A glimpse at some of the enjoyable features of the ‘pravachana’:

Which is great - Nãma or Nãmi (the Divine Name or the Named)?
Well! We have an object in our hand and do not know what it is. So we enquire, “What is this? What is it called?” Can we not be satisfied with the ‘ruchi’ (taste), ‘sparsha’ (touch), the form of the object? But, no, we desire to know the name. Then someone tells us the name of that object. “Oh!” is it this! I have heard of it but have never seen it. So, this is it!” and now his mind is satiated, having learnt the name of the object. So, the name is of essence.

We go to a Temple and look at the Lord there.
We inquire, “What is His Name?”
We receive the reply, “He is called ……..”
We are happy to know the Name. “Oh! He is ………”
Instead, if we are told, “He has no Name,” we are not happy.
This kind of a reply does not satisfy us.
“Does He not have a Name? Well! Have him all for yourself” and quit the place!

So, which is great? Nãma or the Nãmi? (the Divine Name or the Named?)

What is our connection with Bhagavãn?

When we are ill we approach a doctor. He prescribes medicine and once we recover we forget him. We approach a lawyer for some lawsuit and forget him once the work is over. We face some problem and approach God with prayers for help. Once the hurdle is crossed over, we forget Him! Is our relationship with Bhagavãn the same as that with a doctor or a lawyer?

We have father, mother, brothers, sisters, spouse and children. We have a relationship with each one of them. But, what is our relationship with Bhagavãn?

Bhagavãn who is ever looking out with deep yearning, ‘would not this ‘jiva’ turn his attention towards me’ says, “All these - your father, mother, brother, sister, wife, children - are outside. But, I am within you.”
Since man does not pay heed to this, Bhagavãn decides to come out and stay in Temples (in ‘archãvatãr’).
‘Atleast while passing the Temple where I stay, he would stop for a moment and look at me,’ hopes Bhagavãn!
But, man is so busy he has no time even for this. While going to and from shopping his hands and mind are full that he is unable to stop even for a moment and look at Bhagavãn. Bhagavãn does not complain, but decides, “Well! I will sit on your tongue in the form of Nãma (Name).”

‘Ra! Ma!’ It is such a small, easy word. It can be chanted anywhere, anytime. Even while waiting for the bus you can utter the Nãma. No ‘ãchãra’ is required to utter the two letter ‘Ra! Ma!’ This will bring the Lord to you.

Narada went about uttering the Name of the Lord. Bhagavãn appeared before him.
Narada asked, “Why have you come?”
Bhagavãn, “You called me and I have come!”
Narada, “I did not call you. I keep uttering your Name. If I desire to see you, I will visit your Abode and see your there!”

Having received the ‘upadesa’ from Narada, Valmiki chanted ‘Rama! Rama! Rama!’ for a thousand years. He knew not what it meant. Sage Vasishta the family Guru of Dasarata was in samadhi. In his state of samãdhi, Vasishta heard the sweet sound ‘Rama! Rama!’ being uttered by Valmiki seated inside an anthill in some remote place.
Vasishta thought, “Oh! How sweet is this sound - Rama! Rama! I must christen a child born in ‘Ishwãhu kula’ (family of Ishwãhu) with this Name.”
So, every time a child was born in ‘Ishwãhu kula’, Vasishta would rush and peep into the cradle.
‘No! This child does not deserve this name.’
Thus, generations passed.
And when Dasarata was blessed with four sons, Vasishta rushed to have a look at Dasarata’s sons. As soon as his eyes rested on the eldest born, who shone with luster, he exclaimed, “Ah! This is the one! He has to be Named ‘Rama!” And the babe was named, “Rama!”
Thus, it was the Nãma that had come first and the Nãmi came later!

So, which is great? Nãma or the Nãmi? - Nãma, of course!

Man has failed to live as a man! There is no ‘manushyatvam’ (human tendency) in the ‘manushya’ (man). Bhagavãn, therefore, decided to be born as a man and exemplify.
Rama, born as a man, illustrated how a man should lead his life under all circumstances.

What sort of a Guru should one approach?
A man is in trouble. His married daughter, separated from her husband, has returned to him. The son whom he tried to give education refuses to study but loafs around aimlessly.
Would this not be a great sorrow for a man? He approaches a Guru for solace. This Guru advises him, “Oh! You are not the body. You are the Atman. The Atman is different from the body.” Will this work with him who is in dire circumstances?

He goes to another Guru. This Guru advises him, “This is the way of life. Speak kindly to your daughter who needs your affection at this time of trouble. Advice your son on the need for education and guide him. But, do not get attached to them.”
It is to such a Guru that one should go.

Rama says, ‘I do ‘upãsana’ of the ‘Rãjya’ (worship the kingdom)!’
What does this mean? One can worship some god. But, how can you worship a kingdom?
Rama was asked to give the crown to Bharata and spend fourteen years in forest. He was not asked to return to take over the kingdom from Bharata. But, it was only to keep up the word given to Bharata to occupy the throne after fourteen years in the forest does Rama return to Ayodhya and accept the responsibility of the kingdom. An upholder of Dharma, Rama took utmost care to stick to Dharma in every step that he took. It was during this time that an event occurred that took Sita away from him. It was reported to Rama, ‘a dhobi [in this kingdom] has been heard to speak to his wife, ‘I shall never permit you, who stayed away, into my home. I am not Rama!’ This pierced Rama as would an arrow. With such a blot to his name how could he uphold Dharma. He knew the purity of Sita. Yet, with tearful eyes and heavy heart he sends Sita away to the forest. Lakshmana brings Sita to the ashram of Valmiki. Sita accepted this decision of Rama to match upto his nature to uphold Dharma.

Vãlmiki says that it was Kaikeyi who could stand up to the whims and fancies of the four children - Rama, Lakshmana, Bharata and Shatruguna. There was a baby elephant, Shatrunjaya, in the palace. The little Rama desired to see Shatrunjaya who was four years old. He spoke of his desire to Kaikeyi. At once, she rode the four children in her chariot to the place where the baby elephant stayed with his mother. Rama was excited to see the elephant. The children now wished to ride on the baby elephant.
Kaikeyi asked the mahout, “Is it safe for the children to ride on him?”
The mahout said, “Yes! He is safe.”
At once all the four children climbed on to the back of the baby elephant. The baby elephant was equally excited to bear these unique children on his back and out he ran.
He ran faster and faster. The children laughed and cried out in excitement.
Later, on his return to Ayodhya (after his sojourn in the forest) Rama enquires after Shatrunjaya! - who had waited to carry Rama on his back for the corornation.
Shatrunjaya had been fed well these 14 years only to carry Rama on this great occasion.

Vãlmiki was a ‘rasika’ (enjoyer of beauty). Standing on the banks of the river he enjoys the beauty of the clear water. But, what beauty can the clear water hold? If there were some colour one may feel attracted to the colour. But, what beauty can the clear colourless water hold? Only one who has a pure heart can appreciate beauty even in the colourless water!

Vãlmiki was ‘the chosen one’ to write the Ramayana. Why? Because he was filled with compassion! One day when he sat in the forest enjoying the tweety-tweety talk of ‘krauncha pakshi’ (‘anvil paravai’) a hunter came there. Without any hesitation he aimed at one of them and shot the arrow. Vãlmiki’s heart bled at this thoughtless action of the hunter. He lamented, “Oh! What have you done?” He did not feel angry with the hunter but was deeply grieved at the happening. The two birds were seated on the branch of a tree, enjoying each other’s company. The ‘krauncha pakshi’ stay in pairs only. It was while they sat enjoying each other’s company that the hunter took his aim and shot at one of them. The other one cried out in anguish. Vãlmiki’s heart was filled with compassion at the plight of the bird. At once, out of Vãlmiki’s lips came out the words,
“Mã nishãdha pratishttãnãm tvamagamaha shashivatiih samãha
yatkraunchamithunadekamavadhiih kãmamohitam “
To such a one whose heart was filled with compassion Narada said, “It is you who deserve to write the Ramayana.”
Vãlmiki’s whole mind and heart were filled with this scene that nothing else of the world was visible to him. Vãlmiki was blind and deaf to everything around and he kept repeating, “Mã nishãdha ………..”

It was at this very moment (whence the arrow shot by the hunter pierced the bird) that an incident occurred at Ayodhya. Rama and Sita were seated on a swing enjoying each other’s company. Sita was carrying the child of Rama in her womb. Just at that time a man came to inform what he had heard a dhobi speak. He said, ‘I was passing by the street when I heard a dhobi refusing his wife entry into him home. He said to his wife, ‘I do not permit entry to one who has spent time outside home. I am not Rama!’
The words of the dhobi pierced Rama just as an arrow does.

Tulasidas tried to write the Ramayana in Sanskrit. In his first attempt he wrote ten slokas but found the palm leaves missing the next day. The same happened in his second attempt, too. While Tulasidas wondered at the event, Lord Kãsi Viswanatha said to him, ‘do not write Ramayana in Sanskrit. Nobody would read it. Write the Ramayana in the local dialect so that even a layman can understand.’ Therefore, Tulasidas wrote the Ramayana in ‘prakritic’ language. Ramayana has thus reached each door of every village in Northern India. 30 crores of copies have been sold and is still selling. In North, every one carries ‘Ram Charita manas’.

Once there lived a great Scholar and Mahatma Madhusudana Saraswati in Vãrãnasi (Kãsi -- Benares). It is said that this Holy City has survived even the ‘Maha Pralaya’ (The Great Destruction). Every time ‘Pralaya’ occurred, Lord Siva would lift the Holy City on His trident and hold it. When new creation occurred, Lord Siva placed the Holy City back on the earth.

After Tulasidas Ramayana came into being, the Pundits of Vãrãnasi felt insulted. People ignored them. People were interested in reading and listening to Tulasidas Ramayana. The Pundits thought, ‘how could Ramayana be written in a language other than Sanskrit? This is highly demeaning.' They took the matter to Madhusudana Saraswati. Madhusudana Saraswati asked them to leave a copy of Tulasidas Ramayana so that he could read it for his own appraisal. The Pundits returned the next day only to be told by the great Scholar and devotee, “What a great favour have you all done to me! It is only due to the blessings of my Guru that this Holy Text has come into my hands!’

Bilwa tree abounds in the Holy City of Vãrãnasi. Tulasi plant is rarely found there.
Madhusudana Saraswati exclaims, “Tulasidas is verily a mobile Tulasi plant!”

Dasarata, born in the lineage of ‘Ishwahu kula’ known for its Truthfulness refused outright to send Rama and Lakshmana along with Viswamitra. While welcoming Viswamitra, Dasarata had given the word, “Oh! great Sage! We all feel blessed with your visit. What brings you here? I promise to give whatever you desire.”
These words fell as nectar in Viswamitra’s ears. He had come to take Rama and Lakshmana to fight the asurãs who were disturbing the yajna of the Maharshis in the forest. The Maharshis are capable of destroying the asurãs with their tapas. But, they did not wish to spend their hard earned tapas in killing the asurãs. Moreover, they were prohibited from such acts during the performance of yajnas. Viswamitra wondered if Dasarata would send his children with him on knowing the cause. These children, particularly Rama was dearest to him. The children had been born after long years of marriage. Viswamitra knew how attached Dasarata was to Rama. But, now what does he hear? Dasarata has promised to give whatever he sought. Encouraged by his words, Viswamitra asked for his two sons, Rama and Lakshmana, to fight the asurãs. Dasarata had not bargained for this. He fell down in a swoon. On regaining consciouness, he outright refused to send the children along with Viswamitra. Instead, he offered to come and fight the asurãs. It was then that the ‘kula Guru’ Vasishta intervened. Vasishta advises Dasrata, “Send the children with the Sage. They will be safe in his hand and it will also do them good. He is a great master of arts in wars. He would teach them all that he knows. He is a great tapasvi. He possesses the power of innumerable Mantras. He would bless your children with all these. Moreover, are you not keen in finding a suitable bride for your beloved Rama? The Sage would find the best bride for him. Therefore, send the children with him happily.”

This set Dasrata’s mind at peace and he permitted the children to go along with Viswamitra.

Rama and Lakshmana followed Viswamitra in all humility.
Thiagaraja sings this
“Vinayamunanu Kousikuni venta saninãgharulanu…”
This kirtan has no ‘anupallavi’ but ‘pallavi’ and five ‘charanams’.
The first ‘charanam’ speaks of the Feet of Rama; the second ‘charanam’ of the arms of Rama; the third of Rama’s arrow; the fourth of the ‘eyes’ of Rama.

Viswamitra ordered Rama to kill Thataka. He said to Rama, “She is a demoness. Kill her.” He asked Rama, “Do you feel any hesitation to kill her because she is a female?”
Rama, at once said, “No! My father has advised me to comply with all your instructions. So, I will abide by your order.”

After the completion of the work (protecting the ‘yajnas’ from the Asuras) for which Viswamtira had brought Rama and Lakshmana, Viswamitra asks Rama, “Shall we go to Mithila?” What does Rama say?
With folded hands and in all humility Rama replies ‘whatever you say.’
What does this show? Unquestioningly comply with whatever the elders tell you. This is ‘manushyatvam’ (human behaviour).

On their way to Mithila, the three pass an ashram in a totally dilapidated condition. They had seen many ashrams. But, all of them were well kept. This was the first ashram that was found in a very bad shape. Dried leaves were strewn all over. Rama stepped on them. His feet were burnt as if they had been placed on a furnace!
Viswamitra asks, “Rama! Did you burn your feet?”
There was a stone there that sweated profusely as soon Rama’s feet touched it!
It soon turned into a beautiful woman. Rama and Lakshmana at once fell at her feet calling her, ‘Amma!’ (Mother).

She was none other than Ahalya, the wife of Gautama Muni. She had been unfaithful to her husband when Indra (the lord of the thirty-three crore devas) sought her company. Gautama Muni cursed her and she had turned into a stone. Today the touch of the dust of the feet of Rama had purified her. It released her from the curse.

Ahalya with tears said to Rama, “People say that my husband has cursed me. But, the fact is my husband has really done me good. He said, ‘Remain here as a stone!’ He is a Jnani. Thus, he was farsighted. He had known that you would come this way and thus purify me. Thiagaraja swami thinks of this Lila of Rama and sings the kirtan, “Sri Rãma Pãdamu neekrupa jãlune” - ‘Hey the Divine Feet of Rama! Your compassion will suffice. Please come into my ‘chitta’ (mind)’.

Seeing two young boys with Viswamitra, Janaka, king of Mithila, enquires about them - ‘ who are these two young men? Their appearance tells that they are not ‘muni kumarãs’ (sons of a Sage). They have signs of royalty in them. They seem to be ‘Kshatriyãs’. What is their ‘gotra’?’ (the name of the Sage in whose line a person is born - children born of the same lineage do not marry, as they are deemed to be brother and sister). Janaka is in search of a suitable groom for his beautiful and extraordinary daughter Sita. His hopes rise on seeing Rama. Thus, he enquires about their ‘gotra’.

Siva Dhanus (Bow) had to be lifted and strung to win the hands of Sita. Janaka had placed such an order so that his extraordinary daughter’s hands would be won by the best man. Now, on seeing Rama he regretted his own order. However, Viswamitra informs Janaka, ‘it is only to see the Siva Dhanus that I have brought the boys.’
With Viswamitra’s permission Rama lifts the bow as an elephant would a Lotus and in his attempt to string it, the bow breaks!

Later, Rama tells Sita, “Sita! Your father had only ordered that the bow should be strung. But, as soon as I lifted it broke and I was worried if your father would give you in marriage to me!”

Rama spoke sweetly to all. Even while giving instructions to his servants, he would not raise his voice and order them about. Very softly he would call the person by name and give the instruction. Thiagaraja sings,
“Paluku kandachakkeranu gerune Pannatulãra choodare.”

Kaikeyi asks two boons of Dasarata - Bharata should be crowned the king. Rama should go away to the forest for 14 years. Why 14 years? What is its significance?
Once an arrow is removed from its quiver, Rama does not place it back without using it.
In ‘Jatayu’ incident - Rama while going in search of Sita sights Jatãyu. He mistakes him and lifts an arrow to shoot at him. Soon he realizes that he is a friend and not a foe. But, what happened to that arrow is not known.

However, during his confrontation with Parasurama, Rama asks him for his ‘pada gati’ (foot steps). Parasurama’s strides were long. His each stride would cover a thousand feet!
Parasurama refuses. He explains, “Rama! I do not spend a single night at the place, which I have given away as ‘dãna’. Therefore, I take such long strides and move out of the place before nightfall. However, I will give you the 14 lokas that I have won.” By accepting this Rama incurs sin. He had to pay for it by spending 14 years in the forest.

‘Yadricchãya’ (accidentally) means ‘Deiva sankalpam’ (Will of Bhagavan).

Dasarata informs Rama of his decision to crown him the king. Dasarata offers lots of advices on this account. Dasarata tells Rama, “I need not advise you to be humble, for you are so. Yet, I tell this to you.”
Rama feels perturbed, “Oh! Has my behaviour been such as to call for correction by Dasarata?”
Rama remembers this during his subsequent visit to his father. As soon as entering the presence of his father, he falls in prostration. Did his father not advise him on humility? Earlier, Rama used to walk up to his father and then prostrate. But, now as soon as entering, he fell in prostration!

Thiagaraja swami was sad that Vãlmikit did not speak much on Rama’s childhood lila. Therefore, he sang the kirtan,
“Rama Rama Rama lãli Srirama
Rama Rama lãvanya lãli!……
What is this word‘lãli’ (mean)? We sing ‘lãli!’ ‘lãli’. What is this ‘lãli?’
(Brahmasri Athreya places the question and explains, “In villages the homes have swings. The chains of these swings, not regularly oiled, produce a sound ‘lãli’ ‘lãli’ while moving to and fro. Thus, was born the word ‘lãli’! This is a fact and not a joke.”)

Once Rama enters home in tears. Unable to bear the tears in her son’s eyes Kausalya rushes down. Rama comes near the pillar at the beginning of the staircase. This pillar has some precious jewels fixed. Rama’s face is reflected in it. But, the face seems elongated.
Rama laughs on seeing his face lengthened in the reflection. But, soon he goes back to his tearful state. The mother, “Oh! dear! Why are you in tears? Did anyone say anything to you?”
Rama, “My friends invited me to join them at play. So, I joined them. But, they pushed me away with the words, 'go away!'
Kausalya’s heart melted on hearing this. “Who uttered these words to you, Rama? why did they send you away?”
Deciding to play hide and seek, I was asked to close my eyes so that others could hide.
Lakshmana tried to close my eyes but he could not do so with his tiny palms as my eyes extend upto my ears! Other boys joined hands and tried to close my eyes but could not.
Kausalya, “Oh! My wealth! Why are your eyes so red?”
Rama, “Lakshmana’s fingers rubbed into my eyes.”

Kausalya, “Oh! Receptacle of compassion! Why does your forehead bear sweat beads?”
Rama, “As the boys could not close my eyes, they asked me to hide. They said that they would search me out. I looked out here and there and finally found a dark place to hide. But, when I went there the whole place got lit up due to my lustre! It gave me away. The boys laughed and said, ‘It is your karma that you cannot hide.’”
Kausalya, “Your pearl chain around your neck and your anklets have been smudged. There are scratches on your feet. You always speak the truth. How has this come about? Tell me the truth.”
Rama, “Since they sent me out, I sat aside. Lakshmana and others could not bear to see me saddened. So, they came up to me and hugged me. Their hug was very tight and that is the reason that the jewels have been smudged.”
Kausalya, “Rama! boys usually nickname everyone. What name have they given you?”
Rama, “Sãkshi!”

Since I can neither close my eyes and search out for the boys nor hide and be searched out by them, they said to me, “You are fit only to be an umpire! Thiagaraja will keep singing kirtans and you will keep listening. You are fit only for this!”

Thus, does Thiagaraja enjoy the childhood Lila of Rama

Vãlimiki has no wish to mar Kaikeyi’s character. This is seen in his description of her as ‘hemopamã’ (‘chokka thangam’ - pure gold). Pure gold can be molded into any shape by a strong hand. Thus, Manthãrai molded the good Kaikeyi’s mind to achieve what she had set in her own mind.

Kaikeyi had saved Dasarata’s life in a battle. Dasarata had promised her two boons. Kaikeyi had said to Dasarata, “It is my duty to save you and I have done my duty. Do not speak of giving boons.” But, Dasarata insists and Kaikeyi tells him, “Well! since you insist I shall ask two boons of you. But, I do not need anything now. I shall ask them later.” Mantharai reminds her of this and goads her into asking the two boons of ‘Bharata should be made the king and Rama to be sent to the forest.’
Kaikeyi acts on Mantharai's advice. Dasarata is pushed into the position of the snake caught in the magician's ring. The magician has formed a ring of a Mantra around the snake. Due to the power of the Mantra it is unable to come out of it. The snake caught in the ring is unable to escape and keeps hissing within. So was Dasarata, caught in the ring of the promised boons. Desperate and helpless he keeps sighing heavily.

After hearing Kaikeyi, Rama walks to his own mother Kausalya's chamber. Lakshmana looks at his brother walking from Kaikeyi’s ‘antahapura’ to Kausalya’s ‘antahapura’. There is not the least sign of vexation or disappointment in Rama. He is the same majestic person!
‘You are veritably a stone that is not in the least disturbed by any storm.’
Thiagaraja sings in his kirtan,
“Meru samãnadhiira varada Raghuveera
chootãmu rãrã mahã”
sãrasãra oiyãra nadalanu….
What does ‘sãrasãra’ mean?
In a blacksmith’s workshop there is a stone on top of which the iron that is to be cut is placed. This stone is called ‘sãrasãra’. Iron is heated and placed on this stone (‘sãrasãra’) and beaten. The iron breaks but not the stone. Rama! You are like this ‘sãrasãra’! Lakshmana, angry at the turn of events tells Rama, “You speak of Dharma. You say that it is Dharma to carry out the words of the father. But, shall I speak on Dharma? Is it not said that one should listen to the mother’s words? Mother Kaikeyi tells you -Let Bharata take up the crown. Do not go to the forest. I have the kingdom bequeathed to me by my father. We shall build a home and live there. Now is it not your duty to listen to your mother? Is that not Dharma?”

Rama explains, “Lakshmana! Do not think that you are smart. It is not Dharma to follow what is the easiest and less inconveniencing when one has a choice. When one has to choose between the words of the father or the mother, it is the former that one has to adhere to. That is Dharma. This is seen in Parasurama’s life. Parasurama’s father gave order to his sons to cut off the head of their mother. While the other sons refused, it was Parasurama who at once took up his sword and cut off his mother’s head. Highly pleased with his obedience, the father said to him, “ask a boon of me.”
Parasurama asked a boon.
‘I want my mother back!’
Tapasvi that he was, Parasurama’s father brought the wife back to life. So, it is only Dharma to listen to the father’s words.

Rama explains to Lakshmana, “Lakshmana! Bharata can rule the kingdom. But, it is only I who can assist my father in keeping up his promise to mother Kaikeyi. So, I have to help my father in this matter.”

Rama speaks of what is Dharma to Lakshmana while walking to his own ‘antahpura’.
What is ‘dãmpatyam’ (family life)? Where there is love between the couple even ‘dukkah’ (pain) becomes ‘sukha’ (joyful).
------- When the man returns from office the wife is in bed with severe headache. Though tired he attends to the wife. The wife feels so comforted with his touch that she feels the headache to be a boon rather than suffering. This is ‘dãmpatyam’. Pain becomes verily a boon.

Once, Rama, Lakshmana and Sita go boating. On the other side of the river Rama spots an ashram and instructs Lakshmana to take the boat across. A Brahmin lives there with his wife and six children. The Brahmin with a small plough in his hand welcomes Rama with a smile. Rama introduces himself as the prince of Ayodhya. Rama is surprised that he has never before seen the brahmin.
Rama speaks to the Brahmin, “I have never seen you. Have you never been to the palace?”
The Brahmin deftly changes the course of conversation.
However, Rama repeatedly places the question. After much coaxing the Brahmin explains, “I do not take ‘pratigraha’ (’dãna’ - gift/charity) from anyone. That is why I have never come to the palace. Brahmins have lost their ‘vãk’ (word) power by ‘sãpa’ (curse) and hand power by taking ‘pratigraha’ (extending the hand to receive ‘dãna’).

The Brahamin shows the small plough in his hand. He informs Rama, “I grow various medicinal plants and somarasa plant. Brahmins come here and take whatever they need. They place something in the corner. I do not know what and how much. With that I lead my life.”
Rama is astounded and happy, “This kingdom is blessed with the presence of a Brahmin as you.”

At the time of his departure to the forest, Rama decides to give away his things in ‘dãna’. He does not touch anything of the kingdom, for, he is no more the Prince of Ayodhya. During his life at Ayodhya, people from various walks of life had presented gifts lovingly to Rama. All these articles are given away. It was at this time that the Brahmin pays a visit to Rama. He calls out to Rama, “Hey! Rama!” Rama recognizes the Brahmin at once.
The other Brahmins feel aghast at the behaviour of this Brahmin. All of them know him and they think, ‘Why is this Brahmin behaving in a crude manner. Does he not know how to hold himself in the presence of the Prince?’

The Brahmin arrives at a time when almost everything had been given away. There were thousands of cows standing afar. Rama said to the Brahmin as if to test him, “Oh! Brahmin! Throw the stick with your left hand and you may have as many cows as the stick covers.”
The Brahmin at once folded up his dhoti and threw the stick. It crossed the line of the thousand cows and fell. It did not fall flat on the ground but pierced the earth and stood erect! All the other Brahmins were amazed. Rama desired to show the worth of this Brahmin to the other Brahmins. Rama was well aware that this Brahmin did not take anything in ‘dãna’. However, Rama desired to give him something. Rama desired to give him something without seeming to transgress the discipline the Brahmin had set for himself. So, Rama gave him the cows in this manner.

Since Rama seemingly tested the Brahmin in later times he was tested by Sugreeva three times!

Guha rushes to meet Rama on learning of his arrival. He had already heard about the happenings at Ayodhya. Guha offers his own kingdom of forest to Rama. “Rama! do not think you are kingdomless. I will only be very happy if you would sit on this throne and rule the forest. I shall be by your side to undertake your orders.”
Rama feels touched to tears by Guha’s words. However, he softly refuses Guha’s offer.
Guha then offers Rama loads and loads of fruits and other forest items. Rama refuses them with the explanation, “Guha! I am not the king of Ayodhya. Only the king can accept the offerings of the citizens.”

While taking leave of Sumantra, Rama requests Sumantra, “Inform my mother Kousalya that we are safe in the hands of Guha, the hunter king of the forest. Tell her that Guha along with his men is taking care of us.”

If you have earned lots of 'punya' (merits) or done a little Bhakti you can see Bhagavãn!

On reaching Bharadwãja Muni ashram, the elderly Sage advices Rama to stay there. “This is a Kshetra (Holy Place). You can spend the 14 years here happily. We would only be too happy to have you here.”
Rama points out to the Sage, “One should not stay too long in a Kshetra. If one did, he would lose out on the greatness of the Kshetra. One should visit a Kshetra now and then for short period. On returning home, one would remember with joy the time spent there - how good it was to bathe in the Ganga, visit the Temple, do japa, dhyana and so on -
If one lived on in the Kshetra for a long period he would lose out on its value.
(Brahmasri Athreya said with a smile, ‘he would begin to bathe in hot water and stop bathing in the Holy Ganga!’ )

Bharata asks Rama, “Oh! Brother! You wish to take all the credits while you wish your brother Bharata to face the curse of all! Please return to the kingdom and accept the throne.”
Rama speaks to him of the Dharma to keep up the promise that their father had given to his mother Kaikeyi and promises to return to the kingdom to accept the throne after the stay in the forest for 14 years.

Bharata takes Rama’s Pãduka and placing it on His head returns to the kingdom. Performing ‘Pattãbhishekha’ to Rama’s Pãduka, Bharata rules Ayodhya, awaiting Rama’s return.

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