This secret illuminates the unique familial relationship between the author of the Ramayana, Valmiki, and its heroine, Sita. Valmiki, literally meaning "born from an anthill (Valmikam)," is deemed the son of the Earth Goddess (Bhumi Devi). The scriptures identify the Earth Goddess's ears (Sruthi) as the anthills. Sita (Janaki, Vaidehi, Bhumija) is the daughter of the Earth, having been found by King Janaka while plowing.

Since both Valmiki and Sita are children of Bhumi Devi, they are considered elder brother and younger sister. Rama strategically left Sita near Valmiki's ashram during her pregnant exile, sending her to her "brother's house" for protection. The title Her Ears That Speak refers to the belief that the Ramayana itself, written by Valmiki (the Earth's ear), constitutes the narrative that the Earth Goddess conveyed.

This secret reveals that the entire Ramayana is structurally woven around the 24-syllable Gayatri Mantra. Valmiki embedded the Gayatri Mantra by taking the first syllable of the slokas separated by exactly 1000 verses. The first syllable of the first sloka (beginning Tapasvadhaya niratam) is Tha. The first syllable of the 1001st sloka is Sa. The first syllable of the 2001st sloka (beginning Viswamitrasthu) is Vi. This pattern continues for 24,000 slokas, spelling out the 24 syllables of the Gayatri Mantra.

This demonstrates the profound antiquity and spiritual depth of the epic, confirming it as a sacred text (Sastra Grantham). Rama himself, during his Yatra with Viswamitra, performed a morning prayer (Japam) which commentators identify as the Gayatri Mantra.

This secret views Rama, Sita, and Lakshmana as the manifestation of the three sounds of the sacred syllable Pranava (A-U-M). A-kara (Rama) represents the Paramatma (Supreme Soul). M-kara (Lakshmana) represents the Jivatma (Individual Soul). U-kara (Sita) represents the bridge (Ananyaraka Sheshtva Budhayai) that unites the Jivatma with the Paramatma.

When the three walked in the forest, Rama walked ahead (Paramatma), Sita walked in the middle (bridge), and Lakshmana walked behind (Jivatma), physically representing the Pranava. This same triad is reflected in the Archavatharam (idol form) of Ranganatha (Rama's Kuladhanam or family deity). Ranganatha's shrine (Vimana) in Srirangam is called the Pranavakara Vimana.

This secret highlights the constant and often subtle presence of Garuda (Periya Thiruvadi), the Vahana of Vishnu, throughout the epic, acting as a guide and protector. Garuda's body is identified with the Vedas, where the Gayatri Mantra serves as his eyes and the Sama Veda as his wings.

In the Ayodhya Kanda, when Rama leaves for the forest, Kausalya blesses him by invoking the same two slokas that Vinata (Garuda's mother) recited to bless Garuda on his journey to retrieve Amrita. Garuda is credited with guiding Bhagiratha in his monumental effort to bring the Ganga to earth. In the Yuddha Kanda, when Rama and Lakshmana are bound by the serpent weapon, Garuda arrives and frees them, demonstrating his protective role throughout the epic.

This secret reveals how Vishnu's divine weapons and eternal servants took birth as Rama's three brothers. Lakshmana embodies Adisesha, representing unconditional service (Sheshatva). Bharata represents the Conch (Panchajanya), symbolizing auspiciousness and the sound that marks conflict. Shatrughna embodies the Sudarshana Chakra, symbolizing divine protection.

The prophecy fulfilled when Lakshmana (Adisesha) carried Rama's Padukas on his head, while Bharata (Conch) raised them to the throne, and Shatrughna (Discus) served them, confirming the divine retinue's dedication to the Lord's service.

This secret explores how Lord Shiva and Lord Muruga's divine presence are woven throughout the Ramayana, demonstrating unity within Sanatana Dharma. The breaking of Shiva's bow led to Rama's marriage to Sita, showing that Shiva's auspiciousness (Sivam) united them. Hanuman's burning of Lanka is compared to Shiva burning Tripuram.

Viswamitra narrates Muruga's birth story (Kumara Sambhavam) to Rama and Lakshmana, establishing Muruga as a universally important deity. The connection between Bharata and Kuhan (another name for Muruga) links devotion across traditions, reinforcing Sanatana Dharma's comprehensive nature.

This secret focuses on Hanuman as the indispensable "magical ingredient" that keeps the entire epic moving. Valmiki intentionally excludes Hanuman from early cantos, giving him a "grand entry" only in Kishkindha Kanda, after which he immediately "owns" the narrative.

The Sundara Kandam, describing events spanning less than 24 hours, is named "Beautiful" because four things connected to it were deemed perfect: Sita (the recipient), Rama (the sender), the message (flawlessly conveyed), and Hanuman himself (the messenger). Hanuman's mastery of Sanskrit, his logical reasoning, and his flawless communication culminate in his concise report: "Drishta Sita" (I have seen Sita). Rama acknowledged Hanuman's service was so profound that even offering him the three worlds would not suffice, ultimately offering the Sarvasvadana Parishvanga (the embrace that conveys the gift of one's entire self).

This secret emphasizes that Saranagati (surrender) is the central theme of the Ramayana, making it the Saranagati Vedam. The Lord states that Nyasa Yoga (synonymous with Saranagati) is guaranteed to grant liberation at the conclusion of the current lifetime, unlike Bhakti Yoga.

The Ramayana presents multiple instances of surrender throughout the epic, from the Devas' successful first surrender leading to Rama's birth, to Vibhishana's supreme example of perfect surrender. Vibhishana's surrender exemplified the five prescribed components of perfect surrender: favorable attitude, avoiding adverse actions, faith in the Lord's protection, praying for protection, and humility. Rama accepted Vibhishana based on his immutable vow: "I grant protection to anyone who surrenders to me even once, saying 'I am yours'; this is my vow" (Sakṛdēva prapannāya tavāsmīti ca yācatē | Abhayaṁ sarvabhūtēbhyō dadāmyētad vrataṁ mama).

This blog post is based on notes taken from the following video : Video Source: Watch on YouTube For a more detailed explanation, I highly recommend watching the original video.

These articles are based on discourses by Sri Dushyanth Sridhar, who renders discourses in English & Tamil on Rāmāyana, Mahābhārata, Bhāgavata, Vishnu Purāna, Bhagavad Gitā, Vishnu Sahasranāma, and Divya Prabanda in the upanyāsam, pravachanam, or kālakshepam style. Visit https://desikadaya.org for more information. These notes are presented solely for educational purposes to help viewers download and benefit from these teachings. Any incorrect interpretations or inaccuracies are mine and unintentional—please forgive me. For any feedback, please send an email.