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Kavyakantha Ganapati Muni's

Sri Ramana Chatvarimśat

(Forty Verses in Praise of Sri Ramana)

Translated by 
Dr. Anil K.Sharma
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Please Note:In order to view the Sanskrit characters contained in this page you could download the Sanskrit-99 font from omkarananda-ashram.org. or from our fonts page.

 
invocation in Sanskrit
Vasistha Ganapati Muni's original handwriting piece
of the Invocation Verse of Sri Ramana Chatvarimśat

The great devotion of the seer-poet Ganapati Muni to his guru Sri Bhagavan Ramana Maharshi is well known. Bhagavan reciprocated the Muni's veneration by continuously shedding his grace on him and leading him to Self-abidance. The story of the genesis of Ganapati's "Forty Verses in Praise of Sri Ramana" (Sri Ramana Chatvarimśat) has been wonderfully described by Shri K. Natesan in the Mountain Path (Jayanti Issue, 2000).

"Forty Verses," which is daily recited before the Maharshi's tomb, is a heartfelt outpouring of devotion from a disciple of the highest order, to his guru, Sri Ramana. It is hoped that this translation will enable devotees to gain a deeper insight into the Divine manifestation of the Maharshi as proclaimed by a unique seer of the 20th Century.

 

vNde ïI rm[;eRracayRSy pdaâm!,
 
yae me=dzRydIz< ÉaNt< XvaNtmtITy.
 

vande śrī ramaṇarṣer āchāryasya padābjam |
yo me'darśayadīśaṁ bhāntaṁ dvāntamatītya ||

 
I bow to the lotus feet of the spiritual teacher Rishi Sri Ramana, who showed me the Lord, shining, transcending darkness.

 

kwya injya klu;< hrta

ké[a inixna=énzEl ju;a,

og vahn Éai;t tÅv ivda

v& vahn maEn rhSy É&ta.1.

kathayā nijayā kaluṣhaiṁ haratā
karuṇā nidhinā runaśaila juṣā |
khaga vāhana bhāṣita tattva vidā
vṛśa vāhana mauna rahasya bhṛtā
|| 1 ||

The story of his own life removes impurities. He is an ocean of compassion, taking delight in the red mountain (Arunachala). He knows the truth spoken by the bird-borne Vishnu, and bears the mystery of the silence of the bull-borne Siva.

 

g[ra{muo sUirsÉagué[a

gu[sÂy rÆmhaedixna,

"ngUFshö kre[ ywa

tnuk<cuk guÝmhamhsa.2.

gaëaräëmukha sürisabhäguruëä

guëasaïcaya ratnamahodadhinä|

ghanagüòhasahasra kareëa yathä

tanukaïcuka guptamahämahasä||2||


 

He is the guru of an assembly of learned men beginning with Ganapati; he is a great repository of a wealth of virtues. Just as the thousand-rayed one (the sun) is hidden by a cloud, his true greatness is hidden by the garb of the body.

 

cture[ cleiNÔyin¢h[e

pquna prkIygu[¢h[e,

DlvijRt maEnsmaixju;a

bltijRt ÉIkrkamé;a.3.

 

catureëa calendriyanigrahaëe

paöunä parakéyaguëagrahaëe|

chalavarjita maunasamädhijuñä

balatarjita bhékarakämaruñä||3||

 

 

Ingenious at defeating the roving senses, he is skillful in praising the merits of others. He delights in the peace of silence which is without deceit, and is the the slayer of the strong,reviled, frightening passions.

 

 

jqr< smye pirpUryta

kiQn< ìtmiÔtqe crta,

H;ketnzô Êrapùda

k«i;maTmivbaexivdaE dxta.4.

 

jaöaraà samaye paripürayatä

kaöhinaà vratamadritaöe caratä|

jhañaketanaçastra duräpahådä

kåñimätmavibodhavidau dadhatä||4||


 

He fills his stomach only at the proper time, undertaking inflexible vows; he lives on the slope the mountain (Arunachala). His heart is unable to be won over by the arrows of Cupid (the God of Love). He is leading his devotees, and giving them the method for Self-Knowledge (Atma Vichara).

 

 

ÉvÉIkrvairinix< trta

krtamrsen supaÇvta,

Sv†za=ixkzItlkaiNt É&ta

_ymi'œˆºsraejju;a< hrta.5.

 

 

bhavabhékaravärinidhià taratä

karatämarasena supätravatä|

svadåçä'dhikaçétalakänti bhåtä

bhyamaìghrisarojajuñäà haratä||5||

 

 

He has crossed the fear producing ocean of worldly life. He has a hands as delicate as a lotus, which serve him as a bowl. His own gaze is unsurpassed in calmness and brightness, and he removes the fear of those who resort to his lotus feet.

 

 

nmtam! AitÉi´mta< inixna

"ntap ivxUnnsiÚixna,

yitxmRtit< pirpalyta

pirtí tmae ivinvaryta.6.

 

 

namatäm atibhaktimatäà nidhinä

ghanatäpa vidhünanasannidhinä|

yatidharmatatià paripälayatä

paritaçca tamo vinivärayatä||6||


 

He is a store-house of divine treasure for adoring devotees, his presence destroys dense misery. He maintains the duties of the ascetic, and he is preventing darkness all around.

 

 

)i[naykv{yR gu[aE"É&ta

Éi[tI> iàysTyihta É[ta,

b÷manvzadyta suiotam!

Avmantterœ AivËnvta.7.

 

phaëinäyakavarëya guëaughabhåtä

bhaëitéù priyasatyahitä bhaëatä|

bahumänavaçädayatä sukhitäm

avamänatater avidünavatä||7||


 

Having a flood of virtues able to be described only by Sesha, the leader of the serpents, he speaks words that are pleasing, beneficial and true. He is not governed by that happiness which is influenced by respect and honor (from others), nor does he have distress due to dishonor (from others).

 

 

yitnam!-Aixpen k…za¢-lsn!

mitna x&it-naizt-icÄ-buva,

lhrI— àmdSy sda vhta

inhtaNtr zaÇv s<hitna.8.

 

yatinäm-adhipena kuçägra-lasan

matinä dhåti-näçita-citta-buvä|

laharéà pramadasya sadä vahatä

nihatäntara çätrava saàhatinä||8||


 

He is the Lord of Ascetics. With his sharp and brilliant intellect, he has with firmness destroyed the ego. He is always bearing a wave of joy, and he has killed the array of inner enemies (the six passions).

 

 

ÉgvTpdm! ANyjnasulÉm!

Svgu[Erœ-AixgTy pr< jyta,

mmta-rihten ihten sta<

inihten gu[àÉu[a ùdye.9.

 

bhagavatpadam anyajanäsulabham

svaguëair-adhigatya paraà jayatä|

mamatä-rahitena hitena satäà

nihitena guëaprabhuëä hådaye||9||


 

Having transcended all by his own merits, he wins the supreme feet of the Lord, (which are) not easily accessible by others. He is free from the feeling of "mine" and is the friend of the virtuous. He is treasured at heart by the Lord of the Gunas, Ganapati.

 

xr[Ixr-ja»m!-Aip Tyjta

xr[I-tl-vais-tmae xutye,

nr-ve;-É&ta ngrNØk«ta

rm[en snawm!-#d< Éuvnm!.10.

 

dharaëédhara-jäìkam-api tyajatä

dharaëé-tala-väsi-tamo dhutaye|

nara-veña-bhåtä nagarandhrakåtä

ramaëena sanätham-idaà bhuvanam||10||

 

Abandoning the lap of his Mother Parvati, he dwells on earth for the removal of darkness. He is Skanda, having the appearance of a man. This world has found a Lord in Ramana!

 

 

prdeiznev xvlen vass>

zklen veiòt kqI-ivzaeiÉna,

vr-deizken nr-ve;-xairna

izio-vahnen guémj!-jgdœ-Évet!.11.

  

paradeçineva dhavalena väsasaù

çakalena veñöita kaöé-viçobhinä|

vara-deçikena nara-veña-dhärinä

çikhi-vähanena gurumaj-jagad-bhavet||11||

 

 

He is an ascetic, wearing only a white piece of cloth adorning his buttocks. He is the Supreme guru; he is the peacock-mounted Skanda, wearing the guise of a man. In him the world has a Master!

 

 

AtIt-gu[-jalay nEiók-äücairne,

nmae maya-mnu:yay gurve tarkarye.12.

 

atéta-guëa-jäläya naiñöhika-brahmacärine|

namo mäyä-manuñyäya gurave tärakäraye||12||


 

Prostrations to him who has transcended the multitude of gunas and is the perfect brahmachari! To him who is mortal by the workings of Maya, to the Guru, the enemy of Taraka (Skanda), prostrations!

 

 

yanayaÇ n keikna <-k…lpit> õanay n Sv[RdI

panay i]itÉ&n!-mheNÔ-Êihturœ n StNy-ÊGxam&tm!,

ganay àmweñras!-svysae nEvaÇ-vI[aÉ&tae

vas< zae[igraE kraei; Égvn! ³aEÂaiÔ-ÉeÄ> k…t>.13.

 

yänäyätra na kekinäà-kulapatiù snänäya na svarëadé

pänäya kñitibhån-mahendra-duhitur na stanya-dugdhämåtam|

gänäya pramatheçvaräs-savayaso naivätra-véëäbhåto

väsaà çoëagirau karoñi bhagavan krauïcädri -bhettaù kutaù||13||


 

Here there is no king of the peacocks for riding, nor a celestial river for bathing, nor is there the nectar of milk from the breast of the daughter of the Mountain-Lord (Parvati). The divine veena-playing attendants of Shiva, who are your contemporaries, are not even here to sing to thee! How is it then O Bhagavan, Pounder of Krauncha hill, that you make your dwelling upon Arunachala?

 

 

एकं वक्त्रं उमाङ्क-वास-विरहः पानौ न शक्त्यायुधं

मर्त्यत्वं न पताकिनी च पृतना पार्श्वद्वये नाकिनाम्।

वेषोऽलं पुनरेष मुग्ध-नयन-प्रच्छादने भूजुषाम्

अन्तर्धानम्-उपैषि तारक-रिपो क्व स्तन्यदायादतः॥१४॥

 

ekaà vaktraà umäìka väsa virahaù pänau na çaktyäyudhaà

martyatvaà na patäkiné ca påtanä pärçvadvaye näkinäm |

veñaù alaà punar eña mugdha nayana pracchädane bhüjuñäm

antardhänam upaiñi  täraka ripo - kva stanyadäyädataù ||14||


 

You have one face; you are separated from Mother Uma's lap! You do not have a spear in your hand. You are mortal, and there are no flag bearing armies of the gods on either side! This disguise is enough to cover the eyes of those unwary ones who delight in the world, but how will you, O enemy of Taraka (Skanda), escape the notice your brother (Ganapati)?

 

keicdœ-yaegivda< pur>sr #it à}ain-buÏ(apre

saxu> kiíidtItre guéixya ke=Pyi'œº-pÒ< tv,

sevNte rm[aiÉxan mnuj-]emay jat i]taE

iÖÇaSTva< igirja»-pIQ-inly< janiNt dev< guhm!.15.

 

kecid-yogavidäà puraùsara iti prajïäni-buddhyäpare

sädhuù kaçciditétare gurudhiyä ke'pyaìghri-padmaà tava|

sevante ramaëäbhidhäna manuja-kñemäya jäta kñitau

dviträstväà girijäìka-péöha-nilayaà jänanti devaà guham||15||


 

Some know you as "the foremost of the knowers of yoga", others as "Gnani", some others as "Sadhu", while some thinking of you as "Guru" worship your lotus feet. Ramana, born on earth for the peace of men, (only) two or three know you as Lord Skanda, resting on the lap of Girija, the Divine Mother.

 

 

`karawRm!-%paidzae Égvte va[I-mnaehair[e

tatayaPy!-%pdeòum!-%*tmÉUt! ik<ict!-TvdIy< muom!,

JyeóSya* shaedrSy guéta< àaÝaeis xI-gaErvat !

suäü{y kinótamip gt> svaRixks!-Tv< gunE>.16.

 

 

omkärärtham-upädiço bhagavate väëé-manohäriëe

tätäyäpy-upadeñöum-udyatamabhüt kiïcit-tvadéyaà mukham|

jyeñöhasyädya sahodarasya gurutäà präptosi dhé-gauravät

subrahmaëya kaniñöhatämapi gataù sarvädhikas-tvaà gunaiù||16||


 

The meaning of OM was explained (by you) to Lord Brahma. (Opening) your mouth, you had undertaken to explain something to even your father (Shiva).O Subrahmanya, even though you are the youngest, by your merits you have become greater than all! By the weight of your wisdom, you have obtained the state of guru to your eldest brother (Ganapati.)

 

 

 

yt!-pUvRm! ïuit-pardizRix;[ae ÖEpaynae=Xyaéht!

píadœ baex-klaivxUt-itimr> z»aphz!-z»r>,

tt!-sMàTy-iolavnI-tlju;am! AacayR-is<hasn<

dev Tvam! àitvI]te nrtnae gIvaR[-senapte.17.

 

yat-pürvam çruti-päradarçidhiñaëo dvaipäyano'dhyäruhat

paçcäd bodha-kalävidhüta-timiraù çaìkäpahaç-çaìkaraù|

tat-sampratya-khilävané-talajuñäm äcärya-siàhäsanaà

deva tväm prativékñate naratano gérväëa-senäpate||17||


 

That Lion's seat of honor which was previously mounted by the wise Vyasa, who saw the fullest extent of the Vedas, was afterwards occupied by fear destroying Sankara, who with a single portion of his knowledge dispelled the darkness (of ignorance). Now that throne of Acharya (to save) those who are suffering in the world awaits thee, O Lord embodied as man, O Army Chief of the Gods (Skanda)!

 

 

xmeR nazmupagte iÇÉuvne pyaRk…le papt>

à}ane pirtae igra< piw muxa sÂayRma[e jnE>,

sÑave prmeñrSy c iptu> sNdehfaela< gte

ÖIp> kEtvmTyR keikturg TvamNtra kSstam!.18.

 

 

dharme näçamupägate tribhuvane paryäkule päpataù

prajïäne parito giräà pathi mudhä saïcäryamäëe janaiù|

sadbhäve parameçvarasya ca pituù sandehaòoläà gate

dvépaù kaitavamartya kekituraga tvämantarä kassatäm||18||

 

 

When dharma has been destroyed, when the three worlds are bewildered by wrong doing,

When everywhere the way of words (polemics) has been brought together by men in vain as true knowledge,

When the true existence of the supreme Lord the Father is doubted,

Who but you is the refuge of the good, O peacock-mounted one, disguised as a man (Skanda)?

 

 

vEraGy< tv ivÄmStu kénam! z²aei; hatu< kw<

Ë:ySwe=Stu smu*m> ipt&pdXyan< c ik< ta†zm!,

kamSte=Stu ivgihRtae ivnmtam! r]a c ik< gihRta

SkNd CDÒmnu:y ik<nu smy< kiÂt! smuÖI]se.19.

 

vairägyaà tava vittamastu karunäm çaknoñi hätuà kathaà

düñyasthe'stu samudyamaù pitåapadadhyänaà ca kià tädåçam|

kämaste'stu vigarhito vinamatäm rakñä ca kià garhitä

skanda cchadmamanuñya kinnu samayaà kaïcit samudvékñase||19||

 

Dispassion may be your wealth, but how can you forsake compassion?

Great effort may seem reprehensible, but what of meditation on the feet of the Father?

Desire may be prohibited by you, but is protection denied to your devotees? O Skanda, in the disguise of a man, do you await a proper opportunity?

 

 

Ër< yaih k…vad xmRv& te net> pr< p¼‚ta

ÊæaRNte buvn< jhIih pirtae vxRSv s<sTstam!,

saedyeR[ smiNvtae Éuvimma< àaÝae gué¢am[I>

zUraNt> purneÇ ivæmhrae devae ÉvanIsut>.20.

 

düraà yähi kuväda dharmavåña te netaù paraà paìgutä

durbhränte buvanaà jahéhi parito vardhasva saàsatsatäm|

sodaryeëa samanvito bhuvamimäà präpto gurugrämaëéù

çüräntaù puranetra vibhramaharo devo bhavänésutaù||20||


 

O detraction, go far away! Bull of dharma, henceforth you will not be lame! Leave the world, O confusion, may association with the virtuous increase everywhere! In association with his brother (Ganapati), this world has obtained the chief of gurus (Ramana) The destroyer of the demon Sura and of the amorous passions, Lord, son of the Divine Mother Parvati.

 

 

jNmSwanmvaPy guÝmhmae yae ÉedmaxUtvan!

ÉUtna< crta< p&wiGvxixyam! AaTmEv yae Éaste,

dehm! svRm! #dm! jg½ ivÉvada³My y> àae‘s-

TyekSt< guémuitRmanmt re lMbaedræatrm!.21.

 

janmasthänamaväpya guptamahamo yo bhedamädhütavän

bhütanäà caratäà påthagvidhadhiyäm ätmaiva yo bhäsate|

deham sarvam idam jagacca vibhavädäkramya yaù prollasa-

tyekastaà gurumurtimänamata re lambodarabhrätaram||21||


 

He who has shaken off all duality having obtained the great secret of the place of birth (of the "I" thought), and who shines as the very self in the various intellects of sentient beings, he who having pervaded the world and all bodies shines forth with his glory, oh men! Salute that one, in the form of the Guru, the brother of Ganapati!

 

 

ANtyRí bihivRxUtitimr< JyaeitmRym! zañt<

Swan< àaPy ivrajte ivnmtam! A}anm! %NmUlyn!,

pZyiNvñ< ApIdm! %‘sit yae ivñSy pare pr>

tSmE ïI rm[ay laekgurve zaekSy hÙe nm>.22.

 

 

antaryaçca bahirvidhütatimiraà jyotirmayam çäçvataà

sthänaà präpya viräjate vinamatäm ajïänam unmülayan|

paçyanviçvam apédam ullasati yo viçvasya päre paraù

tasmai çré ramaëäya lokagurave çokasya hantre namaù||22||


 

He who removes the darkness from within and without, having obtained that eternal state made of light, who uproots the ignorance of his devotees, who though seeing and sporting in this universe is beyond the universe, to him, Sri Ramana, the Guru of the world and destroyer of sorrow, salutations!

 

 

àsrtaidt> zuÉivlaeiktm!,

rm[ te sk«T)ltu me k«tm!.23.

 

prasaratäditaù çubhavilokitam|

ramaëa te sakåtphalatu me kåtam||23||

 

Oh Ramana, now, by the flowing forth of your splendid gaze, may I at once be blessed!

 

 

rm[ jiNmnamiy ÉvaNgué>,

AiÉd AazyStv mhanué>.24.

 

ramaëa janminämayi bhavänguruù|

abhida äçayastava mahänuruù||24||


 

Oh Ramana, you are the Guru of men. Infinite is your heart, in which there is no differentiation.

 

 

jgdh< pr> S)…rit me Çym!,

sdiÉdm! igra tv ivs<sym!.25.

 

jagadahaà paraù sphurati me trayam|

sadabhidam girä tava visaàsayam||25||


 

Your word destroys for me the triad of "world", "I", and "the Supreme", (and there remains) the one reality without differentiation, without doubt.

 

 

TvÊpdeztae glit s<ivda,

miy inrNyya sdhmaeiÉRda.26.

 

tvadupadeçato galati saàvidä|

mayi niranyayä sadahamorbhidä||26||

 

 

From your teaching, by knowledge inseparable from me, the difference between the reality and the ego is lost.

 

 

Ahim yae=Ntrs! tm! Amlm! ùid,

AnuÉvem Éaes! tv k«pa yid.27.

 

ahami yo'ntaras tam amalam hådi|

anubhavema bhos tava kåpä yadi||27||


 

Oh (Ramana), if your grace (extends to us), we could experience the supreme self in the pure heart, hidden within the ego.

 

n kéna guns! tv ivda<pte,

ùdytejs> shjÉEv te.28.

 

na karunä gunas tava vidämpate|

hådayatejasaù sahajabhaiva te||28||


 

Oh Lord of the wise! Compassion is not just a quality of yours. It is natural for you, as the effulgence of your Heart.

 

 

tv tnuJvRlTyn" iv*uta,

tv †gatta lsit ÉaSvta.29.

tava tanurjvalatyanagha vidyutä|

tava dågätatä lasati bhäsvatä||29||


 

Oh spotless one, your body blazes like lightning. Bright and pervasive is your look. 

 

 

kbilt< mns! tv ivÉae ùda,

Tvmis sNtt< ivlistae muda.30.

 

kabalitaà manas tava vibho hådä|

tvamasi santataà vilasito mudä||30||

 

Your mind has been dissolved by the heart, oh Lord! You are eternally shining with bliss.

 

 

ÉuvnÉUpterœ Égvt> k«te,

Évis packae ymvta< pte.31.

 

bhuvanabhüpater bhagavataù kåte|

bhavasi päcako yamavatäà pate||31||


 

For the Universal Lord of mankind, you are the cook, oh Lord of the self-controlled!

 

nrpzUinman! Ahim tafyn!,

prizvaEdn< ivtnu;e pcn!.32.

 

narapaçünimän ahami täòayan|

paraçivaudanaà vitanuñe pacan||32||


 

Slaying the ego of these man-beasts (humans steeped in ignorance), and cooking them, you prepare food for the supreme Shiva.

 

 

itimrai[ n kevl< vcaeiÉ>

ké[apa¼ivlaeiktEz! c n¨[am!,

ùdye àsriNt mdRyNt<

ÉgvNt< rm[< gué< nmaim.33.

 

 

timiräëi na kevalaà vacobhiù

karuëäpäìgavilokitaiç ca nèëäm|

hådaye prasaranti mardayantaà

bhagavantaà ramaëaà guruà namämi||33||


 

I bow to the guru Bhagavan Ramana, who destroys the darkness prevailing in the hearts of men, not only by his words, but by his sidelong glances of grace and compassion.

 

 

Évjlinix< gah< gah< icradlsalsan!

pdjléhÖNÖÖIp< iïta<Stv sMàit,

rm[Égvn! kLya[ana< inketn paih n>

sdy dyya is´Erœ É´an! Apa¼ivlaeiktE>.34.

 

bhavajalanidhià gähaà gähaà cirädalasälasän

padajalaruhadvandvadvépaà çritäàstava samprati|

ramaëabhagavan kalyäëänäà niketana pähi naù

sadaya dayayä siktair bhaktän apäìgavilokitaiù||34||


 

Oh Bhagavan Ramana, diving again and again into the ocean of the world, we are extremely tired. Now, at this moment, we approach the island of your lotus feet for refuge. You, the merciful abode of virtues, please protect us with the grace that pours out to your devotees from the glances of your eyes.

 

 

yid n jnnI StNy< d*ac! iDzaerœ bt ka git>

yid pzupiw> ³aex< k…yaRt! pzaerœ Avn< k…t>,

yid pdju;am! AacayR Tv< inh<is n s<zy<

æmztpraÉUt @te trNtu Év< kw<.35.

 

yadi na janané stanyaà dadyäc chiçor bata kä gatiù

yadi paçupathiù krodhaà kuryät paçor avanaà kutaù|

yadi padajuñäm äcärya tvaà nihaàsi na saàçayaà

bhramaçataparäbhüta ete tarantu bhavaà kathaà||35||


 

If the mother would not give milk, alas, what would be the fate of the child? If the cowherd would be angry, where would be protection for the cow? If you Teacher, do not dispel the doubts of those resorting to your feet, how will those overcome by multiple confusions cross over this worldy existence?


 

 

ivzdhiste pU[aRzaiNt> suxakrsaedre

iSwrp&wulyae> pU[aR zi´rœ †zaerœ AtulaicRzae>,

ùdykmle inTya in:ta bihí srTàÉe

rm[ Égvn! kae va maEnI smStv ÉUtle.36.

 

viçadahasite pürëäçäntiù sudhäkarasodare

sthirapåthulayoù pürëä çaktir dåçor atulärciçoù|

hådayakamale nityä niñtä bahiçca saratprabhe

ramaëa bhagavan ko vä mauné samastava bhütale||36||


 

In your moon-like splendid smile peace reigns. Your large broad eyes are steady and unequalled in luster. You are eternally abiding in the lotus of the heart with your splendor outwardly flowing. Oh Bhagavan Ramana! What Sage on earth is possibly your equal?

 

 

devI zi´iry< †zae> iïtjnXvaNt]yaxaiynI

devI ïIiry< AMbuja]mih;I v±e shöCDde,

devI äüivxUrœ #y< ivjyte VyahargUFa pra

ivñacayR mhanuÉav rm[ Tva< StaEtu k> àak«t>.37.

 

devé çaktiriyaà dåçoù çritajanadhväntakñayädhäyiné

devé çrériyam ambujäkñamahiñé vaktre sahasracchade|

devé brahmavidhür iyaà vijayate vyähäragüòhä parä

viçväcärya mahänubhäva ramaëa tväà stautu kaù präkåtaù||37||


 

In your eyes is Devi Shakti, effecting the end of the man's ignorance. In your face of a thousand expressions is Lakshmi, the wife of the lotus-eyed Vishnu. Concealed in your utterance is victory-causing Saraswati, supreme. Oh universal teacher Ramana of great experience (of Being)! What ordinary man could praise you?

 

 

 

saeh< jatae rm[Égvn! padyaeSte divóae

y*PyiSmn! mhit smye zi´laSye àv&te,

sUyRSyev Jvlitmhsae Ërga< naw zi´<

ivñSya¢(a< tv mm mnae vItÊ>o< twaip.38.

 

 sohaà jäto ramaëabhagavan pädayoste daviñöho

yadyapyasmin mahati samaye çaktiläsye pravåte|

süryasyeva jvalatimahaso düragäà nätha çaktià

viçvasyägryäà tava mama mano vétaduùkhaà tathäpi||38||

 

 

Even though I myself am very far away from your holy feet Oh Bhagavan Ramana, when on this great occasion the dance of Shakti commences, the knowledge that your power, blazing as the sun and foremost in the universe, is not remote from me, has caused the sorrow of my mind to vanish.

 

 

tÑagxeym! Asmanm! AnekmaEin-

vasaijRt< i]itÉ&t> olu laeihtSy,

A¼Ickar Égvn! rm[ae mhi;Rrœ

ANye;u sTsu ydœ #m< b÷;u Swle;u.39.

 

 

tadbhägadheyam asamänam anekamauni-

väsärjitaà kñitibhåtaù khalu lohitasya|

aìgécakära bhagavan ramaëo maharñir

anyeñu satsu yad imaà bahuñu sthaleñu||39||


 

Verily, that good fortune acquired by the red colored mountain (Arunachala), gained by the dwelling there of many sages, is now unequalled, because Bhagavan Ramana Maharshi has chosen this (dwelling) from among other holy places.

 

zaiNtrœ intaNt< Aixka prmaSy zi´rœ

vEraGym! AÑ‚ttm< ké[a tu saNÔa,

}an< inrStk…hn< mxur< c v&Ä<

n¨[a< indzRnm! Ay< rm[ae mhi;R>.40.

 

çäntir nitäntam adhikä paramäsya çaktir

vairägyam adbhutatamaà karuëä tu sändrä|

jïänaà nirastakuhanaà madhuraà ca våttaà

nèëäà nidarçanam ayaà ramaëo maharñiù||40||

 

 

For his extraordinary peace, supreme power, most extraordinary dispassion, intense compassion, for knowledge that has banished hypocrisy and for his sweet conduct, Ramana Maharshi is indicated (as the ideal) for mankind.

 

 

naris<ihgR[pitrœ vaisóae rm[< guém!,

cTvair<ziNmtE> p*E> SkNda<z< Stutvan&i;m!.

 

närasiàhirgaëapatir väsiñöho ramaëaà gurum|

catväriàçanmitaiù padyaiù skandäàçaà stutavänåñim||


 

Vasistha Ganapati, son of Narasimha, has praised with forty measured verses the Rishi, the incarnation of Skanda, Guru Ramana.

 

 

` tt! st!

Om tat sat

*    *    *    *    *    *

Source: Maharshi Newsletter, Arunachala Ashrama, Editors: Dennis Hartel and Dr.Anil K. Sharma, Reproduced with permission from the editors from the issues published in 2002 and 2003.

Handwriting material courtesy- Dennis Hartel