Sirparaananda vaazhve sivathodun kalandha thaene
Arpudha ananda paagae agandanae ramana unnai
Karpaga thaaruvai naadi kadidhezhun thodi vandhaen
Virpana uruvae kaavai vimalane arut kand andhae

Word menaing
Chirparam / sirparam = God, divine principle; vaazhvu = life; thaen = honey; arpudham = wonderful, miraculous; paagu = sugar syrup; karpaga thaau = wish fulfilling tree; kadidhu = quickly; virpanan/virpannan = master, learned person

Meaning
Ramana, you who are the divine principle that’s omniscient! Honey that’s mingled with Siva, sweet sugar syrup! You who are everywhere and one with everything! I came running to you seeking as the wish fulfilling tree. You are the peak of wisdom. The Ever Pure One. Please protect me with your glance of grace.

SV is comparing Bhagavan with everything sweet such as holy and sugar syrup (paagu), because the grace of God that is Bhagavan is guaranteed to turn our bitterness into sweet bliss. Bitterness and sweetness emanating from our expectations of the pleasant and avoidance of the unpleasant owing to our duality driven view of life is destroyed by the merciful glance of Bhagavan. This helps us transcend the sufferings resulting from our materialistic views based on our separation of us into ego-induced ‘I’ and a world that’s separate from that ‘I’. In the ensuing state there is only the sweetness of bliss. 

Kalpa Taru or Kalpa vriskha is a wish fulfilling tree, which, according to  puranas, came as a result of the churning of the milky ocean along with Kamadenu, the wish fulfilling celestial cow. Bhagavan is depicted as Kalpataru as he fulfils the wishes of his devotees. There are many incidents that prove this, from blessing devotees with the conditions to ripen for self realisation to miracles on the material plane, here are just two incidents:

For instance, when Chagganlal Yogi was wanting to sell his printing press, Bhagavan appeared in his dream, showed him the person who will buy the press and the amount.  

When a mill-hand who had been blinded by a disease came to Bhagavan pleading with him to restore his sight, Bhagavan sat silently as usual. It so happened the two doctors from Chennai had come to visit Bhagavan before the mill-hand’s visit. The doctors who were at the car outside the ashram, for some reason, came back to the hall and offered their services to help the blind man and latermanaged to restore sight to one eye. 
​
Bhagavan said that there were siddhas and suddhas, the former knew they had powers, the latter, on the other hand, had no idea they had powers which worked through them, and in whose presence miracles happened.

PonnoLir vadivinaane poorana vadhanthane
Thannarun chuvanu bhuthi tharai elam maNakka yaezhai
Unnarum pugazhai kaettiv ulagelan thedi vandhaen
Ennaru Liraiye gnana Ramanane jothi kundre

Word meaning
Pon = gold, golden; vadivu = shape, form; pooranam = fullness; vadhanam = face; anubhuthi = realisation, experience of it; tharai = ground, earth; pugazh = fame; jothi = light, flame.

Meaning
Oh Ramana, with the golden-hued form, and a beautiful face like that of the full moon, the earth is fragrant from  the perfume of your self- realised experience. I came (after) searching for you in every corner of the world, oh Ramana, my lord full of grace, the form of wisdom and flame.

Here Sathyamangalam Venkatramana Iyer, again compares Bhagavan to Arunachala which is clear from the epithet ‘jothi kundre’. The holy hill is the pillar of light mentioned in the Puranas, and SV, like in the previous songs, sees no difference between Bhagavan and Arunachala. 

PonnaOlir vadivinan means he with a golden-hued body. Every description of Bhagavan by those have seen him for the first time tend to liken his appearance to burnished gold.  

Viswanatha Swami describes it thus: 
“When I first saw Bhagavan, he was standing in the open space in front of the ashram building. The very sight of him thrilled me. Something in that body, shone forth, without limitation, engulfing everything else.”

C.R.Rajamani says on seeing Bhagavan for the first time: Sri Bhagavan, his body luminous like burnished gold …”
(http://the-wanderling.com/collection03.html)

P.L.N. Sharma, a Gandhian, met Sri Ramana in 1932, says:
“In the subdued light of the hall Bhagavan’s body shone like burnished gold and his eyes were luminous … “

Poorana vadhanam refers to poorna Chandran, full moon [It is a simile used to describe Devi as well in Lalita Sahasranamam. It is not only a metaphor for beauty it also means fullness or wholeness - From The Glory of Alchemy].

As for the third line extolling how Bhagavan is spreading the fragrance of his experience, we find a curious parallel in Paul Brunton’s narrative of his first meeting: “Does this man, the Maharshi, emanate the perfume of spiritual peace as the flower emanates fragrance from its petals?”,  he wonders. 

SV ends the verse with how he came to Bhagavan after looking in every corner of the world, which is reflected by Bhagavan’s saying, “Everyone finally has to come to Arunachala”.  Annamalai Swami mirrors this sentiment in his Final Talks when replying to a lady wanting to go to other holy places, “If you’re attached to places, stay here in Tiruvannamalai for some time, the best place to discover the Self is here at Arunachala.” [Similarly, among Vaishnavaites there’s a saying, ‘engum paarthu Ranganai paar, Ranganai paarthu engum paaradhe’ meaning look everywhere and then look at Ranga (Lord Ranganatha in Sri Rangam), but once you’ve seen Ranga, don’t look anywhere else’.]

VeeNil vaayai vaLarpadhina lenna
Venkata ramana vedhiyanae;
KaaNini kaathciyen drodhi araindhanae
KaN vizhiyal en kannathilae.

Word meaning
Even = waste of time, energy, pointless, unnecessary; vaay = mouth; vaay vaLarpadhu = talk unnecessarily, prattle; kaatchi = sight, scene; araindhan = (he) slapped; kannam = cheek;

Meaning 

Why keep talking unnecessarily, said Ramana Guru, the essence of Vedas, and slapped my cheek with his eye to make me see (the truth).

‘Vedhiyan’ is someone who knows the Vedas, who knows Brahman. In Thevaram, Saint Appar refers to Shiva as ‘SottruNai vedhiyan sodhi vaanavan …’ meaning Lord Shiva is the equivalent to the words of the Vedas (his utterances are Vedas themselves), He is the unending flame (of knowledge), lives in the indestructible abode …’

‘Summa Iru’ (Be Still) is Bhagavan’s upadesa.  Considered to be an incarnation of Dakshinamurthy who taught through silence to the four sons of Brahma, it is not surprising that Bhagavan taught also though silence. ‘All talk must end in silence only” he has said. On those occasion when he did speak in reply to questioners, he asked them to look inward and find out who was it that was asking all these questions, that had all these doubts, and whether they existed in deep sleep. He once told one of his devotees, ‘Just keep quiet. Bhagavan will do the rest.’ (From: https://bit.ly/37mJvYb)

The power of His gaze have uprooted many an ego and stilled many a questioning, restless mind. Many devotees have described his penetrating gaze in various ways:
“Dark and wide, cool and bright, melting with mercy and kindness, those heavenly orbs seemed to expand and fill the room and all space, engulfing me. Looking back, I understand that this was his nayana diksha” says one devotee (Sarojini Krishnan, from Maryce Frydman). 

‘Cool moon beams,’  says S.S. Cohen.

Once a devotee (Sundaresa Iyer) of Maha Periyava and also of Ramana, went to visit Bhagavan. After breakfast when sitting in the hall, Bhagavan’s gaze fell on his eyes, and he lost sense of everything for as long as Bhagavan was holding his gaze. Once he looked away, devotee slowly came back to being aware of his surroundings. Later when he went to Periyava and narrated this experience, He asked, ‘Oh so did you feel you could be in that state forever?’ To which the devotee said yes. Periyava continued, “Ramana Bhagavan took your mind away from you, and gave you a drop of bliss, do go to Tiruvannamalai have darshan of Ramana”.

There are countless examples of Bhagavan’s deep, penetrating gaze and how it had stilled the minds of the fortunate ones. 

This nayana diksha  (or being slapped in the cheek by Bhagavan’s gaze) and the teaching of silence makes words unnecessary, as words can only point at the truth. Robert Adams, a devotee of Bhagavan, says “Silence is eloquence. Words are just words, they fly away, they mean absolutely nothing sometimes”.

And Bhagavan himself has said: “I am where there are no words”. “Prayers and praises will not take one very far. It is the merciful look of the guru that bestows true wisdom”
.

Moondru sareeramum thaan marandhaan Avan 
Moondru avasthaigaLum than ozhithaan;
Moondru gunangaLum thaandivittan avan
Moondru padham kadandheri vitaan.

Word meaning
Moondru = three; sareeram = body; avasthai = stage; ozhithan = destroyed/wiped out; guna = three gunas;  padham = stages of liberation; thaandu = cross over, jump; kadandhu = cross, transcend

Meaning
Ramana has transcended the three bodies (namely, the gross ‘sthula’ body, the subtle ‘sukshuma’ body and the causal ‘karana’ body), three avasthai (ie, stages or states, namely waking, sleeping and dreaming),  the three gunas (namely sativa, rajas and tamas) and three states of liberation (salokya, samipa and sarupya) and is established in the Self.

After declaring the Bhagavan transcended different sets of five elements, tanmatras etc in the previous verse, VS explains how Bhagavan is beyond the  grip of different sets of triads. 

The three bodies are sthula sarira, which is gross body, suskhuma sarira, the subtle body and karana sarira, the causal body. The first is sustained by food, the second is composed of subtle energies and intellect, and the third is made of vasanas or samskaras (impressions from previous lives that cause this body to be born). With the death experience when he was a young boy, Bhagavan transcended all these limitations of bodies.  

Bhagavan was beyond the grasp of the three gunas that bind us.  In the Bhagavad Gita, Lord Krishna explains the three gunas thus:

Sattva or goodness, Rajas or activity, and Tamas or inertia; 
These three Gunas of mind bind 
The imperishable soul to the body, O Arjuna.

Of these, Sattva, being calm, 
Is illuminating and ethical.
It fetters the embodied being, 
The Jeevaatma or Purusha, by attachment
To happiness and knowledge, O Arjuna.

O Arjuna, know that Rajas 
Is characterized by intense And is born of desire and attachment.
It binds the Jeeva by attachment 
To the fruits of work.

Know, O Arjuna, that Tamas, the deluder of Jeeva, 
Is born of inertia. It binds by ignorance, laziness, and sleep
[https://www.santosha.com/philosophy/gita-chapter14.html]

And he was beyond the grasp of the three avasthais  (another meaning of avasthai is suffering) which are the three states of being, namely wakefulness, sleep and dream. In Ramana MaNam a book compiled by Ra Ganapathy, he observes that nobody ever saw Bhagavan sleep! While he was seen reclining in the sofa, no one ever saw Bhagavan close his eyes and rest. 

According to Sivapuranam and the Bhagavad Puranam there are five different  types of liberation or moksha, SV mentions only three here which are: Salokya means living on the same planet as God as when departed souls go to the land of their gods such as Vaikunta, whereas samipya is being near to God, a personal associate of God, and sarupya is having the same bodily features as God. Sayujya is deemed to be the highest where one merges with the Self.

Bhagavan is also beyond all the prescribed asramas or stages of life mentioned in the Shastras, with are: brahmacharya (student), grihasta (householder), vanaprastha (retired) and sannyasa (renunciate). This has been confirmed by none other than Kanchi Maha Periyava also in a conversation with Sundaresa Iyer.

Interestingly, Bhagavan himself has confirmed that he was beyond all asramas  in reply to question by a lawyer in a court case filed by one of his former devotees.

Question: To which asrama does Bhagavan belong?
Bhagavan: Atiasrama.
Q: What is it?
B: It is beyond the four commonly known asramas.
Q: Is it sastraic?
B: Yes, it is mentioned in the sastras. (Talks with Sri Ramana Maharshi, talk no. 281)

[From https://www.davidgodman.org/bhagavan-the-atiasrami/]

Moondru sareeramum thaan marandhaan Avan 
Moondru avasthaigaLum than ozhithaan;
Moondru gunangaLum thaandivittan avan
Moondru padham kadandheri vitaan.
Word meaning
Moondru = three; sareeram = body; avasthai = stage; ozhithan = destroyed/wiped out; guna = three gunas;  padham = stages of liberation; thaandu = cross over, jump; kadandhu = cross, transcend

Meaning
Ramana has transcended the three bodies (namely, the gross ‘sthula’ body, the subtle ‘sukshuma’ body and the causal ‘karana’ body), three avasthai (ie, stages or states, namely waking, sleeping and dreaming),  the three gunas (namely sativa, rajas and tamas) and three states of liberation (salokya, samipa and sarupya) and is established in the Self.

After declaring the Bhagavan transcended different sets of five elements, tanmatras etc in the previous verse, VS explains how Bhagavan is beyond the  grip of different sets of triads. 

The three bodies are sthula sarira, which is gross body, suskhuma sarira, the subtle body and karana sarira, the causal body. The first is sustained by food, the second is composed of subtle energies and intellect, and the third is made of vasanas or samskaras (impressions from previous lives that cause this body to be born). With the death experience when he was a young boy, Bhagavan transcended all these limitations of bodies.  

Bhagavan was beyond the grasp of the three gunas that bind us.  In the Bhagavad Gita, Lord Krishna explains the three gunas thus:

Sattva or goodness, Rajas or activity, and Tamas or inertia; 
These three Gunas of mind bind 
The imperishable soul to the body, O Arjuna.
Of these, Sattva, being calm, 
Is illuminating and ethical.
It fetters the embodied being, 
The Jeevaatma or Purusha, by attachment
To happiness and knowledge, O Arjuna.

O Arjuna, know that Rajas 
Is characterized by intense And is born of desire and attachment.
It binds the Jeeva by attachment 
To the fruits of work.

Know, O Arjuna, that Tamas, the deluder of Jeeva, 
Is born of inertia. It binds by ignorance, laziness, and sleep
[https://www.santosha.com/philosophy/gita-chapter14.html]

And he was beyond the grasp of the three avasthais  (another meaning of avasthai is suffering) which are the three states of being, namely wakefulness, sleep and dream. In Ramana MaNam a book compiled by Ra Ganapathy, he observes that nobody ever saw Bhagavan sleep! While he was seen reclining in the sofa, no one ever saw Bhagavan close his eyes and rest. 
According to Sivapuranam and the Bhagavad Puranam there are five different  types of liberation or moksha, SV mentions only three here which are: Salokya means living on the same planet as God as when departed souls go to the land of their gods such as Vaikunta, whereas samipya is being near to God, a personal associate of God, and sarupya is having the same bodily features as God. Sayujya is deemed to be the highest where one merges with the Self.

Bhagavan is also beyond all the prescribed asramas or stages of life mentioned in the Shastras, with are: brahmacharya (student), grihasta (householder), vanaprastha (retired) and sannyasa (renunciate).

Interestingly, Bhagavan himself has confirmed that he was beyond all asramas  in reply to question by a lawyer in a court case filed by one of his former devotees.
Question: To which asrama does Bhagavan belong?
Bhagavan: Atiasrama.
Q: What is it?
B: It is beyond the four commonly known asramas.
Q: Is it sastraic?
B: Yes, it is mentioned in the sastras. (Talks with Sri Ramana Maharshi, talk no. 281)​

[From https://www.davidgodman.org/bhagavan-the-atiasrami/]