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Sri Mahadeva Uvacha:-
Tatho jaganmangalamangalathmana,
Vidhaya Ramayana Keerthimuthamam,
Chachara poorvaacharitham Raghoothamo,
Rajarshi varyarrabhisevtham Yadhaa
Lord Shiva Said:-
Having established the
auspiciousness of the world ,
That best of the Raghus with an auspicious soul followed ,
The
earlier acts of his royal sage like ancestors ,
And organized his
life into an act of intense
penance.
2,SAumithrina prushta udhara budhinaa,
Rama Kadhaa praha puraathaani shubhaa,
Ragna pramathasya nrugasya saapatho,
DWijasya niryakthwa madhaha Raghava
At the request of the
large hearted son of
Sumithra,
Rama with graciousness told the ancient story ,
Of the great king Nruga
who was cursed
By a Brahmin to
take an animal birth .
3,Kadachith yekantha upasthitham
prabhum,
Ramam rema
aalaalitha pada pankajam,
Saumithri aasaditha shudha bhaavanna,
Pranamya bhakthyaa vinayanvitho bravith .
Seeing Rama whose lotus like feet were caressed,
By
Goddess Lakshmi sitting alone,
The son of Sumithra with a pure heart,
Due to selfless service, with devotion asked with humility.
4.Thwam shudha bodhosi hi
sarva dehinaa,
Maathmaasya adheesosi nirakruthi swayam,
Prathiyase Jnana drusaam mahaa
mathe ,
Padhaabja brungahitha sanga
sanginaam.
You are with pure consciousness and the lord .
Of the soul of all beings who has
a formless self,
But oh wise lord
you are visible to the wise
persons ,
Who
hover round your lotus like feet like bees.
5.Aham prapannosmi padambujam
prabho,
Bhava apavarga thava yogi bhavitham,
Yadaajnasajnaana mapaara varidhim,
Sukham tharishyaami thayaanusaaadhi maam.
Oh Lord I am surrendering
absolutely to your lotus feet,
Which can release me from Samsara
and which is meditated by Yogis,
Please with great speed remove the shoreless ocean of my ignorance,
By teaching me in such a way that I can cross it with comfort.
6. Sruthvaaadha Saumithri vacho akhilam thadhaa,
Praha prapannarthiharaa
prasannadhi ,
Vijnanamajnana thama prasaanthaye,
Sruthi prapannam kshithi
paala bhooshana.
After hearing all the words of the son of Sumithra,
He who destroys the sorrows of those who surrender to him,
And who could control the
darkness hiding the knowledge told ,
The devotee who wanted to hear and who
was the best of the kings.
Ramachandra Uvacha:-
7.AAdhou swavarnasrama varnithaa kriyaa,
Kruthwaa samaasaaditha shudha
manasa ,
Samaapya thath
poorvam upaatha saadhanaa,
SAmasrayeth sad guru maathma labdhaye.
Lord Ramachandra told:-
After completing the works allotted to
us by ,
The stage in life of the
profession that we hold,
After gaining a balanced and
very pure mind ,
And after getting earlier the necessary qualifications,
One should surrender to a good Guru for understanding the
self.
8, Kriyaa sareerodhbhava hethu raadhathaa,
Priyaa priyou thou
bhavatha suraaginaa,
Dharma itharou thathra puna
sareearakam ,
Puna kriyaa chakrava dheeryathe
bhava.
Action is considered as the cause emanating from the body,
This is considered as desirable
or not based on its attachment to the body,
The wheel of Dharma and its
opposite again and again,
Runs and moves like procession in the body of Samsara
9.Ajnanamevasya hi moola karanam,
Thaddhanamevathra vidhou
vidheeyaathe,
Vidhyaiva thannasa vidhou pateeyasi,
Na karma thajjam savirodha
meeritham.
Ignorance is definitely the basic reason for all ills including
Samsara
And teaching alone
is prescribed to eliminate it,
As
knowledge is the one which
achieves this destruction,
And not action that is born out of that ignorance.
10.Na ajnana hanirna cha raga
samkshayo,
Bhavethatha karma sa dosham
udbhaveth,
THatha puna samsruthir apya vaaritha,
Thasmad budho jnana vicharavaan
bhaveth
The
harm caused to ignorance
and development of attachment,
Leads to more such action
perhaps evil may
be born,
And so again , the evils of Samsara are
unavoidable,
And so a wise one should become a
seeker of divine knowledge.
11.Nanu kriyaa veda mukhena chodhithaa,
THadhaiva vidhyaa
purushartha saadhanam,
Karthavyathaa pranaabrutha prachodithaa,
Vidhyaa sahayathvamupaithi saa
o puna.
The
objection to work with
attachment arose out
of Vedas,
And similarly the knowledge leads to attainment of the Purusharthas,
Also the duties
are enjoined for all living
beings,
And these duties
are the helpers to the knowledge
12,Karmaakrithou doshamapi
sruthirjaghou,
Thasmad sadaa kaaryamidham mumukshunaa,
Nanu swathanthraa druva karya karini,
Vidhyaa na kinchin
manasaa vyapekshathe .
The Vedas have also warned that non performance of duty is not proper,
And so the seeker of
salvation is busy
always doing his duty,
But thinking that independence of
knowledge from doing duty is needed,
They would never be able to attain knowledge even in dreams.
13.Na sathya kaaryopi hi yadwaddhwara,
Prakamkshhathe anyaan api karakaadhikaan,
Thadhaiva vidhyaa
vidhitha prakasithai,
Visishyathe karemnabhireva mukthaye
No,
actions with good results , just like actions,
Prescribed by the Vedas depending on various
other accessories,
Depend on rules of Vedas and when revealed ,
Become capable of giving results only with performance
of duties.
14.Kechidh vadanthi vitharka vaadhin,
Sthadapya saha drushta
virodha kaaranaath,
Dehaaabhimaanaad abhivardathe kriyaa,
Vidhyaa gatha ahamkruthitha praseedayathi.
14. Some who illogically argue would tell that,
This indeed is false because of
inner contradictions that are seen,
Because action
always depends on the body,
And knowledge is got by the process of ego elimination.
15.Vishudha vijnana
virochanaanchithaa,
Vidhyaa aathma vruthi charame ithi banyathe
,
Udhethi karmaakhila kaarakaadhibhir,
Nihanthi vidhyaakhila karakaadhikam.
15Arrived at through
contemplation of the pure
heart,
The knowledge of the
thought of the self is
considered as the final,
But
the action that arises from
various causes demolishes ,
And
all the various instruments of Karma.
16.Thasmad thyaje th karyamaseshatha sudhee-,
Vidhya virodhannaa samuchayo
bhaveth,
Athmanusandhana paarayana sadaa,
Nivruthas sarvendriya vruthi gochara.
16.So the pure hearted one should give up all activities,
Which are contrary to the knowledge
but to those,
Who are engaged always in the search of the self,
A combination can quiten all
activities and perceptions.
17.Yaachreeraadhishu maayathmadhi-,
Sthavadvidhayo vidhi vadha karmanaam,
Naytheethi vakyar akhilam nishidhya tha-,
Jnaathwaa paramathamana madha thyajothkriya.
17,As long as due to illusion one identifies himself,
With the body ,he should
perform the rituals prescribed by Vedas,
And then afterwards by logic of identification and
elimination,
When he realizes the supreme self, he can
give up such rituals.
18,Yadhaa paramathmavibhedha bhedakam,
Vijnanamathmanyavabhathi bhaswaram,
THadaiva mayaapravileeyatheajnasaa,
Sakaarakaa karanamathma samsruthe.
18.When the differences between
parmathma and Jeevathma,
Is clearly understood in the heart
and when it shines,
Illusion completely and immediately disappears from the heart,
Along with all the apprehensions and misapprehensions.
19.Sruthi pramaanaabhi vinaasithaa
cha saa,
Kadham bhavishyathyapi karya karini,
Vijnana mathraadhamals adwidheeyath,
Sthasmad vidhyaa na
punar bhavishyathi.
19.How can various effects
of illusion be created,
When it is completely destroyed by what is given in Vedas,
The
real truth which is pure knowledge is without a second,
Would completely prevent the ignorance again arising in the mind.
20.Yadhi sma nashtaa
na puna prasooyathe,
Karthaham asyethi mathi kadham bhaveth,
Thasmad swathanthraa na kimapyapekshathe,
Vidhyaa vimokshaaya vibhaathi kevalaa.
20.If once destroyed illusion cannot
be born again,
How can the thought “I am the doer :
arise in the mind,
And therefore knowledge
is not dependent on ,
Anything else for giving liberation as it has its own capability.
21.Saa taithreeya sruthi raaha
saadaram,
Nyasam prasanthaakhila karmaanaam sphutam,
Yethavadithyahacha vajinaam sruthir,
Jnanam vimokshaya na karma saadhanam.
21,The famous Thaithreeya samhitha
emphatically declares,
Clearly the renunciation prescribed by all
scriptures,
And the vajasenayas sruthi also declares that,
Knowledge liberates and is not the means of Karma.
22Vidhyasamathvena thu darsithasthwayaa,
Krathuma drushtaantha
udhaahyathaa sama,
Phalai prudakthwaa dh bahu kaarakai krathu,
Samsaadhyathe jnanamatho viparyayam.
22.The ritial which
has been shown as equal to
knowledge ,
By you has been
supported by an
improper example,
As
they both lead to different results and also,
While knowledge does not need accessories ritual needs many,.
23.Saparathyavayo hyahamithyanaathmadhi,
Rajna prasidhaa na thu thathwa darsina,
Thasmadh budhais thyajyam vikriyathmabhir,
Vidhanathaa karma vidhi prakasitham.
23,”I will incur sin if I do not do
ritual” is a wrong idea,
Created by our own self and is true only in case of ignorant ones,
And so wise people should give them up
as they would have realized,
Their own action less and changeless
self as prescribed by the Vedas.
24. SRadhanvitha thathwamaseethi
vaakyatho,
Guro
prasaadaadapi shudha manasa,
Vijnaaya chaikathmya madhathma jeevayo,
Sukhi bhaven
merurivaa prakampan
24.A man with attention and faith
in the statement , “That thou art”.
Due to the grace of his Guru, becomes one with a pure heart,
Having understood the perfect identity betwem Parmathma and Jeevathma ,
Would become happy and be as stable as Meru mountsain.
25.AAdhou padartha avagathirhi kaaranam,
Vaakyartha vijana vijnana
vidhou vighanatha,
Thathvam padarthai paramathma jeevakaa-
Vaseethi chaikathmyamathanayor bhaveth.
25.Earlier the proper understanding the meaning of words,
Caused the understanding of the sentences and
according to the law,
The meaning of the words “That
“ and “you” are
“Parmathma ,
And
“ you are that” indicates
total identity between those.
26Prathyeka parokshaadhi virodhamaathmanor,
Vihaya
sangruhyathayoschidathmathaam,
SAmsodhitham lakshnaaya cha Lakshitham,
Jnaathwaa swamaathmaanamayadwayo bhaveth.
One visible and another remote to
the eye, the jeevathma,
And Parmathma appear different and accepting.
Their differences by
a thorough enquiry,
By
their properties and their
implications,
A person understands their nature and becomes one with them.
27,Ekathgmakahvajjahathi na sambhave
Ththdhajahalla kshanatha virodatha,
Soaya yampadarthviva bhaga lakshana,
Yujyeth thathwampada yora doshadha.
27.Knowing that Thou and that are same
one cannot ,
Abandon any one of them but it
cannot be totally accepted ,
As
some people find distinction
between them and so,
We have to leave out the differences and assume
they are same.
28.Rasadeepanchi krutha bhootha
sambhavam,
Bogaalayam dukha
sukhadhi karmanaam,
Sareera maadhyantha vadhadhi
karmajam,
Maayamayam sthhola mupadhimaathmana
28.The five elements
like earth which are
made up of other gross elements,
Are
temples of experiences of joys and sorrows which came due to past actions,
The body which has beginning and end
is made up by our past actions,
And is considered as the equipment of self which is gross.
29.Sookshmam mano budhidasendriyayairyutham,
Pranai panchikrutha bhootha sambhavam,
Bokthu skukhader anusadhanam bhavesch,
Sareera manyaadwidha raathmano budhaa.
The five pranas which have a
micro form consisting of mind,
Intllect and the ten organs are structured by the five great elements,
Grants pleasure to those consume them and become their instrument,
And so the wise declare that that sewlf is the instrument of Subtle
body.
30.Anaadhya anirvaachya peeha
karanam,
Mayaapradhaanam thu param sareerakam,
Upaadhi bedhaathu yatha
pradak sthitham,
SWathmanamaathmanyavadhaarayeth
kramath.
Here the timeless and beyond description causal product ,
Of
Maya becomes another
state beyond the self,
And since self is a different
entity , the seeker ,
Learns to
know his own self in his
heart in different stages.
31. Koseshvayam theshu
thu thathad aakruthir,
Vibhathi sangath
spatiko phalaa yadhaa,
Asanga roopo ayamajo
yatho adhvayo,
Vijnaayathe asmin
parithoo vicharithe.
Just like a crystal glass
looks red when in contact with red flower,
This self which is unattached and unborn , coming in to five
sheaths of the body,
Adopts their characteristic and appears similar to them,
But fine research reveals that it is not attached and without a two.
32.Budhistridhaavruthirapeeha drusyathe,
SWapnaadhi bedhena
gunathrayaathmana,
Anyonyatho asmin vyabhicharitho mrushaa,
Nithya pare brahmani
kevale shive.
The intellect sways itself in three different forms,
And
so is exhibits itself in three states including state of dream,
But since these states contradict themselves, they are only
illusions,
And they do not exist
in the stable divine
state of divine Brahman.
33.DEhendriya prana
manasichadathmanaam,
Sangaadhajasram parivarthathe dhiya,
Vruthisthamo moolathayaaajna lakshana ,
Yaavad bavetha
vadasou bhavodhbhava.
The
body , organs , soul
, body and mind,
Keep on
changing, endlessly , but the
thoughts ,
That arise from the darkness are termed as ignorance,
And as long as they remain in this
samsara.
Nehipramaanena niraakrithaakhilo,
Hrudhaaamaaswaadhi ths
chidagnamritha,
THyajedhasesham jagadaatha sadraasam,
Peethwaa yadhaamba prajahaadhi thathphalam. 34
He who has rejected all using Vedic method , “not this”,
And if he gets in his heart the
divine nectar of pure consciousness ,
He would reject the entire world, its essence and
existence ,
Just like a man drinking the essence of a fruit throws out the shell.
Kadachid aathmaa
na mrutho na jaayathe ,
Ma ksheeyathe naapi vivardhathenava,
Nirastha sarvaathisaya
sukhathmaka ,
Swayamprabha sarva gatho ayam
adhvaya. 35
The
aathma never dies are gets born at any time,
It also does not decay or
grow up ever,
Not having attributes it is full of
bliss,
Self lustrous, all pervading and has no dual existence.
Yevam vidhe jnana
maye sukhathmake ,
Kadham bhavo
dukhamaya pratheeyathe ,
Ajanathoadhyasavasath
prakaasathe ,
Jnane viliyetha viridhatha kshanaath 36
When like this when is filed with
wisdom and is always blissfull,
How can it ever be pervaded ever
with sorrow,
But
it appears like that due to ignorance and misapprehension,
But when you are full of wisdom within a second this realization disappears.
Yadanya anyathra vibhaavyathe bramaath,
Adhyaasamithyahuramum vipaschitha ,
Asarpa bhothe ahi vibhavanam yadhaa,
Rajjvaadhike thadwadapeesware jagath. 37
Due to delusion we see a thing
in a very different way,
And this is termed
as super imposition by the
wise people,
Just
like the in the rope we see
the form of a serpent,
WE also we
superimpose the world on the
concept of God.
Vikalpa mayaa rahithe chidhatmake,
Ahankara yesha pradhama prakalpitha,
Adhyaasa yevaathmani sarva karane ,
Niramaye brahmani kevale
pare 38.
Untouched by the concept of Maya the divine Athma
is presented,
The concept of ego is then projected in this,
And the cause of the
is the superimposition of
self,
On the untainted concept
the concept of pure Brahman.
Ichchadhi Ragaadhi sukhaadhi darmika,
SAdhaa dhiya samasuthi hethava pare
,
Yasmath prasupthou thadha bhavatha para,
Sukha swaroopena vibhavyathe hi na. 39
Desires and attachments in the form of pleasures,
Always are the cause of
SAmasra in the divine,
And because in sleep
that divine is
not there,
Nature of bliss is experienced certainly by us.
Anaadhya avidhyodh bhava budhi bimbitho
,
Jeeva prakasa
ayamitheeryatha chitha,
AAthmaadhiya saakshithayaa prudak
sthithio,
Budhyaa parichinnaparaa sa
yeava hi. 40
Born of beginningless ignorance , the intellect is reflected.
And the living being has a luster and this is called
the pure consciousness,
And the soul with the witness
of intelligence remains separately,
Not conditioned by any thought as indeed supreme.
Chid bimbasaakshtyathmadhiyam prasangatha-,
Stvekatra vasa dhanalaaktha lohavath,
Anyonya Madhya vasath pratheeyathe ,
Jada
jadathwam cha chidathma chethaso. 41
Due to the nearness of divine form, it witnesses self and intellect,
And lives in the
same place like the fire and iron pieces,
But
by superimposition it
appears as if they are
living together ,
And appears as if inert body and consciousness are
of the same self and
intellect.
Guro
sakaasaadhapi veda
vaakyatha ,
Sanjaatha vidhya anubhavo nireekshya tham,
Swathmanamaathmastha upadhi varjitham,
THyajedasesham jadam aathma gocharam. 42
Once we are near to the teacher, have
learnt Vedic lore ,
Get
experience of effect of learning ,
One’s own self present in the heart should be given up,
And
also entire inert state seen in self through self organs also should be given up.
Prakasa roopo aham joahamadhvayo,
Asakrudwibatho ahamatheeva nirmala,
Vishudha vijnana
gano niramaya ,
Sampoornas aananda mayo ahama kriya
43
I
have a lustrous form , I am
not born , I am one without a second,
I am the ever lustrous pure light of consciousness,
And also extremely pure and holy mass of consciousness,
I am completely filled with joy and I am actionless
SAdaiva mukthoham achinthya sakthi man,
Atheendrya jnanam avikriyathmaka ,
Anantha apaaro
aham aharnisam budhair,
Vibhaga vithoham
hrudhi veda vaadhibhi. 44
I am, always liberated and endiowed with unimaginable power,
I am knowledge which is beyond sense organs, I am
beyond change,
I am endless, shore less and I am meditated upon by the wise,
Day and night and I am in their hearts of learned Vedic scholars
Yevam sadathmaana makhandithathmana,
Vicharamaanasys vishudha bhavana
,
Hanyadha avidhyaa machirena kaarakai,
Rasayanam yaddadupasitham ruja.
45
Thus
continuously the soul which
cannot be divided,
Keeps on thinking about
very pure holy thoughts,
Which destroys ignorance in a flash
of time ,
Just like medicine regularly taken
destroys the disease.
Viviktha aaseena uparathendriyo ,
Vinirjithaathma vimalantharasaya ,
Vibhavayedh yeka mananya saadhano,
Vijjana druk kevals aathma
samsthitha. 46
One should sit in a
place with disturbance
withdraw his senses,
Win over his body with a very pure state of mind,
And then he should contemplate on
his self , withdrawing from
all other means,
And
thus endowed with vision
of knowledge alone , he should establish himself as self.
Viswam yadhethath pramathma darsanam.
Vilapa yedhathmani sarvakaarane,
Poornischaananda mayo avathishtathe,
Na Veda bahyam
na cha kincidantharam. 47
The world that is being seen by
us is the
real Brahmam,
And one should merge himself with self under all circumstances,
But it remains completely occupied by limitless joy ,
Without knowing
anything in the plurality of
outside and in side
POorvam samadher akhilam vichinthayed,
Omkaramathram sacharacharam jagath
,
THadeva vaachyam
pranavo hi vaachako ,
Vibhavyathe ajnanavasanna bodatha.
49
Before entering in to samadhi
one should think about
everything,
And understand that the sound om is the moving and not moving things of the world,
For
duality of only
Pranava which is the sound symbol
Appears only through ignorance and not due to direct knowledge.
Akara SAmjna
purusho hi viswako,
Hayoojkaara kasthyajasa yeeyathe kramath,
Praajno makara paripatyathe akhilai,
Samadhi poorbana thu thatwatho
bhaveth. 50
Represented by the Purusha . the
sound AA is the waker,
The sound “u” is the dreamer respectively ,
All sages consider the sound “ma” as the deep sleeper,
And all this is before Samadhi never
in the nature of
absolute realty.
51.Makarampyaathmani chidghane pare,
Vilaapayeth praajnaamapeeha
kaaranam,
So aham param Brahma sadaa vimukthimadhi,
Vijnaanadrung muktha upaadhi tho
amala .
Let
the sound “Ma” merge in the Athma and become consciousness,
Of the supreme caused by the wakeful
Athman,
And let freedom be obtained by
the knowledge that
I am the supreme,
By the eye
of wisdom which is not
conditioned by anything and is divinely pure.
52,Yevam sadaa jaatha Paramathma BHavana
,
SWananda thushta pari vismruthaakhila ,
Aasthe sa nithyaathmasukha prakasaka
,
Saakshaad vimuktho achala
vaari sindhavath.
Thus he who realizes the
pure nature of the self,
Becomes satisfied with his
own joy and forgets all other things,
And he remains as the one
exhibiting the pleasure of his
perennial soul,
And becomes really
free of everything like
the ocean.
53.Yevam sadhaabyastha Samadhi yogino,
Nivrutha sarvendriya gocharasya hi,
Vinirjithaa sesha
riporaham sadaa ,
DRusyo bhaveyam jitha shang gunathmana.
Those who always practice Samadhi,
And who are withdrawn from all the known
objects ,
Always wins over all the enemies within their own self,
And
becomes one who has conquered
the six urges of the body.
54,Dhyathvaiva maathmaana
maharnisam muni-
Sthisteth sadaamuktha samastha bandhana,
Prarabdhamasna annabhimana varjitho
,
Mayyeva saakshaathpravileeyathe thathaa.
By meditating and contemplating on
self , all day and night,
The
seeker of spirituality should
not get tied by any bondages,
Experiencing his destiny without
individual identification,
He
alone definitely merges in to me.
55.AAdhou na madhye cha thadhaiva cha anthatho,
Bhavam vidhithwaa bhaya
soka kaaranam,
Hithwaa samastham vidhi vadha choditham,
Bhajeth wamaathmaana madhakhilathmaanam.
IN the beginning of time , its middle as well as
end,
Samasra has been identified as the cause of fear and sorrow,
Giving up everything as prescribed in the Vedas,
Let
him contemplate on his
innate and infinite self.
56.Aathmanya bhedhena vibhava yannidham,
Bhavathya bhedena
mayathmanaa thadhaa,
Yadhaa jalam vaari nidhou yadhaa paya ,
Ksheere viyadvyoma anyanile Yadhanila.
Contemplating that his own self is no different,
He becomes one
with with his soul no
different from mine,
Just like water
poured in the ocean , just
as milk poured in to milk,
And just like adding space in to space and
air added to air.
57.Itham yadheeksheths hi loka samsthitho,
Jagan mrushaivethi vibhavayan muni ,
Niraakruthathwaa sruthi yukthi
maanatho,
Yadhendhu bedho dhisi
digbramaadhayaa.
If he sees like this being in the
world of worldly people,
The spiritual seeker would contemplate the world as a delusion,
Affirming the conclusions drawn by Vedas based on logic,
Which is
like believing that
there are no
multiplicity of moons in the sky.
58.Yaavanna pasyedh akhilam madhathmakam,
THavan Madharaaganathathparo bhaveth,
Sraddhalurthyoorjitha bhakthi lakshano,
Yasthasya drusyo ahamaharnisam hrudhi.
AS long as the world is not able to see my divine nature ,
They would become devoted
to the worship of my form,
Endowed with deep faith
and mighty devotion,
And he will experience me , day and night , in his
heart.
59.Rahasya methath chruthisaara
sangraham,
Mayaa vinisichathya thavoditham priya,
Yasthvethadhalochayatheeha budhimaan,
Sa
muchyathepathakaroshibhi kshanaath.
This summary of the essence of Upanishads is secret,
Which has been
ascertained and told to
you , dear Lakshmana,
The
wise one who thinks about this deeply,
Would get liberated from sin of all
crimes instantly.
60.Brathryadheedham paridrusyathe jagan,
Mayaiva sarva parigruthya chethasaa,
Mad
bhaavanaa bhaavitha shuddha
manasa ,
Sukhi bhavananda mayo niramaya
.
Oh brother , the world that we all see is Maaya alone,
And
by wiping off all that that
is collected in your mind,
Contemplate only
on me with a very pure heart,
And become happy m filled with
joy and free of all sorrows.
61.Yam sevathe maamagunam gunathparam,
Hrudhaa kadhaa
vaa yadhi gunaathmakam,
Soaham svapadaanchitha renubhi
sprusan,
Punaathi lokatrithayam yadhaa
ravi.
He
who meditates on me , who is
attribute less and is beyond all
attributes,
In his heart
for some time or me as
one full of attributes,
Becomes one with me and by the touch of the dust of his feet,
Would purify all the three worlds
just like the Sun does it.
62.Vijnana methad akhilam sruthi saaramekam,
Vedantha vedhya charanena mayaiva
geetham,
Ya sradhayaparipatedhu guru bakthi
yuktho,
Maddhathapamethi yadhi
madhvachaneshu bhakthi.
The real information and
essence of all Upanishads,
Have been sung by me to you as I am the quarter of what
is in Upanishads,
And he who would sing this faith
reads this with firm faith in his Guru,
Can
reach my form , if he has
devotion to my words.
Ithi SRimad Adyathma Ramayane Uma Maheswara SAmvadhe,
Uthara Kande Panchama
SArga.
This
is given in fifth chapter
of Uthara Kanda of Adhyathma Ramayana ,
During the discussion between Lord
Shiva and Goddess Parvathi.
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