% Text title : ramaNachatvAriMshat % File name : ramaNachatvAriMshatGMmean.itx % Category : deities\_misc, ramana, gaNapati-muni, gurudev % Location : doc\_deities\_misc % Author : Vasishtha Ganapati Muni % Proofread by : Sunder Hattangadi % Translated by : Anil Sharma anilandvijaya at gmail.com % Description-comments : Ramanashram Publication (Forty Verses in praise of Ramana Maharshi with English meaning) % Acknowledge-Permission: Sri V.S. Ramanan, President, Sri Ramanasramam sriramanamaharshi.org % Latest update : August 28, 2021 % Send corrections to : Sanskrit@cheerful.com % % This text is prepared by volunteers and is to be used for personal study % and research. The file is not to be copied or reposted for promotion of % any website or individuals or for commercial purpose without permission. % Please help to maintain respect for volunteer spirit. % \documentstyle[11pt,multicol,itrans]{article} #include=ijag.inc #endwordvowel=.h \portraitwide \parindent=100pt \let\usedvng=\Largedvng % for 1 column \pagenumbering{itrans} \def\engtitle#1{\hrule\medskip\centerline{\LARGE #1}} \def\itxtitle#1{\medskip\centerline{\LARGEdvng #1}\medskip\hrule} \def\endtitles{\medskip\obeyspaceslines} %% \begin{document} \engtitle{.. Forty Verses in Praise of Maharshi Ramana ..}## \itxtitle{.. sArtha shrIramaNachatvAriMshat ..}##\endtitles ## vande shrIramaNarSherAchAryasya padAbjam | yo me.adarshayadIshaM bhAntaM dhvAntamatItya || vande \- ##{\Large I bow, ## shrI ramaNarSheH \- ## of Rishi Sri Ramana , ## AchAryasya \- ## of the spiritual teacher, ## padAbjaM \- ## lotus feet, ## yaH \- ## who, ## me \- ## to me, ## adarshayat \- ## showed, ## IshaM \- ## the Lord, ## bhAntaM \- ## shining, ## dhvAntaM \- ## darkness, ## atItya \- ## transcending. ## 0 ## I bow to the lotus feet of the spiritual teacher Rishi Sri Ramana, who showed me the Lord, shining, transcending darkness. ## kathayA nijayA kaluShaM haratA karuNAnidhinA.aruNashailajuShA | khagavAhanabhAShitatattvavidA vR^iShavAhanamaunarahasyabhR^itA || 1|| kathayA \- ## story, ## nijayA \- ## own, ## kaluShaM \- ## impurity, ## haratA \- ## removes, ## karuNA \- ## compassion, ## nidhinA \- ## ocean, ## aruNa \- ## red, ## shaila \- ## mountain, ## juShA \- ## takes delight in,resorts to, ## khaga \- ## bird, ## vAhana \- ## mount, ## bhAShita \- ## spoken, ## tattva \- ## truth, ## vidA \- ## knowing, ## vR^iSha \- ## bull, ## vAhana \- ## mount, ## mauna \- ## silence, ## rahasya \- ## mystery, ## bhR^itA \- ## bearing, carrying, ## 1 ## 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 (Gauruda)-borne Vishnu, and bears the mystery of the silence of the bull(Nandi)-borne Siva. ## gaNarANmukhasUrisabhAguruNA guNasa~nchayaratnamahodadhinA | ghanagUDhasahasrakareNa yathA tanuka~nchukaguptamahAmahasA || 2|| gaNarAN \- ## Ganapati, ## mukha \- ## beginning with, ## sUri \- ## learned men, ## sabhA \- ## assembly, ## guruNA \- ## guru, ## guNa \- ## virtues, ## sa~nchaya \- ## heap, ## ratna \- ## wealth, ## mahodadhinA \- ## great repository, ## ghana \- ## cloud, ## gUDha \- ## concealed, ## sahasra \- ## one thousand, ## kareNa \- ## ray (of light), ## yathA \- ## as, ## tanu \- ## body, ## ka~nchuka \- ## garb, ## gupta \- ## hidden, ## mahAmahasA \- ## true greatness. ## 2 ## 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. ## chatureNa chalendriyanigrahaNe paTunA parakIyaguNagrahaNe | ChalavarjitamaunasamAdhijuShA balatarjitabhIkarakAmaruShA || 3|| chatureNa \- ## ingenious, ## chalendriya \- ## roving senses, ## nigrahaNe \- ## in defeating, ## paTunA \- ## skillful, ## para \- ## others, ## kIya \- ## belonging to, ## guNa \- ## virtues, ## grahaNe \- ## in mentioning with praise, ## Chala \- ## deceit, ## varjita \- ## without, ## mauna \- ## silence, ## samAdhi \- ## peace, ## juShA \- ## delighting in, ## bala \- ## strong, ## tarjita \- ## reviled, ## bhIkara \- ## fear-causing, ## kAma \- ## desires, ## ruShA \- ## slayer. ## 3 ## 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. ## jaTharaM samaye paripUrayatA kaThinaM vratamadritaTe charatA | jhaShaketanashastradurApahR^idA kR^iShimAtmavibodhavidhau dadhatA || 4|| jaTharaM \- ## stomach, ## samaye \- ## at a (proper) time, ## paripUrayatA \- ## filling, ## kaThinaM \- ## hard, inflexible, ## vrataM \- ## vow, ## adri \- ## mountain, ## taTe \- ## slope, side, ## charatA \- ## living, ## jhaShaketana \- ## Lord of Love (Cupid), ## shastra \- ## weapon, ## durApa \- ## hard to obtain, win over, ## hR^idA \- ## heart, ## kR^iShiM \- ## leading, ## Atma \- ## self, ## vibodha \- ## knowledge, ## vidhau \- ## in the method, ## dadhatA \- ## giving. ## 4 ## 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). ## bhavabhIkaravArinidhiM taratA karatAmarasena supAtravatA | svadR^ishA.adhikashItalakAntibhR^itA bhayama~NghrisarojajuShAM haratA || 5|| bhava \- ## wordly existance, ## bhIkara \- ## fear producing, ## vArinidhiM \- ## ocean, ## taratA \- ## crossing, ## kara \- ## hand, ## tAmarasena \- ## with lotus, ## supAtra \- ## bowl, ## vatA \- ## having, ## svadR^ishA \- ## own gaze, ## adhika \- ## unsurpassed, ## shItala \- ## calming, ## kAnti \- ## bright, ## bhR^itA \- ## to have, keep, ## bhayaM \- ## fear, ## a~Nghri \- ## foot, ## saroja \- ## lotus, ## juShAM \- ## resort to, ## haratA \- ## removing. ## 5 ## 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. ## namatAmatibhaktimatAM nidhinA ghanatApavidhUnanasannidhinA | yatidharmatatiM paripAlayatA paritashcha tamo vinivArayatA || 6|| namatAM \- ## of adoring, ## atibhaktimatAM \- ## of true devotees, ## nidhinA \- ## treasure, ## ghana \- ## dense, ## tApa \- ## misery, ## vidhUnana \- ## destroying, ## sannidhinA \- ## presence, ## yati \- ## ascetic, ## dharma \- ## duty, ## tatiM \- ## mass, group, ## paripAlayatA \- ## maintaining, ## paritas \- ## everywhere, ## cha \- ## and, ## tamo \- ## darkness, ## vinivArayatA \- ## preventing. ## 6 ## 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. ## phaNinAyakavarNyaguNaughabhR^itA bhaNitIH priyasatyahitA bhaNatA | bahumAnavashAdayatA sukhitAmavamAnatateravidUnavatA || 7|| phaNi nAyaka \- ## leader of the serpents ( ## sheShaH ## ), ## varNya \- ## able to be described, ## guNaugha \- ## flood of virtues, ## bhR^itA \- ## having, ## bhaNitIH \- ## speech, words, ## priya \- ## pleasing, ## satya \- ## true, ## hitA \- ## beneficial, wholesome, ## bhaNatA \- ## speaking, ## bahumAna \- ## much respect, honor, ## vashAt \- ## (by) influence, ## ayatA \- ## not governed, ## sukhitAM \- ## happiness ## avamAna \- ## dishonor, disrespect, ## tateH \- ## from the crowd, ## avidUna \- ## without distress, ## vatA \- ## having. ## 7 ## 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). ## yatinAmadhipena kushAgralasanmatinA dhR^itinA shitachittabhuvA | laharIMpramadasya sadAvahatA nihatAntarashAtravasaMhatinA || 8|| yatinAM \- ## of ascetics, ## adhipena \- ## lord, ## kushAgra \- ## sharp (as kusha grass), ## lasan \- ## shining, ## matinA \- ## intelligent, ## dhR^iti \- ## firmness, ## nAshita \- ## destroyed, ## chitta \- ## ego, ## bhuvA \- ## being, ## laharIM \- ## wave, ## pramadasya \- ## of joy, ## sadA \- ## always, ## vahatA \- ## bearing, ## nihata \- ## killed, ## antara \- ## inner, ## shAtrava \- ## enemies, ## saMhatinA \- ## collection, array. ## 8 ## 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). ## bhagavatpadamanyajanAsulabhaM svaguNairadhigatya paraM jayatA | mamatArahitena hitena satAM nihitena gaNaprabhuNA hR^idaye || 9|| bhagavatpadaM \- ## the feet of the Lord, ## anyajana \- ## other people, ## asulabhaM \- ## not easily obtained, ## svaguNaiH \- ## by his own merits, ## adhigatya \- ## transcending, ## paraM \- ## supreme, ## jayatA \- ## winning, ## mamatA \- ## the feeling of ``mine'', ## rahitena \- ## free from, ## hitena \- ## friend, ## satAM \- ## of the virtuous, ## nihitena \- ## treasured, ## gaNaprabhuNA \- ## by the Lord of the ganas (Ganapati), ## hR^idaye \- ## at heart. ## 9 ## 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 Ganas, Ganapati. ## dharaNIdharajA~Nkamapi tyajatA dharaNItalavAsitamodhutaye | naraveShabhR^itA nagarandhrakR^itA ramaNena sanAthamidaM bhuvanam || 10|| dharaNIdhara \- ## mountain, ## jA \- ## born from, ## a~NkaM \- ## lap, ## api \- ## even, ## tyajatA \- ## giving up, ## dharaNI \- ## earth, ## tala \- ## surface, ## vAsi \- ## dwells, ## tamaH \- ## darkness, ## dhutaye \- ## for removing, ## nara \- ## man, ## veSha \- ## appearance, ## bhR^itA \- ## having, ## nagarandhrakR^itA \- ## mountain-splitter, Lord Skanda, ## ramaNena \- ## Ramana, ## sanAthaM \- ## with Lord, ## idaM \- ## this, ## bhuvanaM \- ## world. ## 10 ## 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! ## paradeshineva dhavalena vAsasaH shakalena veShTitakaTIvishobhinA | varadeshikena naraveShadhAriNA shikhivAhanena gurumajjagadbhavet || 11|| paradeshin \- ## ascetic, ## eva \- ## only, ## dhavalena \- ## with white, ## vAsasaH \- ## cloth, ## shakalena \- ## piece, ## veShTita \- ## wrapped, ## kaTI \- ## loins, ## vishobhinA \- ## adorned by, ## vara \- ## best, most excellent, ## deshikena \- ## guru, ## nara \- ## man, ## veSha \- ## appearance, guise, ## dhAriNA \- ## wearing, ## shikhi \- ## peacock, ## vAhanena \- ## with the mount, (Skanda,) ## gurumat \- ## (has a)Master, ## jagat \- ## world, ## bhavet \- ## is. ## 11 ## 11. He is an ascetic, wearing only a white piece of cloth adorning his loins. He is the Supreme guru, he is the peacock-riding Skanda, wearing the guise of a man. In him the world has a Master! ## atItaguNajAlAya naiShThikabrahmachAriNe | namo mAyAmanuShyAya gurave tArakAraye || 12|| atIta \- ## having transcended, ## guNa \- ## property, quality, ## jAlAya \- ## multitude, ## naiShThika \- ## highest, perfect, ## brahmachAriNe \- ## (to) brahmachAri, ## namo \- ## prostrations, ## mAyAmanuShyAya \- ## to the mortal by Maya, ## gurave \- ## to the guru, ## tArakAraye \- ## to the enemy of Tarakasura (Skanda) ## 12 ## 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 Tarakasura (Skanda), prostrations! ## yAnAyAtra na kekinAM kulapatiH snAnAya na svarNadI pAnAya kShitibhR^inmahendraduhiturnastanyadugdhAmR^itam | gAnAya pramatheshvarAssavayaso naivAtra vINAbhR^ito vAsaM shoNagirau karoShi bhagavan krau~nchAdribhettaH kutaH || 13|| yAnAya \- ## for riding, ## atra \- ## here, ## na \- ## not, ## kekinAM \- ## of peacocks, ## kulapatiH \- ## leader of the family, ## snAnAya \- ## for bathing, ## na \- ## not, ## svarNadI \- ## celestial river, ## pAnAya \- ## for drinking, ## kShitibhR^in \- ## mountain, ## mahendra \- ## great lord, ## duhituH \- ## daughter, ## na \- ## not, ## stanya \- ## mother's, ## dugdhAmR^itaM \- ## nectar of milk, ## gAnAya \- ## for singing, ## pramatheshvarAH \- ## the divine attendants of Siva, ## savayasaH \- ## contemporaries, ## naivAtra ## ( ## na eva atra ## ) ## vINA\-bhR^itaH \- ## vina playing, ## vAsaM \- ## dwelling, home, ## shoNagirau \- ## on Arunachala, ## karoShi \- ## you do, make, ## bhagavan \- ## O Bhagavan, ## krau~nchAdri \- bhettaH \- ## pounder of Krauncha hill, ## kutaH \- ## how? ## 13 ## 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 vina-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 ? ## ekaM vaktramumA~NkavAsavirahaH pANau na shaktyAyudhaM martyatvaM na patAkinI cha pR^itanA pArshvadvaye nAkinAm | veSho.alaM punareSha mugdhanayanaprachChAdane bhUjuShA\- mantardhAnamupaiShi tArakaripo kva stanyadAyAdataH || 14|| ekaM \- ## one, ## vaktraM \- ## face, ## umA~Nka \- ## Mother's lap, ## vAsa \- ## seat, ## virahaH \- ## separated, ## pANau \- ## in hand, ## na \- ## not, ## shaktyAyudhaM \- ## spear weapon, ## martyatvaM \- ## mortal, ## na \- ## not, ## patAkinI \- ## with flags, ## cha \- ## and, ## pR^itanA \- ## army, ## pArshvadvaye \- ## on either side, ## nAkinAM \- ## of the gods, ## nAkin ## gods ## veShaH \- ## disguise, ## alaM \- ## enough, ## punaH \- ## though, ## eSha \- ## this, ## mugdha \- ## foolish, unwary, ## nayana \- ## eyes, ## prachChAdane \- ## for covering, ## bhUjuShAM \- ## delighting in the world, ## antardhAnaM \- ## escape notice, pass out of sight, ## upaiShi \- ## you go, ## tAraka \- ## Tarakasura, ## ripo \- ## enemy, ## kva \- ## how ## stanyadAyAdataH \- ## from your brother (suckled at the same breast)? ## 14 ## 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 Tarakasura (Skanda), escape the notice your brother (Ganapati)? ## kechidyogavidAM puraHsara iti praj~nAnibuddhyA pare sAdhuH kashchiditItare gurudhiyA ke.apya~NghripadmaM tava | sevante ramaNAbhidhAnamanujakShemAya jAtakShitau dvitrAstvAM girijA~NkapIThanilayaM jAnanti devaM guham || 15|| kechit \- ## some, ## yogavidAM \- ## of the knowers of yoga, ## puraH \- ## foremost, ## sara \- ## going, ## iti \- ## indicates quotation (``''), ## praj~nAni \- j~nAni ## , ## buddhya \- ## with thought, idea, ## apare \- ## others, ## sAdhuH \- ## sadhu, ## kashchit \- ## some, ## iti \- ## indicates quotation, ## itare \- ## another, ## gurudhiyA \- ## with idea of ``Guru'', ## ke.api \- ## ( ## ke api ## ) ## ## some also, ## a~NghripadmaM \- ## lotus feet, ## tava \- ## your, ## sevante \- ## they worship, ## ramaNAbhidhAna \- ## named Ramana, ## manuja \- ## born of Manu, man, ## kShemAya \- ## for peace, ## jAta \- ## born, ## kShitau \- ## on earth, ## dvitrAH \- ## two or three, ## tvAM \- ## you, ## girijA~Nka \- ## Mother's lap, ## pITha \- ## seat, ## nilayaM \- ## resting place, ## jAnanti \- ## they know, ## devaM \- ## Lord, ## guhaM \- ## Skanda. ## 15 ## 15. Some (know you) as ``the foremost of the knowers of yoga'', others as ''gyAni'', 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. ## o~NkArArthamupAdisho bhagavate vANImanohAriNe tAtAyApyupadeShTumudyatamabhUt ki~nchittvadIyaM mukham | jyeShThasyAdya sahodarasya gurutAM prApto.asi dhIgauravAt subrahmaNya kaniShThatAmapi gataH sarvAdhikastvaM guNaiH || 16|| o~NkAra arthaM \- ## the meaning of OM, ## upAdishaH \- ## explained, ## bhagavate \- ## to Lord, ## vANI\-mano\-hAriNe \- ## the stealer of Vani's (Saraswati's) mind=Brahma, ## tAtAya \- ## to father (Shiva), ## apyupadeShTuM ## ( ## api upadeShTuM ## ) ## \- ## even to explain, ## udyataM \- ## undertaken, commenced, ## abhUt \- ## had, ## ki~ncit \- ## something, ## tvadIyaM \- ## your, ## mukhaM \- ## mouth, ## jyeShThasya \- ## of the eldest, ## adya \- ## now, ## sahodarasya \- ## of brother, ## gurutAM \- ## state of being guru, ## prApto.asi \- ## you obtained, ## dhI \- ## intellect, wisdom, ## gauravAt \- ## from the weight , ## subrahmaNya \- ## O Subramanya!, ## kaniShThatAM \- ## state of youngest, ## api \- ## though, ## gataH \- ## gone, ## sarvAdhikaH \- ## greater than all, ## tvaM \- ## you, ## guNaiH \- ## by merits. ## 16 ## 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 Subramanya, 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 elder brother (Ganapati.) ## yatpUrvaM shrutipAradarshidhiShaNo dvaipAyano.adhyAruhat pashchAdbodhakalAvidhUtatimiraH sha~NkApahashsha~NkaraH | tatsampratyakhilAvanItalajuShAmAchAryasiMhAsanaM deva tvAM prativIkShate naratano gIrvANasenApate || 17|| yat \- ## which, ## pUrvaM \- ## before, ## shruti \- ## Vedas, ## pAra \- ## fullest extent, ## darshi \- ## seeing, ## dhiShaNaH \- ## wise, intellegent, ## dvaipAyanaH \- ## Vyasa, ## adhyAruhat \- ## mounted, ## pashchAt \- ## after, ## bodha \- ## knowledge, ## kalA \- ## a single portion (one-sixteenth), ## vidhUta \- ## dispelled, ## timiraH \- ## darkness, ## sha~NkA \- ## fear, ## apahaH \- ## removing, ## sha~NkaraH \- ## Sankara, ## tat \- ## that, ## samprati \- ## now, ## akhilA \- ## whole, ## avanI \- ## world, ## tala \- ## surface, ## juShAM \- ## suffering in, ## AchArya \- ## teacher, ## siMhAsanaM \- ## lion's throne (seat of honor), ## deva \- ## O Lord!, ## tvAM \- ## you, ## prativIkShate \- ## (it) awaits, ## naratano \- ## embodied as man, ## gIrvANa \- ## gods, ## senApate \- ## O army chief! ## 17 ## 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)! ## dharme nAshamupAgate tribhuvane paryAkule pApataH praj~nAne parito girAM pathi mudhA sa~nchAryamANe janaiH | sadbhAve parameshvarasya cha pituH sandehaDolAM gate dvIpaH kaitavamartyakekituraga tvAmantarA kassatAm || 18|| dharme \- ## when dharma, ## nAshaM \- ## destroyed, ## upAgate \- ## when has been, ## tribhuvane \- ## when the three worlds, ## paryAkule \- ## bewildered, confused, ## pApataH \- ## from wrong-doing, ## praj~nAne \- ## when true knowledge, ## paritaH \- ## everywhere, ## girAM \- ## of words, ## pathi \- ## way, course, ## mudhA \- ## in vain, ## sa~nchAryamANe \- ## being brought together, collected, ## janaiH \- ## by men, ## sadbhAve \- ## when true existance, ## parameshvarasya \- ## of the supreme Lord, ## cha \- ## and, ## pituH \- ## of the Father, ## sandeha \- ## doubt, ## DolAM \- ## swing, ## gate \- ## has gone, ## dvIpaH \- ## protector, refuge, ## kaitava \- ## deceit, ## martya \- ## mortal, ## kekituraga \- ## peacock as a mount, ## tvAM \- ## you, ## antarA \- ## except, ## kaH \- ## who, ## satAM \- ## of the good. ## 18 ## 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 (Skanda), disguised as a man? ## vairAgyaM tava vittamastu karuNAM shaknoShi hAtuM kathaM dUshyaste.astu samudyamaH pitR^ipadadhyAnaM cha kiM tAdR^isham | kAmaste.astu vigarhito vinamatAM rakShA cha kiM garhitA skandachChadmamanuShya kiM nu samayaM ka~nchitsamudvIkShase || 19|| vairAgyaM \- ## dispasion, ## tava \- ## yours, ## vittaM \- ## accquistion, wealth, ## astu \- ## maybe, ## karuNAM \- ## compassion, ## shaknoShi \- ## you can, ## hAtuM \- ## to forsake, ## kathaM \- ## how, ## dUShyaH \- ## vile, reprehensible ## te \- ## to you, ## astu \- ## may be, ## samudyamaH \- ## great effort, ## pitR^i \- ## Father, ## pada \- ## feet, ## dhyAnaM \- ## meditation, ## cha \- ## and, ## kiM \- ## is, ## tAdR^ishaM \- ## of that kind, ## kAmaH \- ## desire, ## te \- ## to you, ## astu \- ## maybe, ## vigarhitaH \- ## prohibited, ## vinamatAM \- ## of those bowing (devotees) ## rakShA \- ## protection, ## cha \- ## and, ## kiM \- ## is, ## garhitA \- ## forbidden, denied, ## skanda \- ## O Skanda, ## chChadma \- ## disguise, ## manuShya \- ## man, ## kinnu \- ## do, ## samayaM \- ## occasion, opportunity, ## ka~nchit \- ## some, ## samudvIkShase \- ## await. ## 19 ## 19. Dispassion may be your weatlh, but how can you forsake compassion? Great effort may seem reprehensibile, but what of meditation on the feet of the Father? Desire may by prohibited by you, but is protection denied to your devotees? O Skanda, in the disguise of a man, do you await a proper opportunity? ## dUraM yAhi kuvAda dharmavR^iSha te netaH paraM pa~NgutA durbhrAnte bhuvanaM jahIhi parito vardhasva saMsatsatAm | sodaryeNa samanvito bhuvamimAM prApto gurugrAmaNIH shUrAntaHpuranetravibhramaharo devo bhavAnIsutaH || 20|| dUraM \- ## far, at a distance, ## yAhi \- ## go, ## kuvAda \- ## detracting, ## dharmavR^iSha \- ## bull of dharma, ## te \- ## your, ## netaH (na itaH) \- ## from here, ## paraM \- ## afterwards, ## pa~NgutA \- ## lameness, ## durbhrAnte \- ## O confusion, ## buvanaM \- ## world, ## jahIhi \- ## leave, ## paritaH \- ## everywhere, ## vardhasva \- ## may increase, prosper, ## saMsat \- ## association, ## satAM \- ## of virtuous, ## sodaryeNa \- ## with brother, ## samanvitaH \- ## associated with, ## bhuvaM \- ## world, ## imAM \- ## this, ## prAptaH \- ## obtained, ## guru \- ## guru, ## grAmaNIH \- ## leader, chief, ## shUra \- ## the demon Shura, ## antaHpura \- ## females, wives of Shura, ## netra \- ## eyes, ## vibhrama \- ## amorous, ## haraH \- ## destroyer, ## devaH \- ## Lord, ## bhavAnI \- ## Parvati, ## sutaH \- ## son. ## 20 ## 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. ## janmasthAnamavApya guptamahamo yo bhedamAdhUtavAn bhUtAnAM charatAM pR^ithagvidhadhiyAmAtmaiva yo bhAsate | dehaM sarvamidaM jagachcha vibhavAdAkramya yaH prollasa\- tyekastaM gurumUrtimAnamata re lambodarabhrAtaram || 21|| janmasthAnaM \- ## place of birth, ## avApya \- ## having obtained, ## guptam \- ## secret, ## ahamaH \- ## of the “I”, ## yaH \- ## who, ## bhedam \- ## dualism, ## AdhUtavAn \- ## shook off, ## bhUtAnAM \- ## of beings, ## charatAM \- ## (of)moving, ## pR^ithag \- ## several, different, ## vidha \- ## kind, sort, ## dhiyAM \- ## in the intellect, ## Atmaiva \- ## very self, ## yaH \- ## who, ## bhAsate \- ## shines, ## dehaM \- ## body, ## sarvaM \- ## all, ## idaM \- ## this, ## jagat \- ## world, ## cha \- ## and, ## vibhavAt \- ## with might, glory, ## Akramya \- ## having pervaded, ## yaH \- ## who, ## prollasaty \- ## shines, ## ekastaM \- ## that one, ## gurumUrtiM \- ## form of the guru, ## Anamata \- ## salute, ## re \- ## oh!, ## lambodarabhrAtaraM \- ## brother of Lambodara (Ganapati) ## 21 ## 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! ## antaryashcha bahirvidhUtatimiraM jyotirmayaM shAshvataM sthAnaM prApya virAjate vinamatAmaj~nAnamunmUlayan | pashyanvishvamapIdamullasati yo vishvasya pAre para\- stasmai shrIramaNAya lokagurave shokasya hantre namaH || 22|| antaH \- ## inside, ## yaH \- ## who, ## cha \- ## and, ## bahiH \- ## outside, ## vidhUta \- ## removes, ## timiraM \- ## darkness, ## jyotirmayaM \- ## made of light, ## shAshvataM \- ## eternal, ## sthAnaM \- ## state, ## prApya \- ## having obtained, ## virAjate \- ## shines, ## vinamatAM \- ## of devotees, ## aj~nAnaM \- ## ignorance, ## unmUlayan \- ## uprooting, destroying, ## pashyan \- ## seeing, ## vishvaM \- ## universe, ## api \- ## also, even, ## idaM \- ## this, ## ullasati \- ## sports, ## yaH \- ## who, ## vishvasya \- ## of the universe, ## pAre paraH \- ## higher than, beyond, ## tasmai \- ## to him, ## shrI ramaNAya \- ## Sri Ramana, ## lokagurave \- ## to the Guru of the world, ## shokasya hantre \- ## the destroyer of sorrow, ## namaH \- ## salutations. ## 22 ## 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! ## prasaratAditaH shubhavilokitam | ramaNa te sakR^itphalatu me kR^itam || 23|| prasaratAditaH \- ## by the flowing forth, ## itaH \- ## now, ## shubha \- ## splendid, ## vilokitaM \- ## gaze, ## ramaNa \- ## O Ramana, ## te \- ## your, ## sakR^it \- ## at once, immediately, ## phalatu \- ## may it bear fruit, may it bless, ## me \- ## me, ## kR^itaM \- ## done. ## 23 ## 23. Oh Ramana, now, by the flowing forth of your splendid gaze, may I at once be blessed! ## ramaNa janminAmayi bhavAn guruH | abhida Ashayastava mahAnuruH || 24|| ramaNa \- ## O Ramana, ## janminAM \- ## of men, ## ayi \- ## O, ## bhavAn \- ## you, ## guruH \- ## Guru, ## abhidA \- ## non-difference, ## AshayaH \- ## heart, ## tava \- ## your, ## mahAn \- ## very, ## uruH \- ## great, infinite. ## 24 ## 24. Oh Ramana, you are the Guru of men. Infinite is your heart, in which there is no differentiation. ## jagadahaM paraH sphurati me trayam | sadabhidaM girA tava visaMshayam || 25|| jagat \- ## the world, ## ahaM \- ## ``I'', ## paraH \- ## the Supreme, ## sphurati \- ## destroys, ## me \- ## for me, ## trayaM \- ## the triad, ## sat \- ## the reality, ## abhidaM \- ## without differentiation, ## girA \- ## speech, word, ## tava \- ## your, ## visaMshayaM \- ## without doubt. ## 25 ## 25. Your word destroys for me the triad of ``world'', ``I'', and ``the Supreme'', (and there remains) the one reality without differentiation, without doubt. ## tvadupadeshato galati saMvidA | mayi niranyayA sadahamorbhidA || 26|| tvadupadeshataH \- ## from your teaching, ## galati \- ## dropped, lost, ## saMvidA \- ## by knowledge, ## mayi \- ## to me, ## niranyayA \- ## not other, inseparable, ## sadahamoH \- ## between the reality and the ego, ## bhidA \- ## difference. ## 26 ## 26. From your teaching, by knowledge inseparable from me, the difference between the reality and the ego is lost. ## ahami yo.antarastamamalaM hR^idi | anubhavema bhostava kR^ipA yadi || 27|| ahami \- ## ego, ## yaH \- ## which, ## antaraH \- ## Supreme Self, ## taM \- ## that, ## amalaM \- ## pure, ## hR^idi \- ## in the Heart, ## anubhavema \- ## we could experience, ## bhoH \- ## Oh, ## tava \- ## your, ## kR^ipA \- ## grace, compassion, ## yadi \- ## if. ## 27 ## 27. Oh (Ramana), if your grace (extends to us), we could experience the supreme self in the pure heart, hidden within the ego. ## na karuNA guNastava vidAM pate | hR^idayatejasaH sahajabhaivate || 28|| na \- ## not, ## karuNA \- ## compassion, ## guNaH \- ## quality, ## tava \- ## yours, ## vidAM \- ## of the wise, ## pate \- ## Oh Lord, ## hR^idaya \- ## heart, ## tejasaH \- ## brilliance, ## sahajabhaiva \- ## only natural, ## te \- ## your. ## 28 ## 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. ## tava tanurjvalatyanagha vidyutA | tava dR^igAtatA lasati bhAsvatA || 29|| tava \- ## your, ## tanuH \- ## body, ## jvalati \- ## blazes, ## anagha \- ## Oh spotless one, ## vidyutA \- ## as lightning, ## tava \- ## your, ## dR^ig \- ## look, ## AtatA \- ## pervasive, extended, ## lasati \- ## shines, ## bhAsvatA \- ## bright. ## 29 ## 29. Oh spotless one, your body blazes like lightning. Bright and pervasive is your look. ## kabalitaM manastava vibho hR^idA | tvamasi santataM vilasito mudA || 30|| kabalitaM \- ## weakened, dissolved, ## manaH \- ## mind, ## tava \- ## your, ## vibho \- ## Oh Lord, ## hR^idA \- ## by the heart, ## tvaM \- ## you, ## asi \- ## are, ## santataM \- ## eternally, ## vilasito \- ## gleaming, shining, ## mudA \- ## with bliss. ## 30 ## 30. Your mind has been dissolved by the heart, oh Lord! You are eternally shining with bliss. ## bhuvanabhUpaterbhagavataH kR^ite | bhavasi pAchako yamavatAM pate || 31|| bhuvana \- ## mankind, ## bhU \- ## universe, ## pateH \- ## of the Lord, ## bhagavataH \- ## of divine, ## kR^ite \- ## for, ## bhavasi \- ## you are, ## pAchakaH \- ## the cook, ## yamavatAM \- ## of the self-controlled, ## pate \- ## Oh Lord. ## 31 ## 31. For the Divine Universal Lord of mankind, you are the cook, oh Lord of the self-controlled! ## narapashUnimAnahami tADayan | parashivaudanaM vitanuShe pachan || 32|| nara \- ## man, ## pashUn \- ## beasts, ## imAn \- ## these, ## ahami \- ## ego, ## tADayan \- ## slaying, ## parashivaudanaM \- ## food for Supreme Shiva, ## vitanuShe \- ## you prepare, make ready, ## pachan \- ## cooking. ## 32 ## 32. Slaying the ego of these man-beasts (humans steeped in ignorance), and cooking them, you prepare food for the supreme Shiva. ## timirANi na kevalaM vachobhiH karuNApA~Ngavilokitaishcha nR^INAm | hR^idaye prasaranti mardayantaM bhagavantaM ramaNaM guruM namAmi || 33|| timirANi \- ## darkness, ## na \- ## not, ## kevalaM \- ## only, ## vachobhiH \- ## by words, ## karuNA \- ## grace, compassion, ## apA~Nga \- ## from the corner of the eye, ## vilokitaiH \- ## by glances, ## cha \- ## and, ## nR^INAM \- ## of men, ## hR^idaye \- ## in the heart, ## prasaranti \- ## prevails, ## mardayantaM \- ## destroying, ## bhagavantaM \- ## Bhagavan, ## ramaNaM \- ## Ramana, ## guruM \- ## to Guru, ## namAmi \- ## I bow. ## 33 ## 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. ## bhavajalanidhiM gAhaM gAhaM chirAdalasAlasAn padajalaruhadvandvadvIpaM shritAMstava samprati | ramaNabhagavan kalyANAnAM niketana pAhi naH sadaya dayayA siktairbhaktAnapA~NgavilokitaiH || 34|| bhava \- ## world, ## jalanidhiM \- ## ocean, ## gAhaM gAhaM \- ## diving into again and again, ## chirAt \- ## a long time, ## alasAlasAn \- ## extremely tired, ## pada \- ## foot, ## jalaruha \- ## lotus, ## dvandva \- ## two, pair, ## dvIpaM \- ## island, ## shritAn \- ## approached for refuge, ## tava \- ## your, ## samprati \- ## now, at this moment, ## ramaNabhagavan \- ## Oh Bhagavan Ramana, ## kalyANAnAM \- ## of virtues, ## niketana \- ## abode, ## pAhi \- ## protect, ## naH \- ## us, ## sadaya \- ## merciful, ## dayayA \- ## with grace, ## siktaiH \- ## with pouring out, ## bhaktAn \- ## to the devotees, ## apA~Nga \- ## from the corner of the eye, ## vilokitaiH \- ## by glances. ## 34 ## 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. ## yadi na jananI stanyaM dadyAchChishorbata kA gatiH yadi pashupatiH krodhaM kuryAtpashoravanaM kutaH | yadi padajuShAmAchArya tvaM nihaMsi na saMshayaM bhramashataparAbhUtA ete tarantu bhavaM katham || 35|| yadi \- ## if, ## na \- ## not, ## jananI \- ## mother, ## stanyaM \- ## milk, ## dadyAch \- ## would give, ## ChishoH \- ## of the child, ## bata \- ## oh!, alas, ## kA \- ## what, ## gatiH \- ## the fate, ## yadi \- ## if, ## pashupatiH \- ## cowherd, or Lord of creatures, ## krodhaM \- ## anger, ## kuryAt \- ## would be, (would make), ## pashoH \- ## of the cow, ## avanaM \- ## preservation, protection, ## kutaH \- ## where, ## yadi \- ## if, ## pada \- ## feet, ## juShAM \- ## resorting to, taking delight in, ## AchArya \- ## Teacher, ## tvaM \- ## you, ## nihaMsi \- ## dispel, ## na \- ## not, ## saMshayaM \- ## doubt, ## bhrama \- ## confusion, ## shata \- ## hundred, multiple, ## parAbhUtA \- ## overcome, ## ete \- ## these, ## tarantu \- ## may cross over, ## bhavaM \- ## wordly existence, ## kathaM \- ## how? ## 35 ## 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 worldly existence? ## vishadahasite pUrNA shAntiH sudhAkarasodare sthirapR^ithulayoH pUrNA shaktirdR^ishoratulArchiShoH | hR^idayakamale nityA niShThA bahishcha saratprabhe ramaNabhagavan ko vA maunI samastava bhUtale || 36|| vishada \- ## bright, splendid, ## hasite \- ## (in) smile, ## pUrNAshAntiH \- ## full of peace, ## sudhAkara \- ## moon, ## sodare \- ## related to, kin, ## sthira \- ## firm, steady, ## pR^ithulayoH \- ## (in) broad, large, ## pUrNAshaktiH \- ## full of power, ## dR^ishoH \- ## (in) eyes, ## atula \- ## unequalled, ## archiShoH \- ## (in) luster, ## hR^idaya \- ## heart, ## kamale \- ## in the lotus, ## nityA \- ## eternal, ## niShThA \- ## abidance, ## bahiH \- ## outwards, ## cha \- ## and, ## sarat \- ## flowing, ## prabhe \- ## splendor, radiance, ## ramaNa \- ## Ramana, ## bhagavan \- ## Oh Bhagavan, ## kaH \- ## who, ## vA \- ## possibly, perhaps, ## maunI \- ## Muni, Sage, ## samaH \- ## equal, ## tava \- ## your, ## bhUtale \- ## on the earth. ## 36 ## 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 shaktiriyaM dR^ishoH shritajanadhvAntakShayAdhAyinI devI shrIriyamambujAkShamahiShI vaktro sahasrachChade | devI brahmavadhUriyaM vijayate vyAhAragUDhA parA vishvAchArya mahAnubhAva ramaNa tvAM stautu kaH prAkR^itaH || 37|| devI \- ## Devi, Mother, ## shaktiH \- ## shakti, power, ## iyaM \- ## here, ## dR^ishoH \- ## in (two) eyes, ## shrita \- ## attached to, ## jana \- ## man, ## dhvAnta \- ## darkness, ignorance, ## kShaya \- ## to put an end to, ## AdhAyinI \- ## effecting, ## devi \- ## Devi, ## shrIH \- ## LakShmi, ## iyaM \- ## here, ## ambu \- ## water, ## jA \- ## born in, ## akSha \- ## eye, ## mahiShI \- ## wife, ## vaktre \- ## (in) face, ## sahasra \- ## one thousand, ## Chade \- ## cover, veil, ## devI \- ## Devi, ## brahmavadhUH \- ## wife of Brahma=Saraswati, ## iyaM \- ## here, ## vijayate \- ## victory-causing, ## vyAhAra \- ## utterance, ## gUDhA \- ## concealed, ## parA \- ## supreme, ## vishva \- ## universe, ## AchArya \- ## teacher, ## mahA \- ## great, ## anubhAva \- ## experience, ## ramaNa \- ## O Ramana! ## tvAM \- ## you, ## stautu \- ## may praise, ## kaH \- ## who?, ## prAkR^itaH \- ## ordinary. ## 37 ## 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? ## so.ahaM jAto ramaNabhagavan pAdayoste daviShTho yadyapyasminmahati samaye shaktilAsye pravR^itte | sUryasyeva jvalitamahaso dUragAM nAtha shaktiM vishvasyAgyrAM tava mama mano vItaduHkhaM tathApi || 38|| sohaM \- ## I that very person, myself, ## jAtaH \- ## happened, become, ## ramaNabhagavan \- ## Oh Bhagavan Ramana, ## pAdayoH \- ## from (two) feet, ## te \- ## your, ## daviShThaH \- ## very far away, ## yadyapyasmin \- ## even though in this, ## mahati \- ## great, ## samaye \- ## occasion, time, ## shakti \- ## Shakti, power, ## lAsye \- ## dance, ## pravR^itte \- ## begins, ## sUryasyeva \- ## as of the sun, ## jvalati \- ## blazing, ## mahasaH \- ## knowledge, ## dUragAM \- ## being far, remote, ## na \- ## not, ## atha \- ## now, ## shaktiM \- ## Shakti, ## vishvasya \- ## of the universe, ## agryAM \- ## topmost, ## tava \- ## your, ## mama \- ## mine, ## manaH \- ## mind, ## vIta \- ## vanished, ## duHkhaM \- ## sorrow, ## tathApi \- ## even though. ## 38 ## 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. ## tadbhAgadheyamasamAnamanekamauni\- vAsArjitaM kShitibhR^itaH khalu lohitasya | a~NgIchakAra bhagavAn ramaNo maharShi\- ranyeShu satsu yadimaM bahuShu sthaleShu || 39|| tat \- ## that, ## bhAga \- ## good fortune, ## dheyaM \- ## giving, ## asamAnaM \- ## unequalled, ## aneka \- ## many, ## mauni \- ## saints, ## vAsa \- ## dwelling, ## arjitaM \- ## earned, accquired, ## kShiti \- ## mountain, ## bhR^itaH \- ## borne, accquired, ## khalu \- ## indeed, verily, ## lohitasya \- ## of the red-coloured, ## a~NgIchakAra \- ## chose, ## bhagavAn \- ## Bhagavan, ## ramaNaH \- ## Ramana, ## maharShiH \- ## Maharshi, ## anyeShu \- ## among others, ## satsu \- ## good, holy, ## yat \- ## because, since, ## imaM \- ## this, ## bahuShu \- ## among many, ## sthaleShu \- ## places. ## 39 ## 39. Verily, that good fortune accquired 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. ## shAntirnitAntamadhikA paramAsya shakti\- rvairAgyamadbhutatamaM karuNA tu sAndrA | j~nAnaM nirastakuhanaM madhuraM cha vR^IttaM nR^INAM nidarshanamayaM ramaNo maharShiH || 40|| shAntiH \- ## peace, ## nitAntaM \- ## extraordinary, ## adhikA \- ## surpassing, superior, ## paramA \- ## chief, highest, ## asya \- ## of him, ## shaktiH \- ## power, ## vairAgyaM \- ## dispassion, renunciation, ## adbhutatamaM \- ## most extraordinary, ## karuNA \- ## compassion, ## tu \- ## used as exclamation, ## sAndrA \- ## strong, intense, ## j~nAnaM \- ## knowledge, ## nirasta \- ## banished, ## kuhanaM \- ## hypocrisy, ## madhuraM \- ## sweet, pleasant, ## cha \- ## and, ## vR^ittaM \- ## conduct, ## nR^INAM \- ## for, of men, mankind, ## nidarshanaM \- ## pointed to, indicated, ## ayaM \- ## this, ## ramaNaH \- ## Ramana, ## maharShiH \- ## Maharshi. ## 40 ## 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. ## nArasiMhirgaNapatirvAsiShTho ramaNaM gurum | chatvAriMshanmitaiH padyaiH skandAMshaM stutavAnR^iShim || nArasiMhiH \- ## son of Narasimha, ## gaNapatiH \- ## Ganapati, ## vAsiShThaH \- ## Vasishta, ## ramaNaM guruM \- ## Guru Ramana, ## chatvAriMshan \- ## forty, ## mitaiH \- ## by measured, ## padyaiH \- ## verses, ## skanda \- ## Skanda, ## aMshaM \- ## incarnation, ## stutavAn \- ## praised, ## R^iShiM \- ## Rishi. ## 000 ## Vasistha Ganapati, son of Narasimha, has praised with forty measured verses the Rishi, the incarnation of Skanda, Guru Ramana. ## OM tat sat ## \medskip\hrule\medskip Proofread by Sunder Hattangadi Translated by Anil Sharma anilandvijaya at gmail.com This work is published by Sri Ramanasramam. It has been approved to be posted on sanskritdocuments.org by permission of Sri V.S. Ramanan, President, Sri Ramanasramam. } \medskip\hrule\obeylines Please send corrections to sanskrit at cheerful dot c om Last updated \today https://sanskritdocuments.org \end{document}