Inspired by Shiva and written by Buddha Kaushika
The magic of the Sri Rama Raksha Stotra
(as derived in an attempt to understand)
The entirety of the Sri Ramraksha Stotra is that of an extremely powerful mantra. Recitation of the Sri Ramraksha Stotra results in establishing an impenetrable, amazing and powerful armour around yourself.
The exceptional origins of the Sri Ramraksha Stotra is that Lord Shiva rendered the entire 38 stanzas within the dream of Shri Budha Kaushika Rishi who wrote down the entire stotra at the dawn thereafter. Since then, the Sri Ramraksha Stotra has become established within common devotees and become stronger and stronger. Today, the Sri Ramraksha Stotra has gone deep into the hearts of the devotees.
The exceptional origins of the Sri Ramraksha Stotra is that Lord Shiva rendered the entire 38 stanzas within the dream of Shri Budha Kaushika Rishi who wrote down the entire stotra at the dawn thereafter. Since then, the Sri Ramraksha Stotra has become established within common devotees and become stronger and stronger. Today, the Sri Ramraksha Stotra has gone deep into the hearts of the devotees.
The eleven stanzas of the total thirty-eight in the Sri Ramraksha Stotra denote the actual 'Ram-raksha', i.e., protection by Rama. This is an attempt to understand the divine aspects of the Sri Ramraksha Stotra and to explore the means to enable the protective strength by its proper rendition.
अस्य श्रीरामरक्षास्तोत्रमंत्रस्य बुधकौशिक ऋषि:
"Asya Shri Ramraksha Stotra mantrasya Budhakaushika Rishi-hi"
The Sri Ramraksha Stotra begins with these words, and it would be thus, that all devotees wold immediately be familiar with, while memorising the 38 stanzas. Today, the Sri Ramraksha Stotra is easily available in transliterations in many languages, along with detailed explanation of each stanza. However, it is perhaps the asset of the comfortable nature of the words, the phonetic tenor and the ease of memorising the sequence, that makes the Sri Ramraksha Stotra so well-loved amongst all devotees.
Introduction
India is a divine land, with diverse deities, religions and cultures. The advent of a fast-paced electronic world, shrinking rapidly in access, continues to take us away from divinity. The bonds of religion, culture and gods with human society in India and amongst Indians everywhere is weakening rapidly. The aspects of success, prosperity and achievements in this ever-changing dynamic world cannot even lead to holistic peace and tranquility in one's life. We refuse to recognise the truth. The world of consumerism, competition and fragile relationships does seem to hide itself within another world of instant happiness, short-lived achievements and thoughtless aspirations to creating relationships without an enduring understanding.
Failure in relationships, loss of friends, relatives and property, lack of public acknowledgement of achievements, however big or small, and an understanding of the existence of fragile human nature makes one wonder and question the reality over the myth. We begin to explore other ways and means of going around a deliberate understanding of human relationships and our own behaviour.
We may begin to realise, perhaps, when in anguish, distress or sorrow, that ill-gotten wealth or worldly sorrows and disputes are but a curtain drawn across divine wealth. Sorrow, anguish and worldly troubles prevent divine blessings from being noticed. One should always attempt to allow one's divine blessings to be visible distinctively and thereby prevent the retention of wordly troubles and anguish. It is thus understood, that the Sri Ramraksha Stotra is the only means of getting mastery over worldly sorrows and strengthening one's divine blessings.
Recitation
The action of reciting a 'stotra' (= a collection of 2-line /4-line /6-line stanzas) is in the actual aspect of penance. One needs to determine within oneself that the 'penance' of reciting the stotra would be attempted and completed in an entirely deliberate and disciplined manner. The actual act of reciting the 'stotra' is in the action of 'praising' the deity through a methodically written sequence of stanzas. The stanzas within the stotra are carefully and cleverly assembled. The escalation of internal devotion that builds up during the recitation of the 'stotra' is in its extremely clever and methodical construction.
It is said that when in total contemplation of the deity, through dedicated recitation of the Sri Ramaraksha Stotra, one develops a complete attractive visage within oneself. It seems as if the deity responds to the contemplation and becomes at one within the devotee who seems to undergo a blissful experience, even if so, in serenity, and gathers a glow of attractive happiness, and thereby radiates the happiness to everyone who approaches in closer contact.
Repetitive recitation of the Sri Ramaraksha Stotra provides for a different experience at each occasion. The devotee would certainly experience a different understanding and perspective during each repetition. Certain stanzas may provide a different aspect or understanding during the second repetition and may again change their relevance or abstraction during the next repetition. This is the reason why the repetition and persistent increasing numbers of repetition of the Sri Ramaraksha Stotra, or, for that matter, any stotra, is encouraged amongst all devotees.
The Sri Ramraksha Stotra can easily be recited within any household. The stotra has been written in Sanskrit, but, the words are simple and easy to learn, even if the devotee is not familiar with the language. The recitation and rendition of the stanzas, and the rhythm within them, helps the devotee to sing or speak the words without errors. The truest pleasure is in the repeated recitation of the Sri Ramraksha Stotra, with the utterance of each word and in the lilt of the rhyme in each stanza.
The joy never ceases for the devotee in the continued recitation of the Sri Ramraksha Stotra. The simple magic, at its truly simplest, is in the repeated mention of Rama's name, in explaining every nuance of the being of the Rama-avatar (= the manifestation of Rama), and in the total internal rendering of Rama within the heart of the devotee. The information provided within each inflection of Rama's name is brought forth as the discovery of the unknown within that which is always and perpetually known.
The references to Rama, the relevances of the aspect of Rama, in intimate detail and in understanding the avatar of Rama, through the rhythmic rendering in the Sri Ramraksha Stotra is extremely delightful. The 38 stanzas of the stotra seem to echo the tremendous aspect of Rama, and with the progression of one stanza after another, the echo finds it way, passionately within the heart of the devotee.
The completeness of each stanza helps drown the devotee deeper and deeper without any desire to be rescued from the vibrations of the echo. It is thus, that this many thousand year-old Sri Ramraksha Stotra finds its own path within the hearts of devotees and grips them within its embrace without anyone wanting the stotra to lose its grip over them.
There are some distinctively specific aspects of the Sri Ramraksha Stotra that we begin to realise, when we recite the stanzas regularly and we become familiar with them. The foremost significant aspect of the stotra is that the entire emphasis on the name, 'Rama', as an avatar or manifestation of Vishnu, is only referred to in the last stanza, being -
Repetitive recitation of the Sri Ramaraksha Stotra provides for a different experience at each occasion. The devotee would certainly experience a different understanding and perspective during each repetition. Certain stanzas may provide a different aspect or understanding during the second repetition and may again change their relevance or abstraction during the next repetition. This is the reason why the repetition and persistent increasing numbers of repetition of the Sri Ramaraksha Stotra, or, for that matter, any stotra, is encouraged amongst all devotees.
The Sri Ramraksha Stotra can easily be recited within any household. The stotra has been written in Sanskrit, but, the words are simple and easy to learn, even if the devotee is not familiar with the language. The recitation and rendition of the stanzas, and the rhythm within them, helps the devotee to sing or speak the words without errors. The truest pleasure is in the repeated recitation of the Sri Ramraksha Stotra, with the utterance of each word and in the lilt of the rhyme in each stanza.
Drowning in Rama
The joy never ceases for the devotee in the continued recitation of the Sri Ramraksha Stotra. The simple magic, at its truly simplest, is in the repeated mention of Rama's name, in explaining every nuance of the being of the Rama-avatar (= the manifestation of Rama), and in the total internal rendering of Rama within the heart of the devotee. The information provided within each inflection of Rama's name is brought forth as the discovery of the unknown within that which is always and perpetually known.
The references to Rama, the relevances of the aspect of Rama, in intimate detail and in understanding the avatar of Rama, through the rhythmic rendering in the Sri Ramraksha Stotra is extremely delightful. The 38 stanzas of the stotra seem to echo the tremendous aspect of Rama, and with the progression of one stanza after another, the echo finds it way, passionately within the heart of the devotee.
The completeness of each stanza helps drown the devotee deeper and deeper without any desire to be rescued from the vibrations of the echo. It is thus, that this many thousand year-old Sri Ramraksha Stotra finds its own path within the hearts of devotees and grips them within its embrace without anyone wanting the stotra to lose its grip over them.
There are some distinctively specific aspects of the Sri Ramraksha Stotra that we begin to realise, when we recite the stanzas regularly and we become familiar with them. The foremost significant aspect of the stotra is that the entire emphasis on the name, 'Rama', as an avatar or manifestation of Vishnu, is only referred to in the last stanza, being -
राम रामेति रामेति,
रमे रामे मनोरमे ।
सहस्रनाम तत्तुल्यं,
रामनाम वरानने ॥
Raam Raameti Raameti,
Rame Raame Manorame |
Sahasra-naama Taththulyam,
Raama-naama Varaanane ||
The aspect of 'Rama' as an avatar of Vishnu, and being referred to as an equivalent or as an higher incidence is indicated in this stanza, and nowhere else, throughout the stotra. Within all the other stanzas, synonymous use of the name is made at several occasions, as though it was a deliberate strategy of word play by Shiva, and as written by Shri Budha Kaushika Rishi.
The other significant aspect of Shri Ramraksha Stotra is that one gets to witness several aspects of Rama's life, from his birth in the Raghu dynasty, through to his victory over Ravana and thereafter. The stanzas seem to travel through the instances of his life, almost in chronological sequence, and drowns the devotee in bliss.
Requesting Rama's protection
It is the purpose of the Sri Ramraksha Stotra to entreat Rama, as the deity, to protect one's own body, in all its aspects and for all organs, and for all time. This is the reason why devotees entrust themselves to Rama in seeking his blessings by reciting the stotra. The devotee makes it amply understood that he is seeking Rama's protection and thereby entering his sanctuary in an absoluteness of determination.
There is tremendous latent meaning and purpose in each stanza of the stotra. At times, any stanza in the stotra, or the complete stotra may seem to be a sufficient prayer in its entirety, but often, it seems incomplete. And then, later, it seems to rescue itself, and becomes complete. The devotee is left speechless at being a witness to the inflection and seems without recourse but, to be greedy, for more.
There is an entire aspect of supplication, like a chapter, if you may term it as such, that enables the devotee to focus on Rama, from his forehead to his feet, entreating for protection while naming each body-organ within a divine perspective. These specific stanzas begin from "शिरो में राघव पातु" ("Shiro mein Raaghavah paathu-h") leading up to "पादौ विभीषण श्रीद: पातु रामोSखिलं वपु:" ("Paadau Vibheeshan-a shreedha-h, paatu Raamo-khilam-m vaapu-h").
These stanzas are the core group of lines that entreat Rama for his protection and thereby are the main "Ram-raksha" (= protection by Raama) aspect. It should thus be in the attempt of the devotee to ensure that the core group of stanzas are entirely within one's memory and repeated silently in a blissful manner.
The stotra does not try to explain away its actual premise. The devotee, at times, may feel a gap in understanding the actual causal relationship between Rama's blessings, by mere recitation of his name, and in the protection of each organ of one's own body. There are references to the hands, to the stomach, and to other parts of the body. Some of these references are very specific. Why would such references be established and accepted within the aspect of understanding that Rama, his blessings, and the repetition of his name would help in a clinical protection of one's physical body.
The devotee may be left questioning oneself or one's contemporaries about the relevance and usefulness of the recitation. It is hoped that devotees would continue to question the Sri Ramraksha Stotra, for it is essential that all doubts and misgivings are removed and dispelled. It is in the repeated recitation that clarity envelops the doubts and takes shape in the manner of a complete cloak over the Stotra.
The Sri Ramraksha Stotra takes the devotee through an almost complete anatomical journey, comprising almost 20 body parts that are referred to, in the stanzas. The devotee worships Rama through this stotra by journeying throughout one's own body and supplicating oneself for protection and blessings. It is thus that the devotee offers his own body to Rama, by acknowledging that the divine armour from Rama is required for one's own protection.
The very action of recitation of the Sri Ramraksha Stotra brings together the convergence of various perspectives. Firstly, there is the intention of the devotee, as a manner of decision and determination to recite and imbibe the protective nature of the Stotra. Secondly, it could also be led by the ponderance by the devotee on the human body, or any particular part of the body, while seeking Rama's blessings.
There is the further understanding that whatever may be the result, it was certainly the nature of protection by Rama, on the human form of the devotee. The enquiry during the recitation and during future repetitions is within the mind about how the blessings would actually help one's own body especially if there is an illness or anguish or distress.
These stanzas are the core group of lines that entreat Rama for his protection and thereby are the main "Ram-raksha" (= protection by Raama) aspect. It should thus be in the attempt of the devotee to ensure that the core group of stanzas are entirely within one's memory and repeated silently in a blissful manner.
The stotra does not try to explain away its actual premise. The devotee, at times, may feel a gap in understanding the actual causal relationship between Rama's blessings, by mere recitation of his name, and in the protection of each organ of one's own body. There are references to the hands, to the stomach, and to other parts of the body. Some of these references are very specific. Why would such references be established and accepted within the aspect of understanding that Rama, his blessings, and the repetition of his name would help in a clinical protection of one's physical body.
The devotee may be left questioning oneself or one's contemporaries about the relevance and usefulness of the recitation. It is hoped that devotees would continue to question the Sri Ramraksha Stotra, for it is essential that all doubts and misgivings are removed and dispelled. It is in the repeated recitation that clarity envelops the doubts and takes shape in the manner of a complete cloak over the Stotra.
The Sri Ramraksha Stotra takes the devotee through an almost complete anatomical journey, comprising almost 20 body parts that are referred to, in the stanzas. The devotee worships Rama through this stotra by journeying throughout one's own body and supplicating oneself for protection and blessings. It is thus that the devotee offers his own body to Rama, by acknowledging that the divine armour from Rama is required for one's own protection.
The very action of recitation of the Sri Ramraksha Stotra brings together the convergence of various perspectives. Firstly, there is the intention of the devotee, as a manner of decision and determination to recite and imbibe the protective nature of the Stotra. Secondly, it could also be led by the ponderance by the devotee on the human body, or any particular part of the body, while seeking Rama's blessings.
There is the further understanding that whatever may be the result, it was certainly the nature of protection by Rama, on the human form of the devotee. The enquiry during the recitation and during future repetitions is within the mind about how the blessings would actually help one's own body especially if there is an illness or anguish or distress.
Bharat Bhushan
at Raama's paadukas
28 September 2011
Ghatasthapana 2011
