Understanding the Sri Ram Raksha Stotra
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
॥ श्रीरामरक्षास्तोत्रम् ॥ - Shri Ram Raksha Stotram
॥ श्रीरामरक्षास्तोत्रम् ॥
श्रीगणेशायनम: ।
अस्य श्रीरामरक्षास्तोत्रमन्त्रस्य ।
बुधकौशिक ऋषि: ।
श्रीसीतारामचंद्रोदेवता ।
अनुष्टुप् छन्द: । सीता शक्ति: ।
श्रीमद्हनुमान् कीलकम् ।
श्रीसीतारामचंद्रप्रीत्यर्थे जपे विनियोग: ॥
॥ अथ ध्यानम् ॥
ध्यायेदाजानुबाहुं धृतशरधनुषं बद्दद्पद्मासनस्थं ।
पीतं वासोवसानं नवकमलदलस्पर्धिनेत्रं प्रसन्नम् ॥
वामाङ्कारूढसीता मुखकमलमिलल्लोचनं नीरदाभं ।
नानालङ्कारदीप्तं दधतमुरुजटामण्डनं रामचंद्रम् ॥
॥ इति ध्यानम् ॥
चरितं रघुनाथस्य शतकोटिप्रविस्तरम् ।
एकैकमक्षरं पुंसां महापातकनाशनम् ॥१॥
ध्यात्वा नीलोत्पलश्यामं रामं राजीवलोचनम् ।
जानकीलक्ष्मणॊपेतं जटामुकुटमण्डितम् ॥२॥
सासितूणधनुर्बाणपाणिं नक्तं चरान्तकम् ।
स्वलीलया जगत्त्रातुमाविर्भूतमजं विभुम् ॥३॥
रामरक्षां पठॆत्प्राज्ञ: पापघ्नीं सर्वकामदाम् ।
शिरो मे राघव: पातु भालं दशरथात्मज: ॥४॥
कौसल्येयो दृशौ पातु विश्वामित्रप्रिय: श्रुती ।
घ्राणं पातु मखत्राता मुखं सौमित्रिवत्सल: ॥५॥
जिव्हां विद्दानिधि: पातु कण्ठं भरतवंदित: ।
स्कन्धौ दिव्यायुध: पातु भुजौ भग्नेशकार्मुक: ॥६॥
करौ सीतपति: पातु हृदयं जामदग्न्यजित् ।
मध्यं पातु खरध्वंसी नाभिं जाम्बवदाश्रय: ॥७॥
सुग्रीवेश: कटी पातु सक्थिनी हनुमत्प्रभु: ।
ऊरू रघुत्तम: पातु रक्ष:कुलविनाशकृत् ॥८॥
जानुनी सेतुकृत्पातु जङ्घे दशमुखान्तक: ।
पादौ बिभीषणश्रीद: पातु रामोSखिलं वपु: ॥९॥
एतां रामबलोपेतां रक्षां य: सुकृती पठॆत् ।
स चिरायु: सुखी पुत्री विजयी विनयी भवेत् ॥१०॥
पातालभूतलव्योम चारिणश्छद्मचारिण: ।
न द्र्ष्टुमपि शक्तास्ते रक्षितं रामनामभि: ॥११॥
रामेति रामभद्रेति रामचंद्रेति वा स्मरन् ।
नरो न लिप्यते पापै भुक्तिं मुक्तिं च विन्दति ॥१२॥
जगज्जेत्रैकमन्त्रेण रामनाम्नाभिरक्षितम् ।
य: कण्ठे धारयेत्तस्य करस्था: सर्वसिद्द्दय: ॥१३॥
वज्रपंजरनामेदं यो रामकवचं स्मरेत् ।
अव्याहताज्ञ: सर्वत्र लभते जयमंगलम् ॥१४॥
आदिष्टवान् यथा स्वप्ने रामरक्षामिमां हर: ।
तथा लिखितवान् प्रात: प्रबुद्धो बुधकौशिक: ॥१५॥
आराम: कल्पवृक्षाणां विराम: सकलापदाम् ।
अभिरामस्त्रिलोकानां राम: श्रीमान् स न: प्रभु: ॥१६॥
तरुणौ रूपसंपन्नौ सुकुमारौ महाबलौ ।
पुण्डरीकविशालाक्षौ चीरकृष्णाजिनाम्बरौ ॥१७॥
फलमूलशिनौ दान्तौ तापसौ ब्रह्मचारिणौ ।
पुत्रौ दशरथस्यैतौ भ्रातरौ रामलक्ष्मणौ ॥१८॥
शरण्यौ सर्वसत्वानां श्रेष्ठौ सर्वधनुष्मताम् ।
रक्ष:कुलनिहन्तारौ त्रायेतां नो रघुत्तमौ ॥१९॥
आत्तसज्जधनुषा विषुस्पृशा वक्षया शुगनिषङ्ग सङिगनौ ।
रक्षणाय मम रामलक्ष्मणा वग्रत: पथि सदैव गच्छताम् ॥२०॥
संनद्ध: कवची खड्गी चापबाणधरो युवा ।
गच्छन्मनोरथोSस्माकं राम: पातु सलक्ष्मण: ॥२१॥
रामो दाशरथि: शूरो लक्ष्मणानुचरो बली ।
काकुत्स्थ: पुरुष: पूर्ण: कौसल्येयो रघुत्तम: ॥२२॥
वेदान्तवेद्यो यज्ञेश: पुराणपुरुषोत्तम: ।
जानकीवल्लभ: श्रीमानप्रमेय पराक्रम: ॥२३॥
इत्येतानि जपेन्नित्यं मद्भक्त: श्रद्धयान्वित: ।
अश्वमेधायुतं पुण्यं संप्राप्नोति न संशय: ॥२४॥
रामं दूर्वादलश्यामं पद्माक्षं पीतवाससम् ।
स्तुवन्ति नामभिर्दिव्यैर्न ते संसारिणो नर: ॥२५॥
रामं लक्शमण पूर्वजं रघुवरं सीतापतिं सुंदरम् ।
काकुत्स्थं करुणार्णवं गुणनिधिं विप्रप्रियं धार्मिकम्
राजेन्द्रं सत्यसंधं दशरथनयं श्यामलं शान्तमूर्तिम् ।
वन्दे लोकभिरामं रघुकुलतिलकं राघवं रावणारिम् ॥२६॥
रामाय रामभद्राय रामचंद्राय वेधसे ।
रघुनाथाय नाथाय सीताया: पतये नम: ॥२७॥
श्रीराम राम रघुनन्दन राम राम ।
श्रीराम राम भरताग्रज राम राम ।
श्रीराम राम रणकर्कश राम राम ।
श्रीराम राम शरणं भव राम राम ॥२८॥
श्रीरामचन्द्रचरणौ मनसा स्मरामि ।
श्रीरामचन्द्रचरणौ वचसा गृणामि ।
श्रीरामचन्द्रचरणौ शिरसा नमामि ।
श्रीरामचन्द्रचरणौ शरणं प्रपद्ये ॥२९॥
माता रामो मत्पिता रामचंन्द्र: ।
स्वामी रामो मत्सखा रामचंद्र: ।
सर्वस्वं मे रामचन्द्रो दयालु ।
नान्यं जाने नैव जाने न जाने ॥३०॥
दक्षिणे लक्ष्मणो यस्य वामे तु जनकात्मजा ।
पुरतो मारुतिर्यस्य तं वन्दे रघुनंदनम् ॥३१॥
लोकाभिरामं रनरङ्गधीरं राजीवनेत्रं रघुवंशनाथम् ।
कारुण्यरूपं करुणाकरंतं श्रीरामचंद्रं शरणं प्रपद्ये ॥३२॥
मनोजवं मारुततुल्यवेगं जितेन्द्रियं बुद्धिमतां वरिष्ठम् ।
वातात्मजं वानरयूथमुख्यं श्रीरामदूतं शरणं प्रपद्ये ॥३३॥
कूजन्तं रामरामेति मधुरं मधुराक्षरम् ।
आरुह्य कविताशाखां वन्दे वाल्मीकिकोकिलम् ॥३४॥
आपदामपहर्तारं दातारं सर्वसंपदाम् ।
लोकाभिरामं श्रीरामं भूयो भूयो नमाम्यहम् ॥३५॥
भर्जनं भवबीजानामर्जनं सुखसंपदाम् ।
तर्जनं यमदूतानां रामरामेति गर्जनम् ॥३६॥
रामो राजमणि: सदा विजयते रामं रमेशं भजे ।
रामेणाभिहता निशाचरचमू रामाय तस्मै नम: ।
रामान्नास्ति परायणं परतरं रामस्य दासोSस्म्यहम् ।
रामे चित्तलय: सदा भवतु मे भो राम मामुद्धर ॥३७॥
राम रामेति रामेति रमे रामे मनोरमे ।
सहस्रनाम तत्तुल्यं रामनाम वरानने ॥३८॥
इति श्रीबुधकौशिकविरचितं श्रीरामरक्षास्तोत्रं संपूर्णम् ॥
॥ श्री सीतारामचंद्रार्पणमस्तु ॥
Shri Raama Raksha Stotram
|| Shri Ram Raksha Stotram ||
Shri Ganeshaaya Namaha |
Asya Shri Rama Raksha stotra mantrasya |
Budha Koushika Rushi-hi |
Shri Seeta Ramachandro devataa |
Anushtup Chanda-ha | Seeta shakti-hi |
Srimad Hanumaan-a Keelakam-m |
Shri Seeta Ramachando preetyarte jape viniyoga-ha ||
|| Aththa Dhyanam ||
Dhyaye daajaanu baahum dhruta shara danusham badra padma sanastham |
Peetham vaaso vasaanam navakamala dala spardhi netram prasannam ||
Vaaman-karuDa Sita muka kamala mila lochanam neera daabam |
Naanaa lankaara deeptham dadha tamuru jataa mandanam Ramachandram ||
|| Iththi Dhyanam ||
Charitham Raghunaathasya shatha koti pravistaram |
Ekaika maksharam pumsaam maha paataka naashanam ||1||
Dhyatva neelotpala Shyamam Ramam raajiva lochanam |
Jaanaki Lakshmano pethaam jata mukuta manditham ||2||
SaasitUna dhanurbaana paanim naktham charaantakam |
Svaleelaya jagatraatu maavirbhUta majam vibhum ||3||
Ramaraksham patetpradnya-ha paapagneem sarvakaamadham |
Shiro me Raghava-h paatu bhaalam dasharathaatmaja-ha ||4||
Kausalyeyo drushau paathu Vishwamitra priya-h shrutee |
Ghraanam paathu makhatraathaa mukham Saumitri vatsala-ha ||5||
Jivhaam vidya nidhi-h paathu kanTam Bharata vandita-ha |
Skandhau divya yudha-h paathu bhujhau bhagnesha kaarmuka-h ||6||
Karau Sitapati-h paatu hrudayam Jaamadagnyajit |
Madhyam paathu khara dhwamsee naabhim Jaambhavadaashraya-ha ||7||
Sugreevasha katee paathu sakthinee Hanumath-prabhu-h |
Uruu Raghuththama-h paathu raksha-h kula vinaasha-kruth ||8||
Jaanunee sethukruth-paathu jadgne dasha-mukhaanthaka-ha |
Paadhau BibheeshaNa-shreeda-h paathu Raamo-n-khilam vapu-h ||9||
Yethaam Rama-balO-pethaam rakshaam ya-h sukruthee paTet |
Sa chiraayu-h sukhee putree vijayi vinayi bhavet ||10||
Paataala bhutalavyoma chaariNashchadh-ma chaarina-ha |
Na drushtumapi shaktaaste rakshitam Rama naamabhi-hi ||11||
Rameti Ramabhadrethi Ramachandrethi vaa smarana |
Naro na lipyate paapai bhukthim mukthim cha vindathi ||12||
Jagajjetraika-mantreNa Ramanam-naabhi-rakshitam |
Ya-h kaNTe dhaarayethtasya karasthhA-h sarvasidhdhaya-h ||13||
Vajra-panjaranaamedam yo Raamakavacham smaret |
Avyaahataagnya-h sarvatra labhate jayamangalam ||14||
Adishtavaan yathaa swapne Ramarakshaamimaam hara-h |
Tatha likhitavaana praata-h prabhudhdho budhakaushika-h ||15||
Aaraama-h kalpavrukshaaNaam viraama-h sakalapadaam |
Abhiraamstrilokaanaam Rama-h shreemaan sa na-h prabhu-h ||16||
Tarunnau roopasampannau sukumaarau mahabalau |
Pundareeka-vishaalakshau cheera krushNaa jinaambarau ||17||
Phalamoolashinau daantau taapasau brahmachaariNau |
Putrau dasharathasyaythau bhratarau RamalakshmaNau ||18||
Sharanyau sarvasatvaanaam shreshTau sarvadhanushmatham |
Raksha-h-kulanihantaarau traayetaam no raghuththamau ||19||
Aaththasajhjha-dhanushaa vishusprushaa shuganishandga sandginau |
RakshaNaaya mama RaamalakshmaNaa vagratha-h pathi sadaiva gachchathaam ||20||
Sannaddha-h kavachee khaDgee chaapabaaNadharo yuvaa |
gachchana-manoratho-smaakam Raama-h paathu sa-lakshmana-h ||21||
Raamo Daasharathi-h shooro LakshmaNaa-nucharo balee |
Kaakutstha-h purusha-h poorna-h Kausalyeyo raghuththamma-h ||22||
Vedantavedhyo yagnesha-h puraaNapurushoththama-h |
Janakeevallabha-h Shrimaan-naprameya parakrama-h ||23||
Ityetaani japennityam madbhakta-ha shraddhayaanvita-h |
Ashwamedhaayutam punyam sampraaprOti na samshaya-ha ||24||
Raamam duurvaadalashyamam padmaaksham peetavaasasam |
Stuvanti naamabhirdhirvyairna te samsaarinO nara-h ||25||
Raamam LakshmaNa puurvajam Raghuvaram Seetapatim sundaram |
KaakutasTham karuNaarNavam guNanidhim viprapriyam dhaarmikam
Raajendram satyasamdham Dasharathanayam shyamalam shaantamuurthim |
Vande lokabhiraamam Raghukulatilakam Raaghavam RaavaNaarim ||26||
Raamaya Raamabhadraaya Raamachandraaya vedhase |
Raghunaathaaya naathaaya Seethaayaa-h pathaye namah ||27||
Shreeraam Raam Raghunandana Raam Raam |
Shreeraam Raam Bharathaagraja Raam Raam |
Shreeraam Raam RaNakarkasha Raam Raam |
Shreeraam Raam SharaNaM bhava Raam Raam ||28||
ShreeraamachandracharaNau manasaa smaraami |
ShreeraamachandracharaNau vachasaa gruNaami |
ShreeraamachandracharaNau shirasaa namaami |
ShreeraamachandracharaNau sharaNam pradhye ||29||
Maataa Raamo matpithaa Ramachandra-ha |
Swamee Raamo matsakhaa Ramachandra-ha |
Sarvaswam me RamachandrO dayaalu |
Naanyam jaane naiva jaane na jaane ||30||
DakshiNe LakshmaNO yasya vaame tu Janakaatmajaa |
Puratho Maarutiryasya tam vande Raghunandanam ||31||
Lokabhiraamam ranarangadheeram raajeevanetram Raghuvamshanaatham |
KaaruNyaroopam karuNaakaramtam Shreeraamachandram sharaNam prapadhye ||32||
Manojavam Maarutatulyavegam jitendriyam varishTam |
Vaataatmajam vaanarayuuthamukhyam Shreeraamadootam sharaNam prapadhye ||33||
Koojantham Raamaraameti madhuram madhuraaksharam |
Aaruhya kavithashaakhaam vande Valmiikikokilam ||34||
Aapadaampahartaaram daataaram sarvasampadaam |
Lokaabhiraamam Shreeraamam bhuyo bhuyo namaamyaham ||35||
Bharjanam bhavabeejaanaam-marjanam sukhasampadaam |
Tarjanam yamadootaanaam Raamaraamethi garjanam ||36||
Raamo RaajamaNi-h sada vijayate Raamam ramesham bhaje |
RaameNaabhihathaa nishaacarachamuu Raamaya tasmai namaha |
Raamannaasti parayaaNam parataram Raamasya daasO-smayaham |
Raame chiththalaya-h sada bhavatu me bho Raam maamudhdhara ||37||
Raama Raamethi Raamethi rame Raame manorame |
Sahastranaama taththulyam Ramanaam varaanane ||38||
Ithi ShreeBudhakaushikavirachitham
ShreeRamarakshastotram sampoorNam ||
ShreeRamarakshastotram sampoorNam ||
|| Shree SeethaaraamachandraarpaNamasthu ||
॥ श्रीरामरक्षास्तोत्रम् ॥ - Shri Ram Raksha Stotram
॥ श्रीरामरक्षास्तोत्रम् ॥
श्रीगणेशायनम: ।
अस्य श्रीरामरक्षास्तोत्रमन्त्रस्य ।
बुधकौशिक ऋषि: ।
श्रीसीतारामचंद्रोदेवता ।
अनुष्टुप् छन्द: । सीता शक्ति: ।
श्रीमद्हनुमान् कीलकम् ।
श्रीसीतारामचंद्रप्रीत्यर्थे जपे विनियोग: ॥
|| Shri Ram Raksha Stotram ||
Shri Ganeshaaya Namaha |
Asya Shri Rama Raksha stotra mantrasya |
Budha Koushika Rushi-hi |
Shri Seeta Ramachandro devataa |
Anushtup Chanda-ha | Seeta shakti-hi |
Srimad Hanumaan-a Keelakam-m |
Shri Seeta Ramachandro preetyarte jape viniyoga-ha ||
॥ अथ ध्यानम् ॥
॥ अथ ध्यानम् ॥
ध्यायेदाजानुबाहुं धृतशरधनुषं बद्दद्पद्मासनस्थं ।
पीतं वासोवसानं नवकमलदलस्पर्धिनेत्रं प्रसन्नम् ॥
वामाङ्कारूढसीता मुखकमलमिलल्लोचनं नीरदाभं ।
नानालङ्कारदीप्तं दधतमुरुजटामण्डनं रामचंद्रम् ॥
॥ इति ध्यानम् ॥
|| Aththa Dhyanam ||
Dhyaye daajaanu baahum dhruta shara danusham badra padma sanastham |
Peetham vaaso vasaanam navakamala dala spardhi netram prasannam ||
Vaaman-karuDa Sita muka kamala mila lochanam neera daabam |
Naanaa lankaara deeptham dadha tamuru jataa mandanam Ramachandram ||
|| Iththi Dhyanam ||
|| Aththa Dhyanam ||
Dhyaye daajaanu baahum dhruta shara danusham badra padma sanastham |
Peetham vaaso vasaanam navakamala dala spardhi netram prasannam ||
Vaaman-karuDa Sita muka kamala mila lochanam neera daabam |
Naanaa lankaara deeptham dadha tamuru jataa mandanam Ramachandram ||
|| Iththi Dhyanam ||
||1|| - ॥१॥
चरितं रघुनाथस्य शतकोटिप्रविस्तरम् ।
एकैकमक्षरं पुंसां महापातकनाशनम् ॥१॥
Charitham Raghunaathasya shatha koti pravistaram |
Ekaika maksharam pumsaam maha paataka naashanam ||1||
||2|| - ॥२॥
ध्यात्वा नीलोत्पलश्यामं रामं राजीवलोचनम् ।
जानकीलक्ष्मणॊपेतं जटामुकुटमण्डितम् ॥२॥
Dhyatva neelotpala Shyamam Ramam raajiva lochanam |
Jaanaki Lakshmano pethaam jata mukuta manditham ||2||
||3|| - ॥३॥
सासितूणधनुर्बाणपाणिं नक्तं चरान्तकम् ।
स्वलीलया जगत्त्रातुमाविर्भूतमजं विभुम् ॥३॥
SaasitUna dhanurbaana paanim naktham charaantakam |
Svaleelaya jagatraatu maavirbhUta majam vibhum ||3||
||4|| - ॥४॥
रामरक्षां पठॆत्प्राज्ञ: पापघ्नीं सर्वकामदाम् ।
शिरो मे राघव: पातु भालं दशरथात्मज: ॥४॥
Ramaraksham patetpradnya-ha paapagneem sarvakaamadham |
Shiro me Raghava-h paatu bhaalam dasharathaatmaja-ha ||4||
||5|| - ॥५॥
कौसल्येयो दृशौ पातु विश्वामित्रप्रिय: श्रुती ।
घ्राणं पातु मखत्राता मुखं सौमित्रिवत्सल: ॥५॥
Kausalyeyo drushau paathu Vishwamitra priya-h shrutee |
Ghraanam paathu makhatraathaa mukham Saumitri vatsala-ha ||5||
||6|| - ॥६॥
जिव्हां विद्दानिधि: पातु कण्ठं भरतवंदित: ।
स्कन्धौ दिव्यायुध: पातु भुजौ भग्नेशकार्मुक: ॥६॥
Jivhaam vidya nidhi-h paathu kanTam Bharata vandita-ha |
Skandhau divya yudha-h paathu bhujhau bhagnesha kaarmuka-h ||6||
||7|| - ॥७॥
करौ सीतपति: पातु हृदयं जामदग्न्यजित् ।
मध्यं पातु खरध्वंसी नाभिं जाम्बवदाश्रय: ॥७॥
Karau Sitapati-h paatu hrudayam Jaamadagnyajit |
Madhyam paathu khara dhwamsee naabhim Jaambhavadaashraya ||7||
Karau Sitapati-h paatu hrudayam Jaamadagnyajit |
Madhyam paathu khara dhwamsee naabhim Jaambhavadaashraya ||7||
||8|| - ॥८॥
सुग्रीवेश: कटी पातु सक्थिनी हनुमत्प्रभु: ।
ऊरू रघुत्तम: पातु रक्ष:कुलविनाशकृत् ॥८॥
Sugreevasha katee paathu sakthinee Hanumath-prabhu-h |
Uruu Raghuththama-h paathu raksha-h kula vinaasha-kruth ||8||
Sugreevasha katee paathu sakthinee Hanumath-prabhu-h |
Uruu Raghuththama-h paathu raksha-h kula vinaasha-kruth ||8||
||9|| - ॥९॥
जानुनी सेतुकृत्पातु जङ्घे दशमुखान्तक: ।
पादौ बिभीषणश्रीद: पातु रामोSखिलं वपु: ॥९॥
Jaanunee sethukruth-paathu jadgne dasha-mukhaanthaka-ha |
Paadhau BibheeshaNa-shreeda-h paathu Raamo-n-khilam vapu-h ||9||
Jaanunee sethukruth-paathu jadgne dasha-mukhaanthaka-ha |
Paadhau BibheeshaNa-shreeda-h paathu Raamo-n-khilam vapu-h ||9||
||10|| - ॥१०॥
एतां रामबलोपेतां रक्षां य: सुकृती पठॆत् ।
स चिरायु: सुखी पुत्री विजयी विनयी भवेत् ॥१०॥
Yethaam Rama-balO-pethaam rakshaam ya-h sukruthee paTet |
Sa chiraayu-h sukhee putree vijayi vinayi bhavet ||10||
Yethaam Rama-balO-pethaam rakshaam ya-h sukruthee paTet |
Sa chiraayu-h sukhee putree vijayi vinayi bhavet ||10||
||11|| - ॥११॥
पातालभूतलव्योम चारिणश्छद्मचारिण: ।
न द्र्ष्टुमपि शक्तास्ते रक्षितं रामनामभि: ॥११॥
Paataala bhutalavyoma chaariNashchadh-ma chaarina-ha |
Na drushtumapi shaktaaste rakshitam Rama naamabhi-hi ||11||
Na drushtumapi shaktaaste rakshitam Rama naamabhi-hi ||11||
||12|| - ॥१२॥
रामेति रामभद्रेति रामचंद्रेति वा स्मरन् ।
नरो न लिप्यते पापै भुक्तिं मुक्तिं च विन्दति ॥१२॥
Rameti Ramabhadrethi Ramachandrethi vaa smarana |
Naro na lipyate paapai bhukthim mukthim cha vindathi ||12||
Rameti Ramabhadrethi Ramachandrethi vaa smarana |
Naro na lipyate paapai bhukthim mukthim cha vindathi ||12||
||13|| - ॥१३॥
जगज्जेत्रैकमन्त्रेण रामनाम्नाभिरक्षितम् ।
य: कण्ठे धारयेत्तस्य करस्था: सर्वसिद्द्दय: ॥१३॥
Jagajjetraika-mantreNa Ramanam-naabhi-rakshitam |
Ya-h kaNTe dhaarayethtasya karasthhA-h sarvasidhdhaya-h ||13||
||14|| - ॥१४॥
वज्रपंजरनामेदं यो रामकवचं स्मरेत् ।
अव्याहताज्ञ: सर्वत्र लभते जयमंगलम् ॥१४॥
Vajra-panjaranaamedam yo Raamakavacham smaret |
Avyaahataagnya-h sarvatra labhate jayamangalam ||14||
||15|| - ॥१५॥
आदिष्टवान् यथा स्वप्ने रामरक्षामिमां हर: ।
तथा लिखितवान् प्रात: प्रबुद्धो बुधकौशिक: ॥१५॥
Adishtavaan yathaa swapne Ramarakshaamimaam hara-h |
Tatha likhitavaana praata-h prabhudhdho budhakaushika-h ||15||
||16|| - ॥१६॥
आराम: कल्पवृक्षाणां विराम: सकलापदाम् ।
अभिरामस्त्रिलोकानां राम: श्रीमान् स न: प्रभु: ॥१६॥
Aaraama-h kalpavrukshaaNaam viraama-h sakalapadaam |
Abhiraamstrilokaanaam Rama-h shreemaan sa na-h prabhu-h ||16||
||17|| - ॥१७॥
तरुणौ रूपसंपन्नौ सुकुमारौ महाबलौ ।
पुण्डरीकविशालाक्षौ चीरकृष्णाजिनाम्बरौ ॥१७॥
Tarunnau roopasampannau sukumaarau mahabalau |
Pundareeka-vishaalakshau cheera krushNaa jinaambarau ||17||
||18|| - ॥१८॥
फलमूलशिनौ दान्तौ तापसौ ब्रह्मचारिणौ ।
पुत्रौ दशरथस्यैतौ भ्रातरौ रामलक्ष्मणौ ॥१८॥
Phalamoolashinau daantau taapasau brahmachaariNau |
Putrau dasharathasyaythau bhratarau RamalakshmaNau ||18||
||19|| - ॥१९॥
शरण्यौ सर्वसत्वानां श्रेष्ठौ सर्वधनुष्मताम् ।
रक्ष:कुलनिहन्तारौ त्रायेतां नो रघुत्तमौ ॥१९॥
Sharanyau sarvasatvaanaam shreshTau sarvadhanushmatham |
Raksha-h-kulanihantaarau traayetaam no raghuththamau ||19||
||20|| - ॥२०॥
आत्तसज्जधनुषा विषुस्पृशा वक्षया शुगनिषङ्ग सङिगनौ ।
रक्षणाय मम रामलक्ष्मणा वग्रत: पथि सदैव गच्छताम् ॥२०॥
Aaththasajhjha-dhanushaa vishusprushaa shuganishandga sandginau |
RakshaNaaya mama RaamalakshmaNaa vagratha-h pathi sadaiva gachchathaam ||20||
||21|| - ॥२१॥
संनद्ध: कवची खड्गी चापबाणधरो युवा ।
गच्छन्मनोरथोSस्माकं राम: पातु सलक्ष्मण: ॥२१॥
Sannaddha-h kavachee khaDgee chaapabaaNadharo yuvaa |
gachchana-manoratho-smaakam Raama-h paathu sa-lakshmana-h ||21||
||22|| - ॥२२॥
रामो दाशरथि: शूरो लक्ष्मणानुचरो बली ।
काकुत्स्थ: पुरुष: पूर्ण: कौसल्येयो रघुत्तम: ॥२२॥
Raamo Daasharathi-h shooro LakshmaNaa-nucharo balee |
Kaakutstha-h purusha-h poorna-h Kausalyeyo raghuththamma-h ||22||
||23|| - ॥२३॥
वेदान्तवेद्यो यज्ञेश: पुराणपुरुषोत्तम: ।
जानकीवल्लभ: श्रीमानप्रमेय पराक्रम: ॥२३॥
Vedantavedhyo yagnesha-h puraaNapurushoththama-h |
Janakeevallabha-h Shrimaan-naprameya parakrama-h ||23||
||24|| - ॥२४॥
इत्येतानि जपेन्नित्यं मद्भक्त: श्रद्धयान्वित: ।
अश्वमेधायुतं पुण्यं संप्राप्नोति न संशय: ॥२४॥
Ityetaani japennityam madbhakta-ha shraddhayaanvita-h |
Ashwamedhaayutam punyam sampraaprOti na samshaya-ha ||24||
||25|| - ॥२५॥
रामं दूर्वादलश्यामं पद्माक्षं पीतवाससम् ।
स्तुवन्ति नामभिर्दिव्यैर्न ते संसारिणो नर: ॥२५॥
Raamam duurvaadalashyamam padmaaksham peetavaasasam |
Stuvanti naamabhirdhirvyairna te samsaarinO nara-h ||25||
||26|| - ॥२६॥
रामं लक्शमण पूर्वजं रघुवरं सीतापतिं सुंदरम् ।
काकुत्स्थं करुणार्णवं गुणनिधिं विप्रप्रियं धार्मिकम्
राजेन्द्रं सत्यसंधं दशरथनयं श्यामलं शान्तमूर्तिम् ।
वन्दे लोकभिरामं रघुकुलतिलकं राघवं रावणारिम् ॥२६॥
Raamam LakshmaNa puurvajam Raghuvaram Seetapatim sundaram |
KaakutasTham karuNaarNavam guNanidhim viprapriyam dhaarmikam
Raajendram satyasamdham Dasharathanayam shyamalam shaantamuurthim |
Vande lokabhiraamam Raghukulatilakam Raaghavam RaavaNaarim ||26||
||27|| - ॥२७॥
रामाय रामभद्राय रामचंद्राय वेधसे ।
रघुनाथाय नाथाय सीताया: पतये नम: ॥२७॥
Raamaya Raamabhadraaya Raamachandraaya vedhase |
Raghunaathaaya naathaaya Seethaayaa-h pathaye namah ||27||
||28|| - ॥२८॥
श्रीराम राम रघुनन्दन राम राम ।
श्रीराम राम भरताग्रज राम राम ।
श्रीराम राम रणकर्कश राम राम ।
श्रीराम राम शरणं भव राम राम ॥२८॥
Shreeraam Raam Raghunandana Raam Raam |
Shreeraam Raam Bharathaagraja Raam Raam |
Shreeraam Raam RaNakarkasha Raam Raam |
Shreeraam Raam SharaNaM bhava Raam Raam ||28||
||29|| - ॥२९॥
श्रीरामचन्द्रचरणौ मनसा स्मरामि ।
श्रीरामचन्द्रचरणौ वचसा गृणामि ।
श्रीरामचन्द्रचरणौ शिरसा नमामि ।
श्रीरामचन्द्रचरणौ शरणं प्रपद्ये ॥२९॥
ShreeraamachandracharaNau manasaa smaraami |
ShreeraamachandracharaNau vachasaa gruNaami |
ShreeraamachandracharaNau shirasaa namaami |
ShreeraamachandracharaNau sharaNam pradhye ||29||
||30|| - ॥३०॥
माता रामो मत्पिता रामचंन्द्र: ।
स्वामी रामो मत्सखा रामचंद्र: ।
सर्वस्वं मे रामचन्द्रो दयालु ।
नान्यं जाने नैव जाने न जाने ॥३०॥
Maataa Raamo matpithaa Ramachandra-ha |
Swamee Raamo matsakhaa Ramachandra-ha |
Sarvaswam me RamachandrO dayaalu |
Naanyam jaane naiva jaane na jaane ||30||
||31|| - ॥३१॥
दक्षिणे लक्ष्मणो यस्य वामे तु जनकात्मजा ।
पुरतो मारुतिर्यस्य तं वन्दे रघुनंदनम् ॥३१॥
DakshiNe LakshmaNO yasya vaame tu Janakaatmajaa |
Puratho Maarutiryasya tam vande Raghunandanam ||31||
||32|| - ॥३२॥
लोकाभिरामं रनरङ्गधीरं राजीवनेत्रं रघुवंशनाथम् ।
कारुण्यरूपं करुणाकरंतं श्रीरामचंद्रं शरणं प्रपद्ये ॥३२॥
Lokabhiraamam ranarangadheeram raajeevanetram Raghuvamshanaatham |
KaaruNyaroopam karuNaakaramtam Shreeraamachandram sharaNam prapadhye ||32||
||33|| - ॥३३॥
मनोजवं मारुततुल्यवेगं जितेन्द्रियं बुद्धिमतां वरिष्ठम् ।
वातात्मजं वानरयूथमुख्यं श्रीरामदूतं शरणं प्रपद्ये ॥३३॥
Manojavam Maarutatulyavegam jitendriyam varishTam |
Vaataatmajam vaanarayuuthamukhyam Shreeraamadootam sharaNam prapadhye ||33||
||34|| - ॥३४॥
कूजन्तं रामरामेति मधुरं मधुराक्षरम् ।
आरुह्य कविताशाखां वन्दे वाल्मीकिकोकिलम् ॥३४॥
Koojantham Raamaraameti madhuram madhuraaksharam |
Aaruhya kavithashaakhaam vande Valmiikikokilam ||34||
||35|| - ॥३५॥
आपदामपहर्तारं दातारं सर्वसंपदाम् ।
लोकाभिरामं श्रीरामं भूयो भूयो नमाम्यहम् ॥३५॥
Aapadaampahartaaram daataaram sarvasampadaam |
Lokaabhiraamam Shreeraamam bhuyo bhuyo namaamyaham ||35||
||36|| - ॥३६॥
भर्जनं भवबीजानामर्जनं सुखसंपदाम् ।
तर्जनं यमदूतानां रामरामेति गर्जनम् ॥३६॥
Bharjanam bhavabeejaanaam-marjanam sukhasampadaam |
Tarjanam yamadootaanaam Raamaraamethi garjanam ||36||
||37|| - ॥३७॥
रामो राजमणि: सदा विजयते रामं रमेशं भजे ।
रामेणाभिहता निशाचरचमू रामाय तस्मै नम: ।
रामान्नास्ति परायणं परतरं रामस्य दासोSस्म्यहम् ।
रामे चित्तलय: सदा भवतु मे भो राम मामुद्धर ॥३७॥
Raamo RaajamaNi-h sada vijayate Raamam ramesham bhaje |
RaameNaabhihathaa nishaacarachamuu Raamaya tasmai namaha |
Raamannaasti parayaaNam parataram Raamasya daasO-smayaham |
Raame chiththalaya-h sada bhavatu me bho Raam maamudhdhara ||37||
||38|| - ॥३८॥
राम रामेति रामेति रमे रामे मनोरमे ।
सहस्रनाम तत्तुल्यं रामनाम वरानने ॥३८॥
Raama Raamethi Raamethi rame Raame manorame |
Sahastranaama taththulyam Ramanaam varaanane ||38||
|| Shree SeethaaraamachandraarpaNamasthu || - ॥ श्री सीतारामचंद्रार्पणमस्तु ॥
इति श्रीबुधकौशिकविरचितं श्रीरामरक्षास्तोत्रं संपूर्णम् ॥
॥ श्री सीतारामचंद्रार्पणमस्तु ॥
Ithi ShreeBudhakaushikavirachitham
ShreeRamarakshastotram sampoorNam ||
Ithi ShreeBudhakaushikavirachitham
ShreeRamarakshastotram sampoorNam ||
|| Shree SeethaaraamachandraarpaNamasthu ||
Sri Budha Kousika Rishi
Sri Budha Kousika Rishi wrote the Sri Rama Raksha Stotra. Who was he? For those who may know, the identity of Sri Budha Kousika Rishi may be very obvious. For many, it is not. The obvious answer is that he was a Sage – i.e., a rishi. He was extremely learned and talented. The Sri Ram Raksha Stotra is composed in the Anushtup Chanda, in the metre of a specific combination of numbers. The usual answer, however, is that Sri Budha Kousika Rishi was the great Brahmarishi Vishwamitra.
I have not found the correct answer, and I feel I should say so. Why do I hesitate to accept that Brahmarishi Vishwamitra could be the author? This is because Vishwamitra was already recognized as a Brahmarishi, many hundreds of years earlier, when he met Dasharath to ask him to allow Ram to accompany him. He was not recognized or mentioned as Kousika Rishi during and after his association with Ram. The identity of Sri Budha Kousika Rishi, the author of the Sri Rama Raksha Stotra, is a mystery.
It is said, in the Stotra, that Shiva appeared to Sri Budha Kousika Rishi, in his dream, and recited the entire Sri Rama Raksha Stotra to him. At dawn, the next day, Sri Budha Kousika Rishi, penned down the entire Sri Rama Raksha Stotra.
There could be four theories. The most recounted and repeated theory is that Sri Budha Kousika Rishi is nobody other than Brahmarishi Vishwamitra himself. I am very tempted to believe it. This theory is on the basis of the fact that he was the King Kousika, and later, the Kousika Rishi, before he was recognized as the Brahmarishi Vishwamitra.
The second theory is that the ‘Kousika’ gotra began with Brahmarishi Vishwamitra, since he was the King Kousika, and later the Kousika Rishi. Thus, a later Rishi, of the ‘Kousika’ gotra, and with the prefix, Budha, being the name of the Planet Mercury in Sanskrit, has written the Sri Rama Raksha Stotra, after the appearance of Shiva in his dreams.
The third theory is that there could have been an entirely different rishi, unconnected and unrelated to Brahmarishi Vishwamitra, or to the ‘Kousika’ gotra. He could have existed, in some other time period, and he could have written the Sri Rama Raksha Stotra. If this were to be true, then indeed, the identity and story of Sri Budha Kousika Rishi would be an absolute riddle.
The fourth theory is that a rishi named ‘Budha’, in Brahmarishi Vishwamitra’s ashrama, could have been recognized as a ‘Kousika Rishi’. He could have been known as such, because he was one of the rishis in the ashram of ‘Kousika’, i.e., Vishwamitra. This rishi could have been later recognized through his signature title in the stotra, as ‘Budha Kousika Rishi’. In an alternate aspect, the title 'Budha' could be a samasa, ie an intended recognition to the 'budhdhi' i.e., intelligence of 'Kousika'.
It is written, that, in ancient times, the sages in an ashram, the pupils of a teacher or guru in a gurukul ashram, or the descendants of an important sage, could also inherit the ‘gotra’ or clan name of the master. It is also known that certain important sages also gave rise to new clan lines, or ‘gotras’ that were named after them. This is true of the sages who had manifested as the sons born from Brahma, the Creator. In contemporary times, the ‘gotra’ is usually referred to for arranging marriages between two different clans. That, of course, is a different story.
The seven of the most important rishis of those times are (1) Gautama, (2) Bharadwaja, (3) Vishwamitra, (4) Jamadagni, (5) Vasishta, (6) Kashyapa, and (7) Atri. It is later mentioned that Kousika was a descendant of the great Brahmarishi Vishwamitra. Similarly, Kaundinya was a descendant of the great sage Vasishta, and Vatsa was descended from the great sage Jamadagni.
Why could the author be Brahmarishi Vishwamitra? First reason, of course, Viswamitra knew Ram. He knew him better than anyone else, perhaps better than his father, Dasharatha, or even his brother, Lakshmana. He knew Ram, before Sita or Hanuman became inseparable aspects of his life. He knew the abilities of Ram, and knew exactly about the aspect of the manifestation of Vishnu, and of the aspect that he had descended in a human avatar, solely for the purpose of the decimation of Ravana and the Rakshasas.
If anyone could describe Ram, in relative perspective to every aspect of his being, behaviour and of his very existence, and ascribe powers to these aspects, it could be none other than Brahmarishi Vishwamitra. But, if the great Brahmarishi did in fact write down the Sri Ram Raksha Stotra, why did he not sign it by the name of Vishwamitra? That indeed, is a mystery. The other contemporary sages, including the first seven, have signed their own names to the works ascribed to them.
Second, is because of the one line that almost gives away his identity – “Hridayam Jaamadagnyajit” – “The one who conquered the son of Jamadagni, please protect my heart”. Vishwamitra and Parashurama, the son of Jamadagni, never got along. They hated each other and were in perpetual mistrust of each other. None other than Brahmarishi Vishwamitra could be more pleased by the fact that Ram defeated Parashurama, and would therefore ascribe the aspect that such a conqueror could indeed protect the ‘heart’.
There are two disturbing lines that make me wonder, if Brahmarishi Vishwamitra may not be the Budha Kousika Rishi, the author of the Sri Ram Raksha Stotra. One is in praise to Vishwamitra, and would the great sage have given such value to himself? The other line is in attribution to the story line of another great hero in India ’s mythology that may not have occurred in the Ramayana, but is to be found in the stories of Krishna , after the Kurukshetra war. Would the Brahmarishi have stretched the context to such an extent? Or, am I missing something here?
The line in praise to the great sage is – “Vishwamitra priya shrutee” – “Rama, who is dear to Vishwamitra, protect my ears”. This line makes me doubt, for that very brief moment, if the great Brahmarishi Vishwamitra would appreciate and write about himself? To those who know the story of Vishwamitra, it would be very tempting to say that the great sage would indeed write about himself and ascribe such affection to Ram. Here, I beg to differ. If he would indeed write about his affection to Ram, he could have written about the friendship in more lines, rather than limit it to only one half of the metre.
The other line that strengthens the doubt is – “Naabhim Jambavadaashraya” – “Rama, who gave refuge to Jambavan, protect my navel”. Again, there is this very brief doubt. The story of Jambavan, and his presence in the Ramayana, is much later to Sugreeva, Hanuman, Vaali, Angad and the other vanaras. Jambavan, is depicted, as a bear-man. Rama gives refuge to Jambavan, who swears allegiance in the war to come with Ravana. Rama did give refuge, but in those moments of the Ramayana, he gave support and courage to all those who approached him. It is much later, after the Kurukshetra war that Jambavan reappears in the story of Satyakam and Sri Krishna. The refuge sought by Jambavan from Sri Krishna is certainly more emphatic.
Was there an entirely unknown rishi, by the name, Budha Kousika Rishi? Why would Shiva come to him in his dreams and why would he be asked to write the Sri Rama Raksha Stotra? Who was this great rishi, who penned the Stotra with such precision in accurate metre. Not many realize that the Sri Ram Raksha Stotra is written in the same metre as the Ramayana. Was it indeed difficult in those times to write the Sri Ram Raksha Stotra in such precision? It may not have been, for the great sages composed several stotras during those times, and their authorship is included in the earlier couplets.
I am tempted to agree to the premise that the Brahmarishi Vishwamitra was indeed the author of the Sri Ram Raksha Stotra, after he received the instructions from Shiva. Why? It is not because of the precision of the composition, but it is in the affection, love, the entire surrender to Ram, by one who had already achieved perfection. The great sage, returned to urban areas, to the Royal Court
The author, Budha Kousika Rishi, explains that he was commanded in his dream, “Aadhishtavan yathaa swapne”, to write the Ram Raksha Stotra, “Ram raksha mimaam haraha”, and he wrote it out in the morning, “Tathaa likhit vaana praataha”, as told to Budha Kousika by Shiva, “Prabhu-dho Budha Koushikah”. That indeed, is an author, who gave the Ram Raksha Stotra to millions of devotees of Ram, and caused them to be blessed, and will do so in the future.
At Rama’s paadukas
- Dr. Bharat Bhushan
Email - bharatbhushan@yahoo.com
27 October 2010
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