The 108 Names of Sri Bhagavan (Ramana Ashtothara 72-73) Original Sanskrit by Sri Viswanatha Swami and English Translation & Commentary by Professor K. Swaminathan

72. Ganesa muni bhrn gena sevitanghri saráruhah: One whose lotus feet were sought by the honeybee Ganesa Muni.

[The bee knows which flower holds the sweetest honey and seeks and sucks the honey and stores it. Hailed by competent scholars as Kavyakantha in his 21st year, Ganapati Muni was an accomplished sadhaka and poet. When he sat at the feet of Bhagavan, gathering the sweetness and light of jnana and making music through his slokas in praise of Bhagavan, other scholars and poets were also drawn to the same source of sweetness and light].

Om Ganesa muni bh ngena sevitanghri saráruhaya namah

73. Gitápadesa-saradi grantha saÚchinna samsayahOne who dispels all doubts by his Gita, Upadesa Sara and such other works.

[Kavyakantha’s Ramana Gita in 18 chapters and 300 slokas is a modern masterpiece answering many questions raised by Ganapati Muni, his wife and other disciples. It is absolutely original in many parts and has high metaphysical and practical value for earnest seekers because it explains the most profound truths in simple, clear, precise language.

If Ganapati Muni was responsible for Ramana Gita, another bee which sipped honey and made music at the lotus feet of Bhagavan was Muruganar, who was responsible for Upadesa Saram and Ulladu Narpadu. The former was translated into Sanskrit, Telugu and Malayalam by Bhagavan and the latter into Sanskrit by Kavyakantha. The common feature of these works, brief but clear, precise and definitive, is that they face and solve all the honest doubts that trouble earnest seekers. They are not theoretical or speculative treatises for study, but practical guides for sadhana and direct experience of Reality. They take the reader firmly by the hand and convince him that jnana is the all-pervasive basic or turiya element underlying and transcending karma, bhakti and yoga, that these other methods are concerned with ‘becoming’, while jnana, concerned with ‘being’, includes and harmonises these three modes of becoming. Bhagavan destroys every shadow of doubt by the light of jnana].

Om Gitápadesa saradi grantha samchinna samsayaya namah.