Jaadhi bedhamadh atravan;
Anadhi ninmala gnana nayagan
Anbili varu jodhiyaan.
sanatana = eternal (refers to Sanatana dharma, the religion of Bharata); jaadhi bedham = caste differences; anadhi = without beginning; ninmalan (nirmalan) = blemishless; jodhi = flame, light.
Our Ramana is the meaning of the indestructible, eternal Vedas. He does not discriminate among the various castes and creeds of those who come to him. He has no beginning or end. He is blemishless and pure. He is the lord of gnana. He shines brightly as a lamp in the hearts of his devotees, our sadguru Ramana.
Sanatana dharma is the way of life in ancient India under the guidance of the four vedas (also called Vedic way of life). It is a code of human conduct handed down from time immemorial. Vedas have no authors. Periyava says,
“… both Vyāsa and Krishna state that the Vedas existed before them. If that be the case, are we to point to the risis, the seers, who gave us the Vedic mantras, as the founders of our religion? But they themselves declare: “We did not create the Vedas.”
We learn from Deivathin Kural (a collection of talks by Periyava compiled by Ra Ganapathy into 7 volumes) that the vedas were heard by our ancient rishis, which is why they were called ‘shruthi’ meaning to hear. And they were not written but rather passed down from masters to students orally, hence they got the name, ‘smriti’ meaning to remember.
More from Periyava:
“The Vedas are apauruṣēya (not the work of any human author) and are the very breath of the Paramātman in his form as space. The sages saw them and made a gift of them to the world.”
“In none of our ancient śāstras (scriptures) does the term “Hindu religion” occur. The name “Hindu” was given us by foreigners.People from the West came to our land across the Sindhu river which they called “Indus” or “Hind” and the land adjacent to it by the name “India”. The religion of this land came to be called “Hindu.”
Our Ramana is the meaning of such timeless, eternal dharma, called Sanatana Dharma, says SV.
Bhagavan saw the Self in everyone who came to him, be it in human form or animal form. To him there was difference between man, woman, animal, caste distinction, kings and paupers. That said, in the dining hall he allowed Brahmins to sit on one side and the rest on another side. To the confused souls he said, if one does not practise samatva (equality) at home, there is no need to pretend to practice it here (in the ashram).”
As it says in Ellam Ondre, “There is nothing distinct from himself. His eyes closed or open, howsoever the things may change, his state remains unchanged. this is the state of Brahman. This is the natural eternal state. You are that ever-true state.”
Since he is the meaning of the eternal Santana Dharma, it is logical to conclude that he himself is eternal, with no beginning or end. And he shines forth as the Self in the hearts of the devotees who have surrendered to him.