Pancha kosam adhatravan;
Anjalithidum anbar thunba
Mozhikku gnana vidhayagan.
pancha boodham = the five elements; pancha kosas = the five sheaths; atravan = doesn’t have; anjali = worship with folded hands; thunbam = sorrow; mozhi = language (here what is said by devotees).
My Ramana is saturated in all the five elements (air, wind, water, fire and space). He has transcended the five dosas (annamaya, pranamaya, manomaya, vignanamaya and anandamaya kosas). He removes the sorrow of those who approach him with folded hands in prayer (anjali) and bestows wisdom (gnana).
Time and again, Bhagavan has declared that a guru is not someone confined to a geographical place and a historical time. When a devotee bidding a tearful farewell said, “How can I leave you and go Bhagavan?”, he replied, “Where are you going? Can you go away from Bhagavan? Bhagavan is always with you. In fact, you are Bhagavan.” To another devotee expressing similar sentiments, Bhagavan laughingly said, “Look, he says he is going where I am not!” Ramana Bhagavan is everywhere and around us. He is in the elements and beyond as well. To the elderly couple who took an arduous journey on a steamer from Peru to see him, Bhagavan said, “You could have just prayed to the picture of me in your house.”
Since Bhagavan transcends time and space and all the limitations thus imposed on the mortal coil, he does not have the five sheaths either. This finds a parallel in ‘Kummi paattu’ verse 5:
Pancha bhoothangaLil thaanirundhaan avan
Pancha kosanagaLai thaan aruththan;
Pancha thanmaathirai thaan kudithaan avan
Pancha vindhiyathai than jeyithaan.
(Refrain: ramana guru padham)
Pancha = five; boothangaL = elements; aruthaan = (he) cut; kosangaL (koshas) = sheaths; tanmatras = subtle elements, like touch; jeyithan = won over
Ramana, who is in the form of the five elements, is present everywhere (like the elements). But he has cut the five sheaths covering the body. He has swallowed the five subtle elements called tanmatras, and has won over the five sense organs.
Ramana removes the sorrow of those approaching him in prayer, not through magic but by turning the questioner inwards and asking them, who is it that suffers? This answer, known as ‘brahmastra’ (a weapon from Puranic ages which has no equal hence deadly) by his devotees, turns the person’s attention inwards and finally understand that it is the body and mind that suffer, and since you are not either, suffering is not for the Self.