihãsa Purãnãs. The Vedas might contain great themes but we are unable to understand it directly. Whereas, in the Itihãsa Purãnãs, it is given to us in ‘rasa roopa’ in the form of stories (‘katha roopa’). Bhagavãn Himself had come down to the earth and led such a life, performed divine lilas that the mind and heart very smoothly and easily enjoy it. Ramabhadra Dikshitar lived in Thiruvisanaloor. He says, “Reading Sankara’s grantas I struggled to attain atma swaroopa. But never did I understand them all. I then took up Ramayana. In this Valimiki is a hunter. He threw open a net in which my Vedanta bird was caught. What is that bird? The parrot that is Rama! This green parrot that is none but Rama has now sat in my heart. This parrot refuses to fly away even if I chase it! That which failed to enter through the hard Vedanta has entered very easily through Ramayana pãrayana!”

How does one perform upanyãsa of Ramayana which contains the subject matter of the Vedas? There are innumerable ‘Peethas’ but the foremost (‘ãdi Peetha’) of all these is the “Vyãsa Peetha”. All those who had sat on this Vyãsa Peetha were those who had Bhagavat experience (‘anubhavasãliis’). Upanishads speaks of performance of upanyãsa daily as a dharma! When a student completes his study, on the day of convocation he is advised, “Do not fail to perform upanyasa even a single day”. Good things should always be spoken. This is a dharma. Who had sat on the Vyãsa Peetha? Not scholars (‘vidwãns’) but ‘the experienced’ (‘anubhootimãns’). Those who had seen Bhagavan, those who had attained ‘Brahmasãkshãtkãra’ had sat on this Peetha and performed upanyãsa. They have spoken on invaluable topics. This Vyãsa peetha is of such glory! How did they conduct the upanyãsa? Whether it was Sankara’s Vedanta works or from the Ramayana or from the Bhãgavata, for example, when they take up Dhruva charitra and detail Dhruva’s stuti, Dhruva’s sadhana, Dhruva’s tapas, how Dhruva’s ‘hrudaya’ was, they feel, ‘all these seem like our own experiences!’ When they read the charitras of Ramayana they feel that the experiences contained therein are akin to their own experiences! Whey they handle Sankara’s advaita bhãshya in which Sankara says, “Watch the ‘hrudaya granti’ between two thoughts. ‘Santi’ is felt here”, they at once realize that it is very much similar to their own experience! What does this go to show? It is only their own experience that Mahãtmãs have brought out as ‘Grantãs’. But if you find that your experience varies from that written in the Grantas then it is you who are wrong. You cannot find fault with the Grantãs as their authors are those who have experienced Bhagavat anubhava/Brahmasãkshãtkãra. But varied imaginations and varied ‘rasoktis’ incessantly spring from their hearts. Hence, they enjoy/take pleasure in Rama’s Gunas deeply, in various angles. This greatly strengthens our worship (‘upãsana’), too. Let’s say we visit Rama’s sannidhi. In the temple we feel like singing His praises (‘stuti’) or we think deeply of Him. Thus, when we look at the divine idol (‘Tirumeni vigraha’), we would pray for worldly welfare if we happen to be a ‘kãmiya bhakta’. But, however, if we were a Maha bhakta (great devotee) we would enjoy Rama’s form - “Rama! When your coronation was fixed was your face filled with joy? But it seems your face wore the same joy even when the throne was refused to you and your father chased you into the forest!” This Maha bhakta would thus speak to the Lord gradually, out of ‘bhava’. What happens if the bhakta speaks to Bhagavãn? Bhagavãn, too, begins to speak to him! When we repeatedly read/do pãrãyana of the Grantãs, repeatedly listen to its rendering our devotion and ‘upãsana mãrga’ get greatly strengthened. Ramayana is a treasure as we learn the manner of speaking to Bhagavãn, moving with Bhagavãn and worshiping (‘upãsana’) Bhagavãn. Therefore, at the very outset Valimiki questions Narada Maharishi who comes in search of him. Narada is Dhruva’s Guru, Prahlada’s Guru; He is the Guru for all. How is this Guru? ‘Sulaba!’- accessible/amenable. What is the ‘tatva’ of the Guru? None goes searching for the Guru, instead, the Guru comes searching out for Dhruva, Prahlada. Narada comes searching for Valmiki who is in his ashram.

Ramayana begins,

“Tapas swãdhyãya niratam tapasvi vãk vidãmvaram
Naradam paripapracha valmikim munipungavam”

Here an objection has been raised? This is an ‘ãdi kãvya’ (Foremost Epic). Ramayana is the ‘ãdi kãvya’. While speaking about Bhagavãn in an upanyãsa how does one begin? It should begin with, “Sriya: pati”. It should begin with the sound of ‘Sri’. ‘Sri’ is an auspicious sound. Jayadeva Ashtapati and all other works are begun with such auspicious sounds.

Jayadeva Ashtapti begins with ‘Jaya Jagadeesha hare”. While such Works normally commence with the sound of ‘Jaya’ or ‘Sri’, how does Valimiki begin Ramayana? “Tapas swãdhyãya niratam…” There does not appear to be any auspicious sound as Sri or Jaya (‘mangalakaramãna’) or praise of the Lord (‘managalãsãsana’). There is no ‘Jaya gosha’ as in singing the Praises of the Lord. Govindaraja, in his commentary on the Ramayana writes, “Valmiki writes on the ‘ishwarya’ (wealth) that he possessed.” Sri means wealth (‘ishwarya’). What was the wealth that was in possession of Valimiki? Tapas! It was Tapas that was Valimiki’s ‘ishwarya’.

Well! Should not one write about the Guru at the outset? Mahãns have all written ‘vyakyãna’ (commentaries) on this theme of Guru. What was this theme of Guru? Just as ‘Maunavyãkyãya prakatita parabrahma tatvam’ describes Guru’s swaroopa and Guru’s Tatva, similarly, “Tapas swãdhyãya niratam tapasvi vãk vidãmvaram
Naradam paripapracha valmikim munipungavam”, also speaks of Guru’s Tatva only. In what manner does it describe the Tatva of the Guru? Tapah! What is the first attribute (‘lakshana’) of a Guru? It is nothing but Tapas. Valmiki describes the main quality of the Guru. What is Tapas? To undergo severe physical austerities such as abstaining from eating/sleeping is widely known as tapas. But what is Tapas in reality? For one who performs Nama Japa, doing incessant nama japa is his tapas. For one who meditates, his tapas is to fix the mind in the form (‘saguna murti’) of Bhagavãn or in the attributeless form (‘nirguna’) of Bhagavãn. For one who performs Yoga to control his breath is his tapas. For one who performs ‘pãrãyana’ carrying on his ‘pãrãyana’ is his tapas. To fix your mind in the path chosen is your tapas.

How then should a Guru be? Tapah! The Guru should be a good Tapasvi. ‘Tapas siddhih’ means one who has attained ‘Brahmasãkshãtkãra’ (realized the Self). After the attainment of ‘Brahmasãkshãtkãra’ not for a moment is he removed from It. He is ever fixed in it and this is also a tapas. So, ‘Tapah’. Those who have attained ‘atmãnubhooti’ are ever set in that state of enjoyment. This is a tapas, indeed! ‘Swãdyãya’ - How should that Guru be? Do not seek out an impostor (‘pãshãndi’) for a guru. If you do, you will only end up in hell that is the destination of the impostor. This is the verdict of the Smriti. “Srotriyam brahmanishta” - (Seek out that kind of an Achhãrya), says the Upanishads. How should that Guru be? A ‘Shastrajnã’ - one who lives as per the injunctions of the Shastras. Attain such a Guru. However, it is not enough for the Guru to be only a ‘srotriyam’, he should also be a ‘brahmanishta’. Therefore, seek out a Guru who is a ‘srotriyam brahmanishta’ and surrender unto Him - ‘Tatvritih pranipãtena pariprashnena sevaya’ - Serve Him, inquire of Him and learn from Him. Lord Krishna says so in the Gita. Here, Krishna Himself could have given the upadesa; but He says to Arjuna, “Seek a Guru and learn all that I have told through that Guru”. What does this Guru say? ‘All should see the ‘Atma’. This life that we lead is meaningless.’ Then it amounts to ‘Swãdhyãyam’, i.e. one who says so should be in that experience. The Guru who advises others to perform Nama japa or Nama Sankeertana should himself be incessantly performing Nama japa or Nama Sankeertana. The Guru should follow what he preaches. Everyone offers the ‘upadesa’, “This life is only temporal. This body is not permanent. One should see the ‘atma’.” But are these within the experience of the one who preaches? No! This is the reason that those who listen to him do not get into that experience. If the Guru were to be experiencing what he preached then those who listened to his words would also gain such an experience-Swãdhyãya’- Whatever ‘upadesa’ is offered it should be practiced incessantly. ‘Niratam’ - why the usage of ‘niratam’ alongwith ‘swãdhyãya’? A Guru is on the dais discoursing, during the course of which he offers much information. Bhagavãn does exist; it is He who protects the world, etc. But as soon as he steps down from the dais he enquires of you, “What is the latest movie, my son?(!)” There is no use of attaining such a Guru. ‘Swãdhyãya niratam’!

One should not wait for an ‘auspicious’or the ‘right moment’ to learn good things from the Guru. One should remain with him always. A Guru always speaks only ‘Sat vishaya’ whether he is brushing his teeth or bathing or eating. So, if one lives by his side he gets to listen to these. There will not be any worldly talks from Him. He would always speak only of the lives of Mahãns, of Sadhus, of God, the ‘gunas’ (qualities) of God. There will always be Sat Sangh - ‘Swãdhyãya niratam!’

The next term (‘padam’) used is ‘Tapasvi’. How should this Guru be? A Tapasvi. Why has the commentator used the word Tapasvi a second time? He should be competent to give tapas to others. This does not mean transferring of his tapas to others. But creating a ‘buddhi’ in them to perform tapas. He should be competent enough to transform even those around him into a tapasvi. The Guru that you seek should be of such high calibre. Well! How will he transform others into a tapasvi? ‘Vãkvitamvaram’ - What does he do?

Lets’s take the case of a great Mahãn who is approached with the yearning to receive spiritual guidance.
“Swami, How can I see the atma?”
Mahãn, “I do not know, friend!”
“Well! Please enlighten me on Bhagavãn’s gunãs”.
Mahãn, “I do not know to spell them all out!”
There is absolutely no use of approaching such a guru.
‘Vãkvii’- Go to a Guru who can enlighten you on the gunãs of Bhagavãn (‘vãkvtãmvaram’). So I went to such a great Guru who was a tapah, tapasvi, swãdhyãya niratam, vãkvithãmvaram. Then the commentator says, ‘nãradam’. What does nãradam mean? ‘Nãrãyanam dadãti Nãradam’ - one who can give you Nãryana Himself. The one who is clever enough to get Nãrãyana for you is known as Nãradam. How did Sage Narada acquire his name? This is the reason, i.e. he was capable of giving you Nãrãyana. Thus, such a Guru is competent enough to show you Bhagavãn.

Bhagavãn is nowhere but in the very fist of such a Guru! He is competent enough to command Bhagavãn to give darshan to whomsoever he (the Guru) desires! Hence, Naradam! Therefore, ‘Paripapracha valmikim munipungavam’ - who has sought this great Guru? Valimiki who was a ‘munipungava’. The Guru should also be a ‘munipungava’, ‘munisreshta’, ‘mananseela’. ‘Tapas swãdhyãya niradam’, Therefore, it is Tapas which is ‘Iswaraya’. Hence, please do not think that there is no auspicious sound or term here. Brihaspati is the chief of the ‘akshara’ ‘ta’. Thus, Valmiki has used the word ‘Ta-pah’.

In what way does tapas become ‘iswarya’? When we speak of worldly life the term ‘welfare’ includes health, wealth, good understanding in the family, long life, etc. Only all these put together make a good life (‘sowkhya’). How can one earn all these? Through Tapas. It is possible to earn anything and everything through tapas. If one peforms Tapas one can create the fourteen worlds, one can destroy this whole universe, one can earn wealth and one can regain youthfulness. (like Kardamaprajapati who regained his youth. His wife, Devahuti, too, became young again. Several maids served them. He received a ‘Vimãna’ in which he visited many places along with his wife. These were made possible through his tapas!) SageVishwamitra created a heaven for Trisangu. He straightened a hunchback (‘kunan’). How were these possible to Vishwamitra? Through Tapas! Sage Vasishta stopped the huge army of Vishwamitra. How was this possible? By his Tapas! How was Sage Agastya able to drink up the waters of the ocean? By his Tapas! Therefore, there is nothing that cannot be attained through Tapas.

In sorrow or restlessness of mind turn it towards Bhagavat vishaya (matter). Is not the sorrow (‘mano vyãkoola’) because of some problem? Harping on the problem will never solve but only aggravate the mental agony. Instead if one performs Tapas, a solution will automatically present itself for that problem. Hence, be a Tapasvi always. This is the reason that ‘Tapah’ is the true wealth (‘iswarya’). ‘Naradam paripapracha valimikim munipungavam’.

Next, ‘Konvasmin sãmpradãm loke gunavãn kascha viiryavãn
Dharmagnascha kritagnascha satyavãkyo dhridavratah’ - here Valmiki speaks of the 16 different gunas - Gunavãn, viiryavãn, dharmagnascha kritagnascha……

While speaking on the sixteen gunãs to Narada, Valimiki alertly uses the term ‘Sãmpradãm loke’. ‘Oh! Narada! On hearing my enumerating these gunas you would point out, ‘He indeed exists in Vaikuntam’ - even before I complete them. No, but I want you to show me such a ‘gunavãn’ (Virtuous one) on this very earth! You should not speak of someone who existed some hundred or a thousand years back. ‘Sãmpradãm loke’ - He should exist NOW. Listening to Valimiki’s demands Narada confirms, “Yes, indeed! There is one such on this very earth” and he adds some more gunãs to the list of Valmiki! Narada, “When he loses him temper he becomes ‘Kãlagni sampannah’. What happens when he gets angry? Everything is burnt up. He emits fire such as the one that is born during time of the destruction of the world (‘pralaya kãla agni’) and destroys everything. Valmiki points out, “Everyone will dread approaching Rama”. Narada consoles, “Kshamayã prithvisamãnah’ - Do not worry! It is very rare indeed. He does not lose his temper so easily. He is like the earth (Bhooma devi). Just as Bhooma Devi bears all the atrocities committed on her He, too, is forbearing. He does not get angry. But when he does he is like the ‘Kãla agni’.” Narada enumerates Rama’s gunãs further, “He stands by Dharma and also helps people stand by it.” Narada, thus enlightens Valmiki on the innumerable virtues of Rama and tells, “I will narrate Rama’s charitra to you.”

And Narada begins with the scene of Sita in Valmiki’s ashram. What are the thoughts that fill Rama’s mind while sacrificing Sita? “It is but natural for an expectant mother (‘garba stree’) to desire to be spend some time in her parents’ home. Let Sita be in Sage Valmiki’s ashram. If a mother-to-be reads Itihãsa-Purãnas (Epics) she begets a virtuous child. A Maharishi’s ashram is ever filled with Satsang. Let the child in the womb grow in such a fine atmosphere.” Rama, thus, sends Sita to the forest knowing fully well that she would reach Sage Valmiki’s ashram.

Sita thus lives in Sage Valmiki’s ashram. While Sita is in Valmiki’s ashram two thoughts fill the mind of Rama. There were two ways of handling the accusation thrown on Rama by the dhobi. He could have either ignored the words of the dhobi and continued to rule the Kingdom with Sita by his side or sacrificed Sita. By choosing to follow the former the world would accuse him of not standing by dharma. And the latter (sending Sita away to the forest) would have earned him the name of a ‘tyrant’ (no ‘karuna’- compassion). Rama chose the latter! “Let people accuse me of being uncompassionate. But none should accuse me of failing to stand by dharma. None should call me ‘adharmavãn’”.

Lava and Kusha are born to Sita in Sage Valmiki’s ashram. While sending Sita away to the forest what does Rama give her? Rama gives his ‘Pãduka’ to Sita, “Keep this Pãduka. This Pãduka is verily ME! This Pãduka will protect you!” The mother-to-be Sita performs puja to the Pãduka daily. Lava and Kusha are born to Sita. The twins, Lava and Kusha, ask Sita, “Mother! Where is our father?” Sita points to the Pãduka and says, “This is your father”. The two children immediately offer flowers to the Pãduka.

Shatrugna who rules the Mathura Kingdom passes Valimiki ashram. Many who had seen Sita in Valmiki ashram would report to Rama. Rama, who sat on the throne would, however, listen to this piece of news as if with indifference. But later in privacy he would shed tears. Outwardly he appeared to be hard hearted. Inwardly, he was filled with Love. Never did he exhibit his true feelings to the world. Such was his dignity.

Sage Valmiki taught ‘Rama charitra’ (life of Lord Rama) to Lava and Kusha. The sage taught them to sing all the 18000 slokas melodiously, in different ragas. Having learnt it thoroughly the two children went round the streets of Ayodhya singing the life of Rama. Bharata, Shatrugna, Lakshmana and everyone else heard this lovely music of the children. All of them deeply yearned for Rama to hear this. But none dared to approach Rama. Ever since he sacrificed Sita, Rama was in dhyãna. Everyday he would sit on the throne, attend to his daily duties and get back to his room. He remained in solitude. So, everyone dreaded going near him.

One day, while Rama was taking a stroll in the privacy of his room gallery this music floats into his ears. Rama calls out to Bharata, “Bharata! Who is singing so melodiously?” Bharata who had been awaiting such an opportunity informs Rama, “ ‘Roopalakshana sampannou madhuraswara bhãshinou bimbãdivothitou bimbou Ramadehat tathãparou’ - Brother! Two children have come to Ayodhya. They are ‘roopalakshana sampannou madhuraswara bhãshino’ - they sing very melodiously. They speak very sweetly. And they seem like your reflection that has stepped out the mirror at your call! Their eyes bear the compassion of our Sister-in-law (Sita). They are singing the story of our family! You must certainly listen to it.” Rama said, “It is not proper for me to listen to my glory being sung”.

To listen to one’s own praises is akin to committing suicide! Lord Krishna advises Arjuna not to take the vow of committing suicide. But Arjuna informs Krishna, “I have already taken the vow”. Krishna tells him, “Praise your own self. It is akin to committing suicide!” Praising our own self is equal to committing suicide. If we accept other’s abuses calmly our sins are burnt up. Without any sign of repulse (‘dwesha’) if one can accept abuses, his sins are indeed destroyed. We should neither praise ourselves (‘stuti’) nor listen to others praising us. So, Rama says, “It is not right to hear my own glory in the court. Let them come to Naimishãranya where a Yajna is to be performed. During the ‘virãma kãla’ (rest) let the children sing.” Is it justified for Rama to listen to his own glory sung in a place other than his court? Rama explains, “I have a desire to know how much Bharata, Lakshmana, Piratti have all sacrificed for my sake. My father fell down just as a huge banyan tree falls down. I wish to hear all these. Only on thinking of these will I feel greateful (‘krithajnya’). Only on repeatedly thinking of the good things done to us by others will our heart melt and the feeling of gratitude be born. Therefore, only on thinking Bhagavãn’s story is bhakti born in one’s heart. Only on thinking of the lilas of Bhagavãn is Bhakti born in the heart. So, ‘smaranam’ (constant thinking) is a necessity. It is supportive for bhakti. So, to acquire ‘smaranam’, we should either experience a fountain of imagination or listen to one from whose heart it rises up like the waves of the ocean.

With this desire in his heart, Rama receives the children in Naimishãranya kshetra and listens to their melodious rendering. The children begin musically, “Tapas swãdhyãya niratam….” Rama who at first sat on the throne, gradually moved down and close to the children. Tears flow down in torrents from the eyes of Rama. ------Nãham vasãmi vaikunte na yogihrudaye ravou matbhakta yatra gãyanti tatra tishtãmi nãrada --- (I live neither in Vaikunta nor in the Yogis’ heart but wherever my bhaktas sing there do I stand, Narada!) Rama is unable to hold himself on the seat as the children pour forth Rama charitra. The children complete their rendering with a ‘phala sruti’ - Anyone who listens to Ramayana will be blessed with everything. All those who render Ramayana, listen to Ramayana, arrange for the rendering of Ramayana will be blessed with all comforts. Ramayana will pour forth welfare on to the whole world. ‘Vishnor balam vartate!’ Lord Vishnu Himself would receive strength only from Ramayana! Ramayana is of such great glory. But there is a vacuum (‘kurai) in Ramayana. All the people of Ayodhya are leading a happy and comfortable life. The reason for this is it is Rama who is ruling Ayodhya. But, Rama is not happy. Rama’s family is not happy. What is the reason for this? There is none to protect Rama. But, henceforth even Rama will be happy. How? Ramayana has come as Rama’s protector!”

Rama inquires of the children, “What shall I offer you? (‘sambhãvana’). The children reply, “Our Guru did not teach this to us! We do not know about this!” The surprised Rama asks, “Who is your Guru?” The Children inform, “Valmiki is our Guru”. Rama then invites Valmiki. Rama addresses Valmiki, “How well have you taught the children! They do not seem to know anything about reward. Please enlighten me how should I reward them?” Valmiki speaks out, “Your should join Sita again. This is the reward that is sought.”

Rama and Sita come together again. "

“JÃNAKI KÃNTA SMARANAM!
JAI! JAI! RAMA! RAMA!”

“GOPIKÃ JIVANASMARANAM!
GOVINDA! GOVINDA!”

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