~l PTt4l| H6

r ramaacatvriat
Forty Verses in Adoration of
Sri Ramana
4-( ~lPT9ll4F4 9(lP
4l P5(H4(lH l-6 \4l-6P6lt4+
vande rramaarer cryasya padbjam |
yo medarayad a bhnta dhvntam attya ||
Bd LlTt Pm B\Y] F]dd
LijR ANoV c WUQUaou
TRWkRjRl Tu\u.
I bow down at the Lotus Feet of the Master, the
Seer, Sri Ramana who showed me God shining
beyond the darkness.
The Seer is one who sees the Reality, the Truth.
He has the vision. Not only he sees, he has the
power to make others see in the same way.
The metre is madalekh.
~l PTt4l| H6
1. T4l |+=4l T9 (6l
T6Tl|+|+l56TH=9l
G4l(+l|966x4|4(l
494l(+Pl+(F46l +
kathy nijay kalua harat
karunidhinrua aila ju |
khaga vhana bhita tattva vid
va vhana mauna rahasya bht ||
Ru]m UL[p LpU`e L[Yu,
Bu] , @ NX \Yu,
@u] YL] WTs DQokRu,
UaNu U] U\Ts RjRu.
Treasure house of compassion, he resides at the
foot of the Aruna Hill. By his own conversation, he
removes the turbidity. He knows the essential truth
of the expositions of the one who rides on the swan.
He carries in him the secret of the silence of the one
mounted on the bull.
3 r ramaacatvriat
This verse, along with the nine following verses,
in the totaka metre, forms a whole composite
unit. All these verses, coming from the pen of
Sri Vasi shtha Ganapati Muni , hi s i l l ustri ous
disciple, the poet par excellence, describe the
unique qualities of the Master, both human and
divine. The tenth verse ends up with the declaration,
ramaena santham idam bhuvanam this world
has found in Sri Ramana its refuge, Lord and
Protector.
Ever since the sage of Arunachala stepped
into Tiruvannamalai (aruaailaju) more than
hundred years ago, he did not move out of it; he
continued to live there till the last, in the state of
Self Realisation that sprang upon him when he was
at home and still in his teens.
Like the many siddhas of yore who are reputed
to be still in the caves of Arunachala, helping
mankind unknown to the world, the Maharshi also
as the simple Brahmana Swami might have led a
life of serene seclusion somewhere far away from
the maddening crowd. But out of his boundless
compassion (karunidhin) towards the denizens
of the world, he chose to live on normally, a man
among men in the world, even after liberation
(jvanmukti), as a shining example of the godhead
incarnate in a human form.
vavhana is Siva who has the bull as his vehicle.
As Dakshinamurti, he imparts all knowledge in
silence. Sri Ramana carries with him the secret of
that silence. In his Brahmic state, he reminds us
of his father Dakshinamurti, abiding at the foot
of the banyan tree and manifesting the principle
of Supreme Brahman by his exposition in silence.
4 ~l PTt4l| H6
brhmym st hi t au t u pi t aram vat aml avsam
samsmrayantam, says Sri Ramana Gita.
khagavhanabhi tatattvavi d khaga means
a bi rd. Here it denotes the swan, the bird of
discrimination, which has the proverbial faculty of
separating milk from water. khagavhana is Brahma
whose vehicle is the swan. He creates the worlds
by his spoken Word. His word brings forth all the
worlds into existence. His bhita or expression is
the Vedas, the revealed knowledge. The essential
principle of the Vedas is in Praava, Omkra, the
meaning of which is imparted to Brahma himself
by Lord Subrahmanya who is identified with
Sri Ramana by the poet. Later on in this text itself
we find the following lines: omkrrtham updio
bhagavate vmanohrie you taught the meaning
of Pranava to Brahma.
The Maharshi was for most of the time indrawn,
steeped in the silence of the Self. He was like a
waveless ocean plunged into its own depth. But
that did not preclude him from having a casual
conversation (kath), interesting talk, recital of
past happeni ngs, autobi ographi cal i nci dents,
etc. The very vibrations emanating from his soft-
spoken words, uttered with tenderness, concern
and consideration, however casual they might be,
instantaneously cleared the whole atmosphere of
all turbidity and confusion. kalua harat All the
muddled thinking, confusion, agitation and doubts
vanished from the minds of those who surrounded
him. In his presence, the mind became clear, calm
and receptive to his benign influence.
5 r ramaacatvriat
2. Tl'PGB|Bl6Tl
TB4P(l(|+l
+7B(UTT 4l
6+TT8P(lP(Bl+
gaarmukhasrisabhguru
guasancayaratnamahodadhin |
ghanaghasahasrakarea yath
tanukacukaguptamahmahas ||
LQT RXe LVYd WYu,
QUj W LP X]Vu,
Xp U\ T TX
DPXp U\m DjRU Y]u.
Master of the assembly of scholars headed by
Ganapati, he is like a great ocean hoarding the
gems of excellent qualities. Like the sun concealed
by a cloud, he hides his great effulgence in his body
which acts as an armour.
I t i s sai d t hat Vi shnu rei gns supreme i n
Vaikuntha surrounded by nityasris: tad vioh
paramam padam sad payanti srayah; divva cakur
tatam. The suris, scholars, all the time perceive
the supreme step of Vishnu like an eye extended in
Heaven, says the Rig Veda. Around the Maharshi,
there was always an assembly of scholars, seekers
after Truth, the poet Ganapati being one of them.
6 ~l PTt4l| H6
All the scholars spontaneously looked to him as
their head. He it was, who recorded and compiled
their questions to the Maharshi and his epoch-
making answers and this was the genesis of the
great work, Sri Ramana Gita.
The sun is effulgent in the sky with his thousand
rays, sahasrakara. But he can be hidden by a cloud.
Likewise, the great effulgence that is Sri Ramana,
is concealed and protected in his physical body,
which acts like an armour, as his purpose is not to
dazzle his devotees but to enlighten them, while
living as one amongst them.
3. 6T |-4|+(T
9+l 9Tl4T(T
74|=6Pl+BPl|=9l
46|=6lTTlP69l+
caturea calendriyanigrahae
paun parakyaguagrahae |
chalavarjita maunasamdhiju
balatarjita bhkarakmaru ||
N-dm TL[ @Pdm DWYu,
\oQm JoYp \U dLu,
UVUt \m U] XVu,
V LU LTk RLYu.
7 r ramaacatvriat
Skilled in controlling the vacillating senses,
he is an adept in recognising the merit of others.
Reposing in a concentrated silence devoid of any
pretence, his strength is a threat to the terrifying
lust and anger.
The senses are always fickle and vacillating.
He exercises great skill in controlling them and
making them one-pointed. He always sees the
good in others, as to him all are the manifestations
of the One Self that is satyam, sivam, sundaram
true, good and beautiful. His concentrated silence
is not artificial; he does not cultivate it. It is so
natural and therefore full of strength. It can easily
be a match to challenge and combat the fearful
onslaught of lust and anger.
4. = BP4 9|946l
T|+ 6P|6 6l
H9T6+HNl9(l
T|9PltP|44l|4l (6l+
jahara samaye pariprayat
kahina vratam adritae carat |
jhaaketanaastra durpahd
kim tmavibodhavidhau dadhat ||
8 ~l PTt4l| H6
Dt\Tr Q Ytt LlTu,
St\Ym UXV VN lTu,
LU ]mLs @LQ [jRu,
AuU O] Udk RXu.
He arranges to feed the stomachs in time, while
practising his austere penance on the slope of the
hill. His heart is inaccessible to the arrows of Cupid
and he carries on with his labour of awakening the
Self.
Even in the midst of his austere penance and the
impersonal character of his dealings with men and
things and his general outlook on life, the Maharshi
was very particular that visitors to Sri Ramanasramam
should take food there. He evinced keen interest
in feeding not only the hungry stomachs, but
was pleased to see that any visitor, whatever his
status, availed himself of the opportunity of taking
a meal at the Ashram. When queried about this,
the Maharshi simply said that in early life he had
to continuously experience the pangs of hunger.
And the food taken at the Ashram is no mere food.
It is consecrated, sanctified by the very air of the
Ashram, permeated by the Maharshi spirit.
ki means hard l abour, especi al l y of t he
agri cul tural type. Fi rst the ground has to be
prepared, the land made arable, the soil has to be
tilled, manure has to be applied, the seeds have
to be sown, irrigation has to be carried out, weeds
have to be removed in course of time, etc.
9 r ramaacatvriat
tmavibodha, awakening the Self is as laborious
and time consuming as an agricultural operation.
Al l t he st eps of cul t i vat i on have t o be gone
through. Sri Maharshi is constantly engaged in the
stupendous labour (ki) of bringing about Self-
awakening for the whole world.
5. 4lT4l||+| 66l
T6lPB+ B9l46l
F4Hl 5|THl6Tl|-66l
4P=|Bl==9l (6l+
bhavabhkaravrinidhi tarat
karatmarasena suptravat |
svad dhikatalakntibht
bhayam aghrisarojaju harat ||
TVeLW TYdLPp LPk tTu,
RUWd LVk RTj WjRu,
RiU kRo R] SdLp
RiUX WPYo LlThTYu.
He crosses across the terrifying ocean of Existence.
His lotus-like hand suffices as a good utensil for his
use. He removes the fear of those who resort to his
lotus feet, with his gaze, very cool and lovely.
10 ~l PTt4l| H6
The Maharshi will be the last person to give
trouble to anyone on his account. He is quite
independent and looks after himself. He believes
in self-help and relies on his hands for carrying
out his chores.
None is afraid of himself. Fear rises only from
a second person or object dvityd vai bhayam
bhavat i . When one resort s t o t he f eet of t he
Maharshi, immediately the cool and lustrous gaze,
emanating from him, closes the gulf between him
and the devotee and establishes an intimacy. In
that state, there is no place for any fear.
6. +P6lP|6|P6l |+|+l
+6l9|4++B||+l
4|6P6|6 9|9l46l
9|6 6Pl |4|+4l46l+
namatm atibhaktimat nidhin
ghanatpa vidhnanasannidhin |
yatidharmatati pariplayat
paritaca tamo vinivrayat ||
@uT YQeYod L V]u,
uTXk Wjk V^k Vu,
\d LXk Re tTu,
@\Y [ @Lt VsYu.
11 r ramaacatvriat
A treasure to those who bow down to him with
exceeding devotion, his presence drives away the
intense misery. Maintaining the tradition of the ascetic
code of conduct, he puts an end to the gloom all around.
For his devotees, he is an inexhaustible treasure.
His very presence chases away the suffering,
however intense it may be. True to an ascetics
tradition he practises an aloofness and detachment
in all things; but that does not preclude him from
putting an end to the pervasive gloom all around.
7. T|T+l4T4'4Tl6l
|T6l- |94Bt4|(6l T6l
4Pl+4Hl(46l B|G6l-
P4Pl+66|4+46l+
phainyakavarya guaughabht
bhait priyasatyahit bhaat |
bahumnavad ayat sukhitm
avamnatater avidnavat ||
A N`u BNQ W,
X iU R\ WlTu,
YU ]jRp Urf \Ru,
@YU ]jRp @LmY PRYu.
12 ~l PTt4l| H6
He carries with him a stream of virtues, fit to be
extolled by the leader of the serpents. He speaks
words that are endearing, true and helpful. He
does not derive pleasure in being honoured, nor is
he disheartened when insults are heaped on him.
His good qualities and virtues are so many, that it
requires an Adi Sesha, the king of serpents with his
thousand tongues to describe them. It is a poetic way
of expression to bring home the fact that his virtues
are innumerable. When he speaks, he does not hurt
anybody. Sarcasm and cynicism find no place there.
Only words that are helpful are spoken. They are
pleasing, at the same time truthful. When honoured,
he is not elated; when insulted he is not pained. He
takes both of them in his stride.
8. 4|6+lP|9+ THlB-
-P|6+l |6+l|H6|4l
(l 9P(F4 B(l 4(6l
|+(6l-6Hl4B(|6+l+
yatinm adhipena kugra-lasan
matin dhtinita cittabhuv |
lahar pramadasya sad vahat
nihatntara trava sahatin ||
13 r ramaacatvriat
VLh LTu, Uo dLu,
UR]]j \Xp Yu [eYu,
tTW ]kRl Tdp [lTu,
DhTL V RjR Wu.
Head of ascetics, his mind is sharp as the tip
of a blade of grass. By his steadfastness, he has
destroyed lust in the mind. He has annihilated
the host of enemies inside and carries with him
all the time the billow of intense bliss.
His mind is very sharp and is quick to take in
and react. There is no place for lust in it, as he is
undaunted in his steadfastness. The proverbial
enemies present in every one to hinder their inner
progress, viz., lust, anger, covetousness, delusion, pride
and jealousy have been put to rout. As a result, he
carries with him all the time, the billow of intense bliss.
9. 4t9(P-4=+lB
F4T|t4 9 =46l
PP6l|(6+ |(6+ B6l
|+|(6+ T9Tl (4+
bhagavatpadam anyajansulabha
svaguair adhigatya para jayat |
mamatrahitena hitena sat
nihitena gaaprabhu hdaye ||
14 ~l PTt4l| H6
@uVod LhP TLYj TRUR
Ru]e QjRt \t \oYu,
UUR u Uuod LsYu,
LQT VpD[j jRl Tt\u.
By his own virtues, he has won the pre-eminent
appellation of Bhagavan, not easily available to
other people. He has no sense of possessiveness,
pride or my-ness. Friend of the good, he is held in
the heart of Ganapati.
It is normal to refer to a man of God as yati,
ii, muni, sri, etc. Very rarely he is referred to as
Bhagavan unless people see him as God, Almighty,
Bhagavan himself, his manifestation on earth. It
is said that the word bhaga is used to denote the
following six qualities entire divinity, valour,
fame, opulence, knowledge and dispassion.
aivaryasya samagrasya vryasya yaasah riya
jna vairagyayoscaiva am bhaga itra
The possessor of bhaga is Bhagavan. No wonder
the world, recognising the divine virtues present
in Sri Ramana Maharshi, hails him as Bhagavan.
15 r ramaacatvriat
10. Tl=lP|9 t4=6l
Tl64l|B6Pl64
+496l +-T6l
PT+ B+l|P( 4+P+
dharadharajkam api tyajat
dhara tala vsi tamodhutaye |
naraveabht nagarandhrakt
ramaena santham ida bhuvanam ||
RXm YYo Ts eLl
RW ULsU \k YkRu,
U PeLs L]m WUQ]
RW V]ju R\ VU.
God Skanda who pierced the Krauncha Hill,
has now abandoned even the lap of his mother,
the daughter of the mountain, and has come down
in the guise of a man, Ramana, in order to chase
away the darkness of ignorance of the denizens of
the earth. This world has found in Sri Ramana, its
refuge, lord and protector.
One of the exploits of Skanda is that he pierced
the Krauncha Hill with his arrow and broke it
to pieces. The incident signifies the shattering
of t he i nert , hard, dark mat t er wi t h t he ray
of consciousness emanating from the Divine.
Matter and spirit are not, as generally believed,
16 ~l PTt4l| H6
antipodes. Spirit is involved in Matter and has to be
manifested from Matter. This is the story of Parvati,
the Chit Sakti, force of consciousness, manifesting
as the daughter of the inert, hard matter of the
Himalayan Mountain. Skanda is the son of Parvati,
Saktisuta, the offspring of consciousness, taking
delight on the lap of the universal Mother in high
heavens. But responding to the earnest call of
suffering humanity, he abandons his high status
and descends on earth in the guise of Sri Ramana
to put an end to their misery.
And man recognizes God only when he comes
down as man, in his own form.
11. 9(|H+4 4+ 4lBB-
HT+ 4|76Tl|4Hl|+l
4(|HT+ +49l|Tl
|H|G4l(++ 6P=46 +
paradeineva dhavalena vsasa
akalena veita ka-viobhin |
vara-deikena nara-vea-dhri
ikhivhanena gurumat jagad bhavet ||
TWR Tp BPp Ys[d LYQk
RjRk RLjRUu, UR Y`m
iP UpYL]u, DXL]ju YYu.
17 r ramaacatvriat
The God whose mount is the peacock has taken the
guise of a man wearing a bit of white cloth, tied round
the loins, in the manner of a wandering mendicant.
The world will find its Master in this excellent guide.
Paradei, literally means belonging to another
country, and consequently ignorant of local
customs and dress regulations. Bhagavan himself
is truly a paradei, hailing from another country, a
stranger to this world of mortals. He has come down
from the country of immortals, Guha incarnate as
man, an immortal amongst the mortals martyeu
amartya, in the words of the Veda. The verse is in
the metre manjubhii.
12. H6l6T=ll4 +|UTOl|T
+Pl Pl4lP+!4l4 4 6lTl4+
atta guajlya naihika brahmacrie |
namo mymanuyya gurave trakraye ||
QdhPjRd LPkRYm, jVlWyUNm,
UVURm, RWL^maUe d
SUvLWm.
Salutations to the Master, the enemy of the
demon, Taraka, the illusory man, to the one who has
transcended the net of attributes, constantly poised
in his movement in Brahman.
18 ~l PTt4l| H6
The superficial meaning of naihika brahmacri is
an avowed celibate. Brahmachari is one who has
his movement in the Brahman, as his uninterrupted
poise nih. He is not caught in the snare of
attributes guajl, but has gone beyond them. His
human form is an illusion, my. He is verily God.
The verse is in anutubh metre.
13. 4l+l4l + T|T+l T9|6- Hl+l4 + F4T(l
9l+l4 ||6-P(-|(6 + F6-4lP6P
l+l4 9PHl- B44Bl +4l 4lTl6l
4lB Hl T|l Tl |9 4+ 4l l| - T 6-+
ynytra na kekin kulapati
snnya na svarad
pnya kitibhnmahendra duhitur
na stanya-dugdhmtam |
gnya pramathevar savayaso
naivtra vbhto
vsa oagirau karoi bhagavan
kraucdri bhetta kuta ||
EoVm DjRU Um BeX;
W PtYu LeLm BeX;
TLl ToY XlT XX;
IjR WVd LQeLs ThX;
19 r ramaacatvriat
Q hYo VY eX;
LjR Ttd WgNe PkR
LP[! NQp YYn V?
The head of the peacock family is not here for
your conveyance. The celestial river does not flow
here for your ablutions. For drink there is nothing
like the nectar of milk from the breast of the
daughter of the Lord of the mountains. Here are no
hosts of pramatha of equal age, carrying the vn to
sing to you. O Lord! The breaker of Krauncha Hill!
How is it that you have taken your abode on the
red mountain?
Arunachala is the red mountain. Red is the
colour of fire. Red is the colour of the dawn. Here in
Arunachala, Siva is in the form of the element fire,
while the mountain itself is said to be an extinct
volcano. The dawn of illumination has broken here
for so many seers and siddhas.
In Hindu mythology, every god has a favourite
vehicle. The vehicle of Skanda is the Peacock, the
symbol of victory.
The celestial river referred to is the Ganges.
Skanda has a special relationship with the Ganges,
as he is said to be born also from the waters of the
river. He is famed as the son of Ganga, gngeya.
In Arunachala, the presiding Goddess in the
temple is aptakucmba, the mother whose breast
has not been sucked. As she has not produced
both her sons, Ganapati and Skanda in the manner
of the humans, she does not suckle them either.
20 ~l PTt4l| H6
So here in this ketra no breast feeding is possible
for Skanda. When Siva dances, his hosts known as
pramatha gaas also dance and sing. Those amongst
them of equal age with Skanda, the poet says, play
on the v and delight their friend Skanda.
The poet wonders how in the absence of all
these accustomed comforts, Skanda has decided to
abide in Arunachala. As Skanda is agnibh, born
of the fire, and as Arunachala is the seat of Fire,
perhaps Skanda has decided to stay at the place of
his father, which exactly the Maharshi did.
This and the following nine verses are in the
metre rdlavikrditam.
14. 9T 41PPl4lB|4(- 9lTl + H4l4
Pt4t4 + 96l|T+l 96+l 9lH4 +l|T+lP
49l5 9+9 P+4+97l(+ =9l-
P-6l+P9|9 6lT|9l 14 F6-4(l4l(6-+
eka vaktram umkavsaviraha
pau na aktyyudha
martyatva na patkin ca ptan
prvadvaye nkinm|
veola punarea mugdha nayana
pracchdane bhjum
antardhnam upaii trakaripo
kva stanyadydata ||
21 r ramaacatvriat
ILe LiPn; DUU kRn;
YpL -X; UPm iPn;
LPu B\k RYo TPX;
RXjR TUWo ToYV Rtt\q
YPm Tm; Jo R]m TV Pk
ReMu Ik LsY? RWLkRL]!
You have only one face. You are separated from
the abode of Umas lap. There is no weapon, akti, in
your hand. You have become a mortal. On both sides
of you there is no army of the gods with flags aloft.
Enough of this guise by which you hope to conceal
yourself from the artless eyes of the denizens of the
earth! O Foe of Taraka, where will you disappear
from the co-sharer of your mothers milk?
Skanda has six faces, while the Maharshi has
only one face. His usual seat is on the lap of his
mother Uma, which he has now abandoned. He
has been renowned as the Immortal amongst the
mortals; but now he is born as a mortal. His famous
weapon, the akti, the symbol of force is absent
from his hands. And as the commander-in-chief
of the gods, he should have the army by his side.
Thus the god has disguised himself leaving behind
all his usual characteristics.
The poet, Vasishtha Ganapati Muni, had been
conscious from his birth that he was an incarnation
of a port i on of God Ganapat i . He had been
throughout conscious of his divine personality and
so he could easily spot out his brother, Skanda,
whatever might be the disguise. It is alright for the
22 ~l PTt4l| H6
people of the world to be deceived by the effective
disguise of Skanda as Maharshi, but Ganapati had
been suckled at the same breast of Uma, along with
his brother Skanda and nothing could escape his
eyes.
dyda coparcener. Here Ganapati calls himself
as stanyadyda, coparcener of the property of the
mothers milk.
It has to be noted that only in Arunachala, the
Mother Goddess has been depicted as aptakucmb,
but in other ketras her conduct is depicted as that
of any human mother.
15. T|Hl|4(l 9-B |6 9l|+4&l 9
Bl- T||(6l6 6|4l T5-4=|9T 64
B4-6 PTl|l+ P+=Pl4 =l6- |6l
|lFt4l ||=l9l|+4 =l+|-6 ( 4 (P +
kecid yogavid purasara iti
prajni buddhy pare
sdhu kacid ittare gurudhiy
kepyaghri padma tava|
sevante ramabhidhna manuja-
kemya jta kitau
dvitrs tv girijkaphanilaya
jnanti deva guham ||
23 r ramaacatvriat
X] VL RpY ]um,
X]f \kR O Vum,
N Y]m, Y] gXo
Nj RPYo NY UXW;
DUU \Lu WUQl TVPu
URo SX\ Ut \]]u
Yo Yo @Yo D]V.
Some serve at your lotus feet as the forerunner
among the knowers of yoga, some with the idea of
a great jni, others as some saint and a few others
as a Master. O, one known by the name of Ramana,
born on earth for the welfare of mankind! Only two
or three recognise you as the God Guha, reposing
on the lap of the mountains daughter.
During the lifetime of the Maharshi, only two or
three people had personal realisation of his avatar-
hood and proclaimed the truth to others. Only from
them the idea had spread to others that Maharshi
is an avatr of Skanda. The poet feels happy that
this rare realisation has been vouched to him and
he has been fortunate to be one of the two or three
people who could recognise the Maharshis avatar-
hood. The implication is that the Maharshi is much
more than a forerunner amongst the knowers of
yoga, a great jni, a saint and a Master. He is the
Sage of the age, the avatr, the descent, the God
incarnate on earth for the welfare of mankind.
24 ~l PTt4l| H6
16 TllP9l|(Hl 46 4lTlP+l(l|T
6l6l4l-49(7PH6P6 |T|6 t4(l4 PGP
74UF4lH B(l(F4 66l 9l8l5|B ll4l6
BO'4 T|+U6lP|9 6- B4l|T- t4 T-+
okrrtham updio bhagavate
v manohrie
ttypyupadeum udyatam abht
kicit tvadya mukham |
jyehasydya sahodarasya gurut
prptosi dhgauravt
subrahmaya kanihatm api gata
sarvdhika tva guai ||
Y U]LW]m WUtl WQYl T[
@j]; u YR]m RRdm DTRdLf
Nt Vu\; @WjRp Bu @iQde
Y]n. B[V]m, lWyUiV!
QeL[p V Vok Ro u\n.
You expounded the meaning of Om to the Lord,
the captivator of Sarasvatis mind. Your mouth was
intent on imparting something to your father too.
By your weighty wisdom you have now come out
as the Master of your elder brother. Though you are
junior, O Subrahmanya! You have by your merits
out-stripped all your elders.
Hl
25 r ramaacatvriat
Sarasvati is the repository of all knowledge. The
captivator of her mind is the God Brahma. So there
should be nothing unrevealed or unknowable to him.
But even to him Subrahmanya had to expound the
significance of Omkara, the great mystic syllable used
to express Brahman. Thus he became the Guru of
Brahma. He became Sivaguru, the Teacher of Siva. His
tender mouth imparted some teaching to his father,
Siva himself. What he told Brahma is well known, the
meaning of Omkara. What he initiated his father, the
great Siva, into, even today remains a mystery. That is
why the poet has used the word kincit, something not
known. Now Ramana, Guha incarnate, has become a
preceptor to the Muni, Ganapati incarnate. Thus he
has become the Guru of all elders, Brahma, Siva and
Ganapati, though himself very junior.
17. 4t94 ~|69l(|H|9Tl 9l4+l5\4l6(6
9l6 4lTl|46|6|P- Hl9(- H-
6tB9t4|Gl4+l6=9l Pll4|B(lB+
(4 t4lP 9|64l6 +6+l l4lTB+l96+
yat prva rutipradari dhiao
dvaipyanodhyruhat
pacd bodhakalvidhta timira
akpaha akara |
tat samprat yakhilvan talajum
cryasihsana
deva tvm prativkate naratano
grvasenpate ||
26 ~l PTt4l| H6
u]o, YRdLWQo @]]m
V^m, u]o, O]jRp B[VeL[kR
NeLWm tkR @]jXu ANoV
eLR]m, B\Y! URl Tm @UW
^]Vm Du] FoSdu\.
The throne of the Teacher of all the denizens
of earth, once mounted by Vyasa, whose intellect
saw the other shore of the Vedas, and later by
Sankara who removed all doubts and drove away
the darkness of ignorance with a fragment of his
illumination, now awaits you, commander-in-chief
of gods, God embodied in a human form!
Dvaipyana, literally, born in the island, is
an appellation of Vyasa, whose fame rests in his
classification of the Vedas. Later Sankara came,
removed all doubts about the Sanatana Dharma,
and using only a fragment of illumination, dispelled
the darkness of ignorance. The total personality of
Acharya Sankara is still not known to the world
and neither the extent of his realisation. He did so
much in his short life using only a fragment of his
illumination, bodhakal, in his writings to dispel the
ignorance all around. In the considered opinion of
the poet, only Vyasa and Sankara could be called
jagatgurus so far. Now this title of jagatguru has
found a recipient in the Maharshi and the throne
of crya has been long vacant. It is in the fitness
of things that the Maharshi should occupy it and
carry on in the glorious tradition of Vyasa and
Sankara.
27 r ramaacatvriat
18. P +lHP9l6 |4+ 94lT 9l96-
9l+ 9|6l |l 9| Pl Bl4PlT =+-
Bl4 9PHF4 |96- B-((7ll 6
l9- T 64Pt4 T |T6 t4lP-6l T- B6lP +
dharme nam upgate tribhuvane
parykule ppata
prajne parito gir pathi mudh
sacryame janai |
sadbhve paramevarasya ca pitu
sandehaol gate
dvpa kaitavamartya kekituraga
tvm antar ka satm ||
@\m @t\; U\jRp Xe LXdiP;
UdLs DiU O]jR h YnYRkR
YTt]o; FkR TWUNm D[]
Fu\t\]o; UPYP! UW YL]!
SpXodLWi D]Vu V[o?
Now, when righteousness has been destroyed,
when the three worlds are in the turmoil of evil,
when people vainly bandy about knowledge in
terms of words, and when the very existence of the
Supreme Lord, the Father, is in vacillation and doubt,
who else but you could be the refuge of good people,
O Peacock borne, in the mask of man!
28 ~l PTt4l| H6
Conditions on earth have become so bad that
all right-thinking people have been longing for
Divine Intervention. At this point in time, you are
the descent of the Godhead, the avatra. You are
the saviour of mankind. You are the sole refuge.
Atheism has spread far and wide. And those
who profess to know, think that by discussing in
words like knowledge they will attain knowledge.
The age of realisation has given place to the age
of polemics. Now a person like the Maharshi has
to take us back to the age of Self-realisation and
demonstrate to us the Existence of God.
19. 4l4 64 |4PF6 T6Tl Hl|9 (l6 T
!4F6 5F6 BP HP- |96 9(\4l+ |T 6lHP
TlPF65F6 |4|(6l |4+P6l l |T |(6l
FT-( 7TP+ !4 |T + BP4 T|6 BP lB +
vairgya tava vittam astu karu
aknoi htu katha
dyastestu samudyama pitpada
dhyna ca ki tdam |
kmastestu vigarhito vinamat
rak ca ki garhit
skanda cchadmamanuya kim nu samaya
kacit samudvkase ||
29 r ramaacatvriat
YiPU D] fNpY Um
LQV dLjRU? S]m
Vt SVUu \m SmTu TR]
YeM] UU? l]d YlT
Vm YQeYod L[p YjRt
TXR? UPm DLkR LkR]! Bum
LXUu\d L [V?
Let dispassion be your wealth, but how can you
abandon showing compassion? For you, directed
effort may be blameworthy, but can meditation on
the feet of the Father be in the same category? Let
desire be contemptible in your case, but would you
on that score withhold the desire to protect those
who bow down to you? O Skanda, masked as man!
Do you yet bide your time?
It was the Maharshi who said in one of his lyrical
writings:
To be silent like a stone without blossoming
Can it be silence true, my Lord?
The mission of the Maharshi is to live as a
liberated jvanmukta, a man amongst other men.
His ascetic qualities like dispassion etc., should not
come in the way of uplifting mankind. Because the
very purpose of his avatra is to show compassion,
preach devotion and offer protection, the Muni
prays for the Maharshis speedy intervention.
30 ~l PTt4l| H6
20. 4l|( T4l( P49 6 +6- 9 9\6l
Hl-6 4+ =(l|( 9|6l 4F4 BB6 B6lP
Bl(4T BP|-46l 4|PPl 9l8l 6lPTl-
Hl-6-9+ |4HP(l (4l 4l+lB6-+
dra yhi kuvda dharmava te
neta para pagut
durbhrnte bhuvana jahhi parito
vardhasva sasat satm |
sodaryea samanvito bhuvamim
prpto gurugrma
rnta puranetra vibhramaharo
devo bhavnsuta ||
RiPYRU! Xf Np; @\Um G\!
ok p; UXlT! Bl RXm e;
SpXo Y! Su Ve; _ UkRu,
WNeLVe W_u, NRWPu L t\u.
Get away, crooked argument! O Bull of
righteousness, you will not be lame any longer.
Leave the world, bewilderment! Everywhere
may the tribe of good men increase! The Master
of masters, the Lord, the son of Bhavani, the
vanquisher of Sura has come to this earth
accompanied by his brother.
The world is full of crooked arguments which
mislead and conceal the truth. All these will go now.
31 r ramaacatvriat
dharma, righteousness is symbolised as a Bull. It
is said that in Satya Yuga, the age of Truth, it stands
firm on its four legs. In Treta Yuga, it becomes lame
in one leg, in Dwapara Yuga it becomes lame in two
legs and in Kali Yuga it stands only on one leg, the
other legs being maimed. Hereafter righteousness
will be put firm on its feet.
srntahpura-netra-vibhrama hara, one who puts
an end to the sportive play in the eyes of the
wives antapura of Sura. A poetic way of saying,
vanquisher of Sura. Sura was a great asura whom
Skanda vanquished. Here the meaning is that the
avatra puts an end to all evil forces.
The poet feels that as he has come down on earth
from God Ganapati, the Maharshi has also come
down on earth at the same time from God Skanda.
The descent of the Divine brothers holds for the
world all hope and promise.
21. =-PFl+P4l-4 8P(Pl 4l (Pl64l+
6l+l 6l 9|4|4lPltP4 4l lB6
(( B4|P( = |44l(l44 4- 9lB-
t4TF6 6P|6Pl+P6 4l(Hl6P+
janmasthnam avpya guptam ahamo
yo bhedam dhtavn
bhtn carat pthagvidha dhiym
tmaiva yo bhsate |
32 ~l PTt4l| H6
deha sarvam ida jagacca vibhavd
kramya ya prollasat
yekas ta gurumrtim namata re
lambodarabhrtaram ||
@LkR dm DsPtl TRm jl
TXj oLu AjUYe XTY]n,
DPm DXm @]jm NdVp Vj
IY] VUY]d LQTNRW
WY]l Tu.
Having arrived at the secret birthplace of the I,
he has cast away the differentiation. He shines verily
as the Self of all animate beings having distinct
and divergent conceptions. He is resplendent as
the one seizing by his glory the body and all this
universe. Oh ye men! Bow down to him, the brother
of Ganapati, the Master, embodied.
The brother of Ganapati is Guha. He has taken
the embodiment as our Master. He has dived
deep into the secret source of I and found the
uni t y underl yi ng al l creat ed bei ngs, i nspi t e
of the apparent differences. His illuminating
consciousness takes hold of the whole body and
all this universe.
33 r ramaacatvriat
22. H-64 4|(|46|6|P 74l|6P4 HlH6
Fl+ 9l-4 |4l=6 |4+P6lPl+P-P4+
974|-4HP9l(PB|6 4l |4HF4 9l 9-
6FP ~lPTl4 lT4 HlTF4 ( +P-+
antaryaca bahir vidhtatimira
jyotirmaya vata
sthna prpya virjate vinamatm
ajnam unmlayan |
payan vivam apdam ullasati yo
vivasya pre para
tasmai r ramaya lokagurave
okasya hantre nama ||
Dsm YVm B[hm Is[ UVUm
NYRj R]m Tt, @Vo Bk V
UjR @Yu; DXLm Vm Sdtm,
DXtLlTt TWmT[ Xm WUQ B\
Y]m DXLVu TRm Tt.
He is resplendent, having arrived at the eternal
status of Light which chases away the darkness
inside and outside. He strikes at the root of
ignorance of those who bow down to him. Even
when he perceives this universe, he is beyond it,
on its other shore, shining. Salutations to such a
One, to Sri Ramana, the Master of the worlds and
the slayer of grief.
34 ~l PTt4l| H6
Like any other human being, he sees the universe
and partakes in its dealings. At the same time he
is stationed beyond it and so is able to remove its
sorrows. As he is all the time stationed in the Light
Eternal, darkness and ignorance are dispelled
immediately.
The f ol l owi ng t en verses are i n t he met re
naramanoram.
23. 9B6l|(6- H|4l|T6P
PT 6 BTtT6 P T6P+
prasaratd ita ubhavilokitam |
ramaa te sakt phalatu me ktam ||
Jo Lp Ciu oSd L
FtT, WUQ StTVu TL.
O Ramana, cast thy auspicious glance on me,
once. May my action bear fruit.
No action, by itself has got the power to give
the result. Only Divine Grace bestows the result.
And the Grace is quickly brought about by the
auspicious gaze of Bhagavan, even when it is
directed only once.
35 r ramaacatvriat
24. PT =|-P+lP|4 4l+ 6-
H|( HlH4F64 P(l+6-+
ramaa janminm ayi bhavn guru |
abhida ayas tava mahn uru ||
DoL[]ju , WUQ!
DVokR VLu\u DXX s[m.
O Ramana, thou art the master of all those who
have taken birth. Great and vast is thy intention,
which does not differentiate.
Sri Ramana takes in his fold all those who have
taken birth in this world and guides them as Master
without making any distinction amongst them.
25. =(( 9- FT|6 P 4P
B(|( |l 64 |4BH4P +
jagad aha para sphurati me trayam |
sadabhida gir tava visaayam ||
DX\Yo D[Ti UVUn
BXm DuYdLp F]dX HVU.
36 ~l PTt4l| H6
Undoubtedly, by thy word, the universe, I
and the Supreme, these three sparkle in me as
undifferentiated Existence.
This realization has been effected by the potent
and powerful word of the Maharshi, which springs
forth from his own direct realization.
26. t49(H6l |6 B|4(l
P|4 |+-44l B((Pl|(l+
tvad upadeato galati savid |
mayi niranyay sadahamor bhid ||
DuUVXp @]V YYp
SV [uV ]VXm YtU.
Arising from thy teaching, by the exclusive
understanding present in me, the difference
between Reality and the I melts away.
The teaching of the Maharshi brings forth the
exclusive understanding in a person. When it
comes, the difference between the I and Reality
vanishes very smoothly, without any effort.
37 r ramaacatvriat
27. H(|P 4l5-6 F6PP |(
H+4P l F64 T9l 4|(+
ahami yontaras tam amala hdi |
anubhavema bhos tava kp yadi ||
@Lj [m @UX] [jR
@LX Ym, Du @[ Ru.
Sire, if thy grace is there, we will experience in
our heart that spotless one inside the I.
The experience does not come by any personal
effort, sdhan. It is effectuated only by the Grace
and compassion of the Master.
28. + T6Tl T F64 |4(l96
(46=B- B(=4 6+
na karu guas tava vidmpate |
hdayatejasa sahajabhaiva te ||
@u QX, @Oo Rm @T!
BRVl Tu BVpT VY.
38 ~l PTt4l| H6
O, the lord of the learned, compassion is no
attribute of thine. It is verily the natural splendour
of the light in thy heart.
I t i s usual t o say t hat compassi on i s t he
attribute of the Maharshi and he employs it for the
upliftment of the disciple. This is not true. He does
not make any special effort. The natural splendour
of the light in his heart acts spontaneously and
does the work.
29. 64 6+ 74t4+ |4H6l
64 l66l B|6 lF46l+
tava tanur jvalat yanagha vidyut |
tava dg tat lasati bhsvat ||
@]L]! u] \du U;
B]]]f Pu FXXl ToY
O Spotless One, thy body is ablaze like a flash
of lightning. Thy extended vision shines like the
brilliant sun.
The Maharshi is verily a conflagration destroying
all darkness and ignorance.
39 r ramaacatvriat
30. T4|6 P+F64 |4l (l
t4P|B B-66 |4|B6l P(l+
kabalita manas tava vibho hd |
tvamasi santata vilasito mud ||
Du[m U]jR eV PVn!
DYLj Rum IoY V.
O Lord, thy mind is made a morsel by the heart.
And thou art constantly radiant with Bliss.
All the mental activities are swallowed by the
heart. There is no mind, only the heart reigns in
constant Bliss.
manasi nyam ahaai sannibhe There is
emptiness in the mind. It looks like the moon in
broad daylight, lustreless, says Ramana Gita.
31. 4+96 46- T6
4|B 9lTl 4P46l 96+
Bhuvanabhpater bhagavata kte |
bhavasi pcako yamavat pate ||
@Xj RWNm B\Yt LL
TLm Yn, Rod LWN
40 ~l PTt4l| H6
O the head of ascetics, for the sake of the Lord, the
sovereign of the worlds, thou hast become the cook.
As the Avatr, as God incarnate on earth, he
undertakes the work of the creator and helps the
evolution.
32. +9H|+Pl +(|P 6l74+
9|H4l(+ |46+9 9+ +
narapan imn ahami tayan |
paraivaudana vitanue pacan ||
@LkRt \dl TL Ud
YWm TdL[ Yd Yn.
Striking at the I-thought of these human
beasts, you cook them and hand them over to
the Supreme Siva as food.
The Supreme Si va cooks everythi ng i n the
caul dron of the cosmos. He i s the energy of
evolution, Time the Transformer, mahkl. He
destroys in order to create. His cosmic actions work
out the gradual unfoldment of divine possibilities
in man. On his behalf, Sri Ramana undertakes to
help the process of evolution. He lashes out at the
I- thought of the people who are no better than
41 r ramaacatvriat
beasts, helps in their enlightenment, transformation
and evolution and makes them ripe for divine
consumption. The Avatr, the descent of God, is
intended to quicken the process of the Divines
work on earth.
33. |6|Pl|T + T4 4l|-
T6Tl9l\|4l|T6 +TlP
(4 9B|-6 P(4-6
4-6 PT 6 +Pl|P+
timiri na kevala vacobhi
karupgavilokitai ca nm |
hdaye prasaranti mardayanta
bhagavanta ramaa guru nammi ||
YdLp UjWUud LQd LPdLi
QdLm UkRRVj Xm B[ @\Y
RLe Ym WUQ TLY] YQeu\u.
I bow down to Bhagavan Ramana, the Master
who destroys the darkness spreading in the hearts
of men, not solely by his words but also with his
sidelong glances of compassion.
42 ~l PTt4l| H6
Usually words are used for communication.
But his sidelong glances laden with compassion
without any accompanying words are more than
enough to dispel delusion. His direct gaze is very
powerful, of course. But his katka is full of mercy,
soothing and healing to all.
The metre is aupacchandasikam.
34. 4=|+| l( l( |l(BlBl+
9(=6(-l9 |~6lF64 B9|6
PT4+ T-4lTl+l |+T6+ 9l|( +-
B(4 (44l |B l+9l\|4l|T6-+
bhavajalanidhi gha gha
cird alaslasn
padajalaruha-dvandva-dvpa
rits tava samprati |
ramaabhagavan kalyn
niketana phi na
sadaya dayay siktair bhaktn
apgavilokitai ||
TpLXnl TYdLP-p rr LLj R[ok
BlT u TRUXQVk t\ @uToL[
UeL[, SXuLu D\PUm WUQTLYu!
@[[! LQ Le LP SdLt LjRs.
43 r ramaacatvriat
Plunging again and again into the ocean of births
and deaths, at long last, thoroughly fatigued, we, thy
devotees, have, now taken shelter under the haven
of the pair of thy lotus feet. O Ramana, Our Lord
merciful, the abode of all auspiciousness, protect us
with thy sidelong glances, moist with compassion.
In the ocean of samsra, births and deaths follow
successively. Plunge after plunge takes place
without any rest or respite. Finally the struggling
soul , af t er a l ot of experi ences, t horoughl y
exhausted, has arrived at thy feet, its haven. The
Maharshi full of compassion resurrects the soul
with merciful glances and leads it to happiness.
This and the following two verses are in the
metre hari.
35. 4|( + =++l F6-4 (Hl|7Hl46 Tl |6-
4|( 9H9|6- 4l T4l6 9Hl4+ T6-
4|( 9(=9lPll4 t4 |+(|B + BH4
HPH69l6l 96 6-6 4 TP
yadi na janan stanya dadyt
ior bata k gati
yadi paupati krodha kuryt
paor avana kuta |
44 ~l PTt4l| H6
yadi padajum crya tva
nihasi na saaya
bhramaataparbhta ete
tarantu bhava katham ||
Rn XhPp, @kR! ZkRu
L Fu]m? TTV LjRp Tu
(Y]) TLll ReL? AN]!
@VoLu HVjR RLVt TtTX
WUL[t TTYm SeLs TYjRd
LPjR XqY?
If the mother does not suckle the child, alas,
where will it go? If the herdsman gets angry, how
is the protection of the herd possible? If thou,
O Master do not dispel the doubts of those who
gather at thy feet, how can they, mortified by a
hundred misapprehensions, be able to go beyond
the worldly life?
The Maharshi i s l i ke the mother to al l the
devotees. He cannot neglect them. He has to cherish
and nourish them with the milk of knowledge.
Lord Siva is Pasupati, the Lord of the beings. The
beings are known as paus, as they only see payati
and not perceive. But Pasupati has to bind the paus
with his pa, Cord of love.
Maharshi is the master of all who resort to his
feet. He has to clear their misgivings and help them
ford the miseries of worldly life.
45 r ramaacatvriat
36. |4H((|B6 9Tl Hl|-6- BlTBl(
|F94l- 9Tl H| Hl 6l|9l-
(4TP |+t4l |+Ul 4|( Bt9
PT 4+ Tl 4l Pl+l BPF64 6+
viadahasite pr nti sudhkara sodare
sthirapthulayo pr aktir dor atulrcio|
hdayakamale nity nih bahica saratprabhe
ramaa bhagavan ko v maun samas tava bhtale ||
XLo VY-t WQYU Rum;
Xj k LX Ie LiLt
WQ Yt\p Rum; \je Lo TWm
BRV LUXjR jVX Rum; TLY]m
WUQ! ]dQ U[ BkXj []?
In thy transparent smile, fraternizing with the
moon, there is fullness of peace. In thy steady wide
eyes of peerless lustre, there is fullness of force. In the
lotus of the heart, whose lustre flows outside as well,
constant is the poise. O Ramana, my Lord, who else
steeped in silence, can be equal to thee in this world?
The moon is born from the ocean of nectar and
his rays pour nectar, sudhkara. The smile of the
Maharshi also arises from his immortal state, clear,
cool, transparent and shining. The gaze is steady
and wide with the fullness of force. There is always
poise in the heart and its influence and light spreads
outside, all around.
46 ~l PTt4l| H6
37. (4l H||4 Hl- |~6=+-\4l-64ll|4+l
(4l ~l |4P4=l-P|(9l 44 B(U7(
(4l O4|4 |4=46 -4l(l7l 9l
|4Hll4 P(l+ l4 PT t4l F6l 6 T- 9lT 6-+
dev akti riya do ritajana-
dhvnta kaydhyin
dev r riyam ambujka mahi
vaktre sahasracchade |
dev brahmavadhr iya vijayate
vyhra-gh par
vivcrya mahnubhva ramaa
tv stautu ka prkta ||
@PkR[d L[e LiLX oL;
@mVdLiQu UVg Nk LUXp;
WyUYRVm TW AYs YdX;
W TgN Ym WUQW]l TUWoTPY!
In thine eyes is present Goddess Durga,
accomplishing the destruction of the ignorance
of the people who resort to thee. In thy face,
resembling a thousand-petalled lotus, is present
Goddess Lakshmi, the queen of the lotus-eyed
Vishnu. This Goddess Sarasvati, the consort of
Brahma, holds her sway as par, the secret hidden
in speech. Master of the universe, O, the Illustrious
One, Ramana, how can an ordinary man extol thee?
47 r ramaacatvriat
The three great goddesses Durga, Lakshmi and
Sarasvati act through Bhagavan. Durga destroys
all evil forces, puts an end to all the miseries and
dispels the darkness and ignorance. She takes her
station in the eyes of Bhagavan and acts through
his penetrating gaze. Lakshmi has her play in his
face. As the face resembles a full-blown lotus, full
of ethereal beauty and charm, the consort of Vishnu
has taken her permanent abode there. She spreads
concord, harmony, beauty and charm all around.
The speech is divided into four states par,
payanti, madhyam and vaikhari. Before a word
is spoken, it has to be articulated. Even before
articulation, it is found as the seed of conception.
It is in the subtle form of silence. It is known as
Par. The next stage is payant, the word is seen in
inner vision. All the Vedic Riks are from payant
vk. The mantra is seen by the inner eye and
carved out of the heart of the Rishis hd yat
tahn mantrn. The intermediate state when the
vision is translated into speech is madhyam. The
spoken, articulated word is vaikhari. In the case
of the Maharshi, Sarasvati manifests as par vk,
the unmanifest seed of sound, the secret womb of
silence.
The verse is in the metre ardlavikrditam.
48 ~l PTt4l| H6
38. Bl5( =l6l PT4+ 9l(4lF6 (|4Ul
4H-4|FP+ P(|6 BP4 H|lF4 94
B4F44 74|6P(Bl l +l H|
|4HF4ll 64 PP P+l 4l6-G 6l5|9+
soha jto ramaabhagavan
pdayos te daviho
yadyapyasmin mahati samaye
aktilsye pravtte |
sryasyeva jvalitamahaso
dragm ntha akti
vivasygry tava mama mano
vtadukha tathpi ||
WUQTLYu! Ndu X RPe[ BqVo
RQjt LQTVm Vu ] TRQu
k RXt\ ]m, SR! YWg
Npg PWf V] Tu\ ] V
NdV Sm FuU]m VWtdu\.
Though in this great moment, when the play of
the Force has started, O Ramana, my God, I happen
to be far away from thy feet, even so, my Lord,
I am not sad in my mind, as I believe in thy foremost
Force far reaching like the brilliant light of the sun.
The sun is shining in the high heavens. Even so
the earth receives its rays. Once the Maharshi has
49 r ramaacatvriat
accepted the devotee, wherever he might be, the
grace acts. Distance is of no consequence.
The verse is in mandkrnt metre.
39. 6l4PBPl+ P+TPl|+-
4lBl|=6 ||66- G l|(6F4
H\lTl 4l+ PTl P(|9
-49 BtB 4|(P 49 F9+
tad bhgadheyam asamnam anekamauni-
vsrjita kitibhta khalu lohitasya |
agcakra bhagavn ramao maharir
anyeu satsu yadima bahuu sthaleu ||
Y TX RXeLdL BqYQV TLYu
WUQUao RokR, TXYoLu YNjRp
@Rtt\Ro DYUXl T\uT DVm.
When there are so many other places, the fact
that Bhagavan Sri Ramana Maharshi accepted this
place is verily the good fortune, unparalleled, the
Red Mountain had earned by the residence of many
silent sages.
The Red Mountain is a great hallowed place. So
many silent sages have chosen it for their residence
to carry out their austerities. On this account, the
50 ~l PTt4l| H6
hill had earned a lot of merit, puya. This puya has
borne fruit as the great Maharshi himself accepted
the place for his residence.
Thi s and t he next verse are i n t he met re
vasantatilak.
40. Hl|-6|+6l-6P|Tl 9PlF4 H|-
4l4P66P T6Tl 6 Bl-l
l+ |+F6T(+ P 4
+Tl |+(H+P4 PTl P(|9-+
ntir nitntam adhik paramsya aktir
vairgyam adbhutatama karu tu sndr |
jna nirastakuhana madhura ca vtta
n nidarana aya ramao mahari ||
Lf\kR Nkm, @]jVo Ndm,
kR \m, \LQm, Ls[X
O]m, BV NRm YnkR WUQ
Uao UkRodLo Nu\Yo.
His peace is very much plentiful, force supreme,
dispassion most wonderful, compassion intense,
knowledge devoid of pretence and conduct sweet
and nice. This great seer Ramana is an example to men.
51 r ramaacatvriat
The Maharshi has all these godly qualities,
demonstrating to the world that it is possible for
a man to have them. He is an example for men to
emulate.
79B(lVlT-
+l|B|(T9|6 4l|BUl PT 6P
t4l|
nrasihir gaapatir vsiho ramaa
gurum|
catvrianmitai padyai skanda
stutavn im ||
vLkRmN t\ R] YV WUQ UaoV
YxP SWma Nvu ULYe LQT
StT TdL[p GjV RjWUm.
Concluding Verse
Ganapati, of Vasishtha clan, son of Narasimha,
thus adored in forty verses the Master, the Seer
Ramana, a portion of Skanda descended on earth.
The metre of the verse is anuubh.
H|-P6- 9H- FT-(lH F664l+|9P+
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54 ~l PTt4l| H6
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55 r ramaacatvriat
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57 r ramaacatvriat
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58 ~l PTt4l| H6
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59 r ramaacatvriat
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60 ~l PTt4l| H6
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61 r ramaacatvriat
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