Buddhakaushik Rishi
॥ śrīrāmarakṣāstōtra ॥
viniyōgaḥ
asya śrīrāmarakṣāstōtramantrasya । budhakauśika ṛṣiḥ ।
śrīsītārāmacandrō dēvatā । anuṣṭup chandaḥ ।
sītā śaktiḥ । śrīmad hanumān kīlakam ।
śrīrāmacandraprītyarthē rāmarakṣāstōtrajapē viniyōgaḥ ॥
॥ dhyānam ॥
dhyāyēdājānubāhuṃ dhṛtaśaradhanuṣaṃ baddhapadmāsanasthaṃ
pītaṃ vāsō vasānaṃ navakamaladalaspardhinētraṃ prasannam ।
vāmāṅkārūḍha sītāmukhakamalamilallōcanaṃ nīradābhaṃ
nānālaṃkāradīptaṃ dadhatamurujaṭāmaṇḍanaṃ rāmacandram ॥
॥ stotram ॥
caritaṃ raghunāthasya śatakōṭi pravistaram ।
ēkaikamakṣaraṃ puṃsāṃ mahāpātakanāśanam ॥ 1॥
dhyātvā nīlōtpalaśyāmaṃ rāmaṃ rājīvalōcanam ।
jānakīlakṣmaṇōpētaṃ jaṭāmukuṭamaṇḍitam ॥ 2॥
sāsitūṇadhanurbāṇapāṇiṃ naktaṃcarāntakam ।
svalīlayā jagatrātuṃ āvirbhūtaṃ ajaṃ vibhum ॥ 3॥
rāmarakṣāṃ paṭhētprājñaḥ pāpaghnīṃ sarvakāmadām ।
śirōmē rāghavaḥ pātu bhālaṃ daśarathātmajaḥ ॥ 4॥
kausalyēyō dṛśau pātu viśvāmitrapriyaḥ śrutī ।
ghrāṇaṃ pātu makhatrātā mukhaṃ saumitrivatsalaḥ ॥ 5॥
jihvāṃ vidyānidhiḥ pātu kaṇṭhaṃ bharatavaṃditaḥ ।
skandhau divyāyudhaḥ pātu bhujau bhagnēśakārmukaḥ ॥ 6॥
karau sītāpatiḥ pātu hṛdayaṃ jāmadagnyajit ।
madhyaṃ pātu kharadhvaṃsī nābhiṃ jāmbavadāśrayaḥ ॥ 7॥
sugrīvēśaḥ kaṭī pātu sakthinī hanumatprabhuḥ ।
ūrū raghūttamaḥ pātu rakṣaḥkulavināśakṛt ॥ 8॥
jānunī sētukṛtpātu jaṅghē daśamukhāntakaḥ ।
pādau bibhīṣaṇaśrīdaḥ pātu rāmō'khilaṃ vapuḥ ॥ 9॥
ētāṃ rāmabalōpētāṃ rakṣāṃ yaḥ sukṛtī paṭhēt ।
sa cirāyuḥ sukhī putrī vijayī vinayī bhavēt ॥ 10॥
pātālabhūtalavyōmacāriṇaśchadmacāriṇaḥ ।
na draṣṭumapi śaktāstē rakṣitaṃ rāmanāmabhiḥ ॥ 11॥
rāmēti rāmabhadrēti rāmacandrēti vā smaran ।
narō na lipyatē pāpairbhuktiṃ muktiṃ ca vindati ॥ 12॥
jagajjaitraikamantrēṇa rāmanāmnābhirakṣitam ।
yaḥ kaṇṭhē dhārayēttasya karasthāḥ sarvasiddhayaḥ ॥ 13॥
vajrapañjaranāmēdaṃ yō rāmakavacaṃ smarēt ।
avyāhatājñaḥ sarvatra labhatē jayamaṅgalam ॥ 14॥
ādiṣṭavānyathā svapnē rāmarakṣāṃmimāṃ haraḥ ।
tathā likhitavānprātaḥ prabhuddhō budhakauśikaḥ ॥ 15॥
ārāmaḥ kalpavṛkṣāṇāṃ virāmaḥ sakalāpadām ।
abhirāmastrilōkānāṃ rāmaḥ śrīmān sa naḥ prabhuḥ ॥ 16॥
taruṇau rūpasaṃpannau sukumārau mahābalau ।
puṇḍarīkaviśālākṣau cīrakṛṣṇājināmbarau ॥ 17॥
phalamūlāśinau dāntau tāpasau brahmacāriṇau ।
putrau daśarathasyaitau bhrātarau rāmalakṣmaṇau ॥ 18॥
śaraṇyau sarvasattvānāṃ śrēṣṭhau sarvadhanuṣmatām ।
rakṣaḥ kulanihantārau trāyētāṃ nō raghūttamau ॥ 19॥
āttasajjadhanuṣāviṣuspṛśāvakṣayāśuganiṣaṅgasaṅginau ।
rakṣaṇāya mama rāmalakṣmaṇāvagrataḥ pathi sadaiva gacchatām ॥ 20॥
saṃnaddhaḥ kavacī khaḍgī cāpabāṇadharō yuvā ।
gacchanmanōrathānnśca rāmaḥ pātu salakṣmaṇaḥ ॥ 21॥
rāmō dāśarathiḥ śūrō lakṣmaṇānucarō balī ।
kākutsthaḥ puruṣaḥ pūrṇaḥ kausalyēyō raghuttamaḥ ॥ 22॥
vēdāntavēdyō yajñēśaḥ purāṇapuruṣōttamaḥ ।
jānakīvallabhaḥ śrīmān apramēya parākramaḥ ॥ 23॥
ityētāni japannityaṃ madbhaktaḥ śraddhayānvitaḥ ।
aśvamēdhādhikaṃ puṇyaṃ samprāpnōti na saṃśayaḥ ॥ 24॥
rāmaṃ durvādalaśyāmaṃ padmākṣaṃ pītavāsasam ।
stuvanti nāmabhirdivyairna tē saṃsāriṇō narāḥ ॥ 25॥
rāmaṃ lakṣmaṇapūrvajaṃ raghuvaraṃ sītāpatiṃ sundaram ।
kākutsthaṃ karuṇārṇavaṃ guṇanidhiṃ viprapriyaṃ dhārmikam ।
rājēndraṃ satyasaṃdhaṃ daśarathatanayaṃ śyāmalaṃ śāntamūrtim ।
vandē lōkābhirāmaṃ raghukulatilakaṃ rāghavaṃ rāvaṇārim ॥ 26॥
rāmāya rāmabhadrāya rāmacandrāya vēdhasē ।
raghunāthāya nāthāya sītāyāḥ patayē namaḥ ॥ 27॥
śrīrāma rāma raghunandana rāma rāma
śrīrāma rāma bharatāgraja rāma rāma ।
śrīrāma rāma raṇakarkaśa rāma rāma
śrīrāma rāma śaraṇaṃ bhava rāma rāma ॥ 28॥
śrīrāmacandracaraṇau manasā smarāmi
śrīrāmacandracaraṇau vacasā gṛṇāmi ।
śrīrāmacandracaraṇau śirasā namāmi
śrīrāmacandracaraṇau śaraṇaṃ prapadyē ॥ 29॥
mātā rāmō matpitā rāmacandraḥ
svāmī rāmō matsakhā rāmacandraḥ ।
sarvasvaṃ mē rāmacandrō dayāluḥ
nānyaṃ jānē naiva jānē na jānē ॥ 30॥
dakṣiṇē lakṣmaṇō yasya vāmē ca janakātmajā ।
puratō mārutiryasya taṃ vandē raghunandanam ॥ 31
lōkābhirāmaṃ raṇaraṅgadhīram rājīvanētraṃ raghuvaṃśanātham ।
kāruṇyarūpaṃ karuṇākaraṃ taṃ śrīrāmacandraṃ śaraṇaṃ prapadyē ॥ 32॥
manōjavaṃ mārutatulyavēgaṃ jitēndriyaṃ buddhimatāṃ variṣṭham ।
vātātmajaṃ vānarayūthamukhyaṃ śrīrāmadūtaṃ śaraṇaṃ prapadyē ॥ 33॥
kūjantaṃ rāma rāmēti madhuraṃ madhurākṣaram ।
āruhya kavitāśākhāṃ vandē vālmīkikōkilam ॥ 34॥
āpadāṃ apahartāraṃ dātāraṃ sarvasampadām ।
lōkābhirāmaṃ śrīrāmaṃ bhūyō bhūyō namāmyaham ॥ 35॥
bharjanaṃ bhavabījānāṃ arjanaṃ sukhasampadām ।
tarjanaṃ yamadūtānāṃ rāma rāmēti garjanam ॥ 36॥
rāmō rājamaṇiḥ sadā vijayatē rāmaṃ ramēśaṃ bhajē ।
rāmēṇābhihatā niśācaracamū rāmāya tasmai namaḥ ।
rāmānnāsti parāyaṇaṃ parataraṃ rāmasya dāsō'smyaham ।
rāmē cittalayaḥ sadā bhavatu mē bhō rāma māmuddhara ॥ 37॥
rāma rāmēti rāmēti ramē rāmē manōramē ।
sahasranāma tattulyaṃ rāmanāma varānanē ॥ 38॥
iti śrībudhakauśikamuniviracitaṃ śrīrāmarakṣāstōtraṃ sampūrṇam ॥
॥ śrī sītārāmacandrārpaṇamastu ॥
The Divine Shield of Devotion: A Comprehensive Guide to the Ram Raksha Stotra
Verse 1: “The life story of Sri Rama is spread across billions of Ramayanas (billions of verses). Recitation of each and every word [of his life story] is capable of destroying even the greatest sins.”
Description: This opening verse emphasizes the immense power contained within the story of Sri Rama. The verse suggests that the tale of Rama's life, which spans billions of verses in the epic Ramayana, has the ability to cleanse even the gravest sins. By simply reciting or listening to any part of Rama's life story, a devotee can achieve spiritual purification, underscoring the transformative and purifying power of Rama’s narrative.
Verse 2: “Let us meditate on the red lotus-eyed, blue-complexioned Sri Rama, Who is accompanied by Sita and Lakshmana and is well-adorned with a crown of matted hair.”
Description: This verse invites the devotee to visualize and meditate on the divine form of Lord Rama. His red lotus-like eyes symbolize his compassion and love, while his blue complexion represents his infinite and all-encompassing nature. The presence of Sita, symbolizing devotion, and Lakshmana, representing loyalty, enhances the completeness of this divine image. Rama’s crown of matted hair signifies his asceticism and dedication to righteousness, encouraging devotees to internalize these qualities.
Verse 3: “(Let us meditate on Sri Rama) Who has a sword in a receptacle, and bows and arrows, who destroyed the demons, Who is birthless (beyond birth and death) but is incarnated by his own will to protect this world.”
Description: In this verse, the focus is on the martial aspect of Lord Rama. His sword and bows are symbols of his power and readiness to uphold dharma by eliminating evil forces. Despite being beyond the cycle of birth and death, Rama takes human form to protect the world and restore righteousness. This verse highlights his role as a divine protector, who willingly descends to earth to ensure the well-being of his devotees and the preservation of cosmic order.
Verse 4: “May the wise read the Hymn of Lord Sri Rama, which destroys all sins and grants all desires. (Here Begins the listing details of the body to be protected) May Shri Rama who is Raghu's descendant protect my head. May Rama, Dasharatha's son (Rama) protect my forehead.”
Description: This verse transitions into the protective aspect of the stotra. It urges the wise to recite the hymn of Lord Rama, which has the power to obliterate sins and fulfill desires. The verse then begins the invocation for protection, starting with the head and forehead. By invoking Rama’s protection, the devotee seeks to safeguard their mind and thoughts from negative influences, ensuring that they remain aligned with dharma.
Verse 5: “May Kausalya's son protect my eyes, may the favorite (disciple) of Vishvamitra protect my ears, may savior of Yajnas (sacrificial fire) protect my nose, may affectionate to Lakshmana protect my mouth.”
Description: This verse continues the invocation of protection, extending it to various sensory organs. Rama is invoked as the protector of the eyes, ears, nose, and mouth—each associated with a specific role from his life. His mother Kausalya is mentioned in connection with the eyes, symbolizing the purity of vision. As the favorite disciple of the sage Vishvamitra, Rama’s association with the ears underscores the importance of listening to wisdom. His role as the savior of Yajnas links him to the nose, symbolizing the breath of life, and his affection for Lakshmana ensures that the devotee’s speech (mouth) is protected and guided by love and righteousness.
Verse 6: “May the ocean of wisdom (Sri Rama) protect my tongue, may Rama who is saluted by Bharata protect my neck, may Sri Rama, the bearer of celestial weapons, protect my shoulders, may Rama who broke (Lord Shiva's) bow protect my arms.”
Description: This verse highlights the profound wisdom of Lord Rama, asking for his protection over the tongue, ensuring that speech remains pure and truthful. Bharata, who revered and saluted Rama, symbolizes loyalty and humility, protecting the neck—an area associated with humility and vulnerability. The shoulders, bearing the weight of responsibilities, are protected by Rama, the wielder of divine weapons, signifying strength. The arms, which perform actions, are safeguarded by the memory of Rama’s triumph over Lord Shiva’s bow, emphasizing the importance of righteous deeds.
Verse 7: “May the husband of Sita protect my hands, may Sri Rama the conqueror of Parasurama protect my heart, may slayer of Khara (demon) protect my abdomen, may he who gave refuge to Jambavan protect my navel.”
Description: In this verse, the focus is on different parts of the body and their symbolic meanings. Rama, as Sita’s husband, is invoked to protect the hands, ensuring they engage in dharmic activities. The heart, the seat of emotions, is safeguarded by Rama, who conquered the mighty Parasurama, representing control over one’s passions. The abdomen, associated with digestion and vitality, is protected by Rama, the destroyer of the demon Khara, signifying strength and resilience. The navel, a center of life force, is shielded by the memory of Rama’s compassion toward Jambavan, symbolizing nurturing and protection of life.
Verse 8: “May the master of Sugreeva protect my waist, may the god of Hanuman protect my hips, may the best of Raghus (Rama) and the destroyer of the lineage of demons protect my thighs.”
Description: This verse invokes Rama’s protection over the waist, hips, and thighs, which are vital for movement and stability. The waist is associated with strength and balance, protected by Rama’s relationship with Sugreeva, symbolizing friendship and support. The hips, important for mobility, are safeguarded by Rama, revered as the god of Hanuman, representing loyalty and service. The thighs, essential for stability, are protected by Rama, the destroyer of demons, ensuring that the devotee stands firm in righteousness and remains unshaken by challenges.
Verse 9: “May Sri Ram who built the bridge (over the ocean) protect my knees, may he who killed the ten-faced one (Ravana) protect my shins, may the consecrator of wealth to Bibhishana protect my feet, may Sri Rama protect my entire body.”
Description: This verse continues the invocation of protection, extending it to the knees, shins, feet, and the entire body. The knees, essential for movement and flexibility, are protected by Rama, who accomplished the incredible feat of building a bridge over the ocean, symbolizing overcoming obstacles. The shins, vulnerable to injury, are safeguarded by Rama, who defeated the ten-faced Ravana, representing victory over evil. The feet, representing the foundation of one’s journey, are protected by Rama, who consecrated wealth to Bibhishana, symbolizing support and sustenance. Finally, the entire body is placed under Rama’s protection, ensuring comprehensive safeguarding of the devotee’s physical and spiritual well-being.
Verse 10: “May the good man who reads this hymn (stotra) which has all the power of Sri Rama, be blessed with long life, happiness, children, victory (success), and humility.”
Description: This verse concludes the first section of the stotra by highlighting the benefits of reciting it. The devotee who sincerely reads or recites this hymn, imbued with the power of Sri Rama, is promised blessings of long life, happiness, prosperity, and success. Importantly, it also emphasizes humility, reminding the devotee that true protection and blessings come through surrender to Rama’s divine will and grace.
Verse 11: “Those who wander below the earth (netherworld), or on the earth, or above the earth (sky), or those who wander surreptitiously changing their forms would not be even able to see the one who is protected by the name of Rama. Let alone bring any harm to him.”
Description: This verse emphasizes the all-encompassing protection offered by Lord Rama’s name. It asserts that no matter where the threats arise—from the netherworld, earth, or sky, or even from shape-shifting entities—none can harm or even approach the devotee who is shielded by the divine name of Rama. This protection is so powerful that it renders the devotee invisible to all forms of danger, highlighting the invincible strength of Lord Rama's name.
Verse 12: “The one who sings or remembers Rama, Rambhadra, and Ramachandra (the names of Bhagavan Sri Rama), sins never get attached to him, he gets all enjoyments (throughout life) and liberation (in the end).”
Description: This verse extols the spiritual benefits of chanting or remembering the different names of Lord Rama. By invoking names like Rama, Rambhadra (the auspicious Rama), and Ramachandra (the moon-like Rama), a devotee is purified of all sins. The verse assures that such devotion leads to a life filled with joy and fulfillment, and ultimately grants moksha or liberation. It emphasizes the dual benefit of worldly enjoyment and spiritual freedom that comes from sincere devotion to Rama.
Verse 13: “In all three worlds, one who wears the hymn of the name of Rama, which has conquered the world, as a protection round his neck, would get all the powers in his hands.”
Description: Here, the verse speaks about the immense power vested in the hymn of Lord Rama. By metaphorically wearing the hymn around one’s neck, the devotee is endowed with divine powers that are symbolized by the hands. This indicates that the devotee becomes empowered to act righteously and effectively in all three worlds—earth, heaven, and the netherworld. The hymn is portrayed as a powerful talisman that grants the devotee the ability to overcome any obstacle and succeed in all endeavors.
Verse 14: “He who recites or remembers this armor (shield) called 'Vajrapanjara' will be unscathed and will be victorious (successful) everywhere.”
Description: This verse introduces the concept of the Ram Raksha Stotra as a ‘Vajrapanjara’ or a diamond-like shield. It signifies that the stotra acts as an impenetrable armor that protects the devotee from all harm. Whether in spiritual or worldly matters, the one who recites or even remembers this divine shield remains unharmed and victorious. This verse reinforces the idea that the Ram Raksha Stotra is not just a prayer but a powerful protective mantra that ensures success and safety in every aspect of life.
Verse 15: “This protective hymn of Sri Rama was told by Lord Shiva in a dream, and was written down as it is by Vedic sage Budha Kaushika the very next morning.”
Description: This verse provides the origin of the Ram Raksha Stotra, adding to its sanctity and authority. It is said that Lord Shiva, the destroyer and protector in the Hindu trinity, revealed this hymn in a dream to the sage Budha Kaushika. The sage, in turn, wrote it down exactly as it was conveyed. This origin story enhances the stotra’s divine significance, presenting it as a direct gift from the gods, intended for the protection and welfare of all devotees.
Verse 16: “Who is like a pleasure-garden of wish-yielding trees, and who brings a full stop on all our adversities (obstacles, sufferings, calamities), and who is the most beautiful in all the three worlds, that Sri Rama, is our 'Lord' indeed.”
Description: This verse beautifully describes Lord Rama as the ultimate source of fulfillment and beauty. By comparing him to a garden of wish-fulfilling trees, it suggests that Rama has the power to grant all desires and bring an end to all forms of suffering. His divine beauty is unmatched across all three worlds—earth, heaven, and the netherworld—establishing him as the supreme lord worthy of devotion. This verse encourages devotees to see Rama not just as a protector, but as the embodiment of ultimate beauty, grace, and benevolence.
Verse 17: “May the two brothers (Sri Rama and Lakshmana) who are young, full of beauty, and very strong, who have broad eyes like lotus, who wear the hides of trees...”
Description: This verse focuses on the physical and spiritual qualities of Sri Rama and his brother Lakshmana. Both are described as youthful, strong, and possessing lotus-like broad eyes, symbolizing their divine vision and purity. Their attire, made from tree bark, reflects their life of renunciation and adherence to dharma during their exile in the forest. This verse invokes their protective qualities, emphasizing their readiness to defend righteousness and uphold moral order.
Verse 18: “Two sons of Dasharatha, the two brothers (Shri Ram and Lakshman) who are subsisting on roots and fruits, and practicing penance and celibacy...”
Description: This verse continues the description of Rama and Lakshmana during their time in exile. It highlights their ascetic lifestyle, subsisting on simple forest food like roots and fruits, and adhering to strict penance and celibacy. Their disciplined life represents their unwavering commitment to dharma, setting an example for devotees. The verse implies that their practice of austerity enhances their spiritual strength, making them powerful protectors of those who follow righteousness.
Verse 19: “Who give protection to all beings and who are foremost among all the archers, who destroy the whole race of demons, (may they) protect us, O' best of scions of Raghu (Sri Rama and Lakshmana)!”
Description: In this verse, the emphasis is on the protective and warrior aspect of Rama and Lakshmana. They are portrayed as the supreme archers, unparalleled in their skill and prowess, who protect all living beings. Their mission to destroy the entire race of demons highlights their role as divine warriors committed to eradicating evil and restoring dharma. The verse is a heartfelt plea for their protection, acknowledging their supreme capability to defend and safeguard their devotees.
Verse 20: “Who bows pulled and ready, their hands on the arrows packed in ever full quivers carried on their backs, May Sri Rama and Lakshmana always escort me on my path, for my protection.”
Description: This verse vividly describes Rama and Lakshmana as ever-ready warriors, with their bows drawn and arrows in quivers, prepared to defend and protect at a moment’s notice. The imagery of them being armed and vigilant at all times symbolizes their constant readiness to protect their devotees from any harm. The verse is a prayer for their perpetual presence and protection, asking them to accompany the devotee on every path they tread, ensuring safety and security in all endeavors.
Verse 21: “Ever prepared and armed with sword, shield, bow, and arrows and followed by Lakshmana, Shri Rama is like our cherished thoughts come to life. May he, along with Lakshman, both ever youthful, protect us.”
Description: In this verse, Lord Rama is depicted as the embodiment of readiness and vigilance, always armed with a sword, shield, bow, and arrows. His constant companion, Lakshmana, follows him faithfully. The verse metaphorically compares Rama to cherished thoughts or ideals brought to life, representing the fulfillment of all aspirations for righteousness and protection. It is a prayer that both Rama and Lakshmana, who remain eternally youthful and vibrant, continue to guard and protect the devotee from all harm.
Verse 22: “Shri Rama, the son of Dasaratha, ever accompanied by Lakshmana, the scion of Raghus, the son of Kaushalya, is all-powerful and is the most perfect man.”
Description: This verse highlights the divine lineage and perfection of Lord Rama. As the son of King Dasaratha and Queen Kaushalya, and the scion of the noble Raghu dynasty, Rama is celebrated for his all-encompassing power and moral perfection. The verse underscores his role as the ideal man, embodying every virtue and quality that makes him a role model for all of humanity. It serves as a reminder of his divine nature and his unparalleled ability to lead and protect his devotees.
Verse 23: “Shri Ram, who is perceived through Vedanta, who is lord of sacrificial fire (Yajnas), who is Primeval one (ancient one), and the best among all men, who is the beloved of Janaki (Sita), and whose bravery is immeasurable.”
Description: This verse emphasizes Lord Rama's profound spiritual significance and his revered status in Vedanta, the philosophical teachings found in the Vedas. As the lord of Yajnas, he presides over sacrificial rituals, symbolizing his role as the sustainer of cosmic order. Rama is described as the 'Primeval One,' signifying his eternal existence and supreme position among men. His immeasurable bravery, coupled with his deep love for Sita (Janaki), makes him the epitome of strength, devotion, and virtue.
Verse 24: “(Thus lord Shiva said) My devotee who recites these names of Rama with faith, He, without any doubt, will get religious merits more than the performance of Yajnas like Aswamedha, etc.”
Description: In this verse, Lord Shiva emphasizes the immense spiritual merit gained from reciting the names of Lord Rama with devotion and faith. Shiva assures that chanting Rama's names confers greater religious benefits than performing even the grandest of Vedic sacrifices, such as the Ashwamedha Yajna. This verse highlights the power of devotion and the importance of sincere recitation of Rama’s names as a means to attain divine grace and surpass even the most elaborate religious rituals.
Verse 25: “Those who sing the praise of Sri Ram, who is dark-complexioned like a leaf of green grass, who is lotus-eyed and dressed in yellow clothes, through this hymn are no longer ordinary men trapped in the world (they are liberated).”
Description: This verse describes the transformative power of singing Lord Rama’s praises. Rama is depicted with a dark complexion, akin to a fresh green leaf, and adorned with lotus-like eyes and yellow garments, symbolizing his divine and auspicious nature. The verse asserts that those who sincerely sing this hymn, extolling Rama's virtues, are elevated beyond the ordinary human condition. Such devotion liberates them from the cycle of worldly entanglements, leading them toward spiritual freedom and ultimate liberation.
Verse 26: “I salute that Sri Rama who is handsome, the elder brother of Lakshmana, the best of the scions of the Raghu-race, the husband of Sita, the ocean of compassion, the treasure of virtues, the most beloved of the religious people, and protector of dharma, Him who is the Lord emperor of kings, embodiment of truth, the son of Dasharatha, dark-complexioned, and the personification of peace and tranquility, Him who is the enemy of Ravana, the crown jewel of Raghu dynasty, and the cynosure of eyes of all the people.”
Description: This verse is a comprehensive salutation to Lord Rama, praising him for his manifold qualities. Rama is acknowledged as the most handsome, the elder brother of Lakshmana, and the finest descendant of the Raghu dynasty. As the husband of Sita, he is an ocean of compassion and a treasure trove of virtues. Rama is revered as the protector of dharma, the supreme ruler, and an embodiment of truth and tranquility. His victory over Ravana and his position as the crown jewel of the Raghu lineage make him the ultimate figure of reverence and admiration. This verse encapsulates the essence of Rama’s divine character and his unparalleled status in the hearts of devotees.
Verse 27: “I salute Rama, (my) beloved Rama, and moon-like peaceful Rama, I salute Lord of Raghus, Lord of all the worlds, and the husband of Sita.”
Description: This verse is a heartfelt expression of love and reverence for Lord Rama. The devotee addresses Rama as their beloved, comparing him to the soothing and serene moon. The verse salutes Rama in his various roles—as the Lord of the Raghu dynasty, the sovereign of all worlds, and the devoted husband of Sita. It is a personal and intimate prayer, acknowledging Rama’s gentle, peaceful, and loving nature, which brings comfort and solace to the devotee.
Verse 28: “I take refuge in Sri Ram who is the delight of the Raghus, Shri Rama who is the elder brother of Bharata, Shri Rama who is the tormentor of his enemies in war. I come under refuge of God Rama.”
Description: This verse is a declaration of surrender to Lord Rama, seeking his refuge and protection. The devotee identifies Rama as the joy of the Raghu dynasty, the elder brother of Bharata, and the vanquisher of his enemies in battle. By taking refuge in Rama, the devotee acknowledges his supreme authority and strength, trusting in his ability to provide protection and guidance. This verse reflects the deep faith and reliance of the devotee on Rama's divine power.
Verse 29: “I remember the feet of Sri Ramachandra in my mind. I praise the feet of Sri Ramachandra by my speech. I salute the feet of Sri Ramachandra by bowing down my head. I take refuge in the lotus-feet of Sri Ramachandra by bowing myself down.”
Description: This verse is a profound expression of devotion and humility towards Lord Rama. The devotee contemplates Rama's feet, symbolizing submission and reverence. By remembering, praising, and bowing to Rama’s feet, the devotee shows their complete surrender and deep reverence. The lotus feet of Sri Ramachandra represent the ultimate refuge, offering spiritual protection and salvation. This verse emphasizes the importance of humility and devotion in the worship of Lord Rama.
Verse 30: “My mother is Shri Rama, My father is Shri Rama, My Swami (lord, master, husband) is Shri Rama, My dearest friend is Ramachandra. Indeed, the kind-hearted Shri Rama is all I have! I know none else, I know of no other like him, I really don't!”
Description: In this verse, the devotee expresses total reliance on and love for Lord Rama, seeing him as the embodiment of all relationships. Rama is recognized as the mother, father, master, and dearest friend of the devotee, highlighting his all-encompassing role in their life. The verse reflects a deep, personal connection with Rama, where he is seen as the sole refuge and the source of all love and protection. This intimate and emotional declaration underscores the devotee's complete faith and dependence on Rama's kindness and benevolence.
Verse 31: “I salute that Rama the delight of the Raghus, who has Lakshmana on his right and the daughter of Janaka (Sita) on the left, and who has Hanuman in his front.”
Description: This verse expresses deep reverence for Lord Rama, acknowledging his divine and harmonious presence. Rama is depicted with Lakshmana, his devoted brother, on his right, and Sita, his beloved wife and the daughter of Janaka, on his left. Hanuman, the great devotee and messenger of Rama, is positioned in front of him. This imagery highlights the perfect alignment of divine relationships and support surrounding Rama. It emphasizes the ideal companions and devotees who are always in proximity to him, reflecting the protective and supportive network that guards and honors Rama.
Verse 32: “I surrender to (that) Lord Sri Rama who is the delight of all the worlds, most courageous in war, lotus-eyed, lord of the Raghu-race and the Personification of compassion.”
Description: This verse is a heartfelt surrender to Lord Rama, describing him as the universal delight and embodiment of courage and compassion. His lotus eyes symbolize purity and divine vision, while his role as the lord of the Raghu dynasty highlights his noble heritage. Rama is acknowledged as the personification of compassion, underscoring his capacity for mercy and love. The devotee seeks to entrust their life and spirit to Rama, recognizing him as the ultimate source of strength and benevolence.
Verse 33: “I take refuge in the lord Hanuman who is as fast as the mind, equals his father the wind-God in speed, is the master of the senses, the foremost amongst the learned, the leader of the monkey forces, and the great messenger of Shri Rama.”
Description: This verse shifts focus to Hanuman, the great devotee of Rama. Hanuman is celebrated for his extraordinary speed, comparable to that of the wind-god (Vayu), and his mastery over the senses. As the foremost among scholars and the leader of the monkey forces, Hanuman plays a pivotal role in Rama's divine mission. The verse acknowledges Hanuman's essential role as Rama's messenger and his unparalleled attributes, seeking his protection and guidance. The devotee recognizes Hanuman’s importance in the divine narrative and seeks refuge in his remarkable qualities.
Verse 34: “I salute the great Sage Valmiki who sings the sweet name of Rama, sweet letters of Rama Naam (in form of Ramayana) as sweetly as a cuckoo will sing sitting atop a tree.”
Description: This verse honors Sage Valmiki, the revered author of the Ramayana, who has immortalized Rama's name and deeds through his poetic verses. The comparison to a cuckoo singing sweetly from a tree highlights the beauty and grace of Valmiki’s compositions. The verse acknowledges Valmiki’s significant contribution to preserving and celebrating Rama's divine story, expressing gratitude for the spiritual enrichment provided through his work. It underscores the profound impact of the Ramayana and the devotional fervor it inspires.
Verse 35: “Who is destroyer of all the dangers and obstacles, and consecrator of all sorts of wealth, I again and again salute that Shri Rama who is the delight of all the worlds.”
Description: This verse emphasizes Rama's role as the ultimate protector against dangers and obstacles, and as the bestower of various forms of wealth and prosperity. By repeatedly saluting Rama, the devotee acknowledges his ability to remove all adversities and grant blessings. Rama is recognized as the joy of all worlds, reflecting his universal appeal and benevolence. The verse conveys a deep sense of gratitude and devotion for Rama’s role in overcoming challenges and bestowing divine grace.
Verse 36: “The road of the name of Rama destructs of the cause of rebirth (grants liberation), generates happiness and wealth, and a scare to Yama's (lord of death) messengers.”
Description: This verse extols the power of chanting Rama’s name as a means to achieve liberation and spiritual advancement. The recitation of Rama's name is portrayed as a path that eliminates the cycle of rebirth, bringing ultimate liberation. It is also said to generate happiness and wealth, serving as a protective barrier against the messengers of Yama, the god of death. The verse underscores the transformative and protective nature of Rama’s name, highlighting its profound spiritual benefits.
Verse 37: “I worship Shri Rama who is jewel (among kings), who is always victorious, and who is lord of RamA (Sita, the original Ramaa). By him the hordes of demons who move at night have been destroyed, I salute that Rama, To him is said my prayer! Beyond him there is nothing to be worshipped, (and thus) I am servant of that Sri Rama alone!! My mind is totally absorbed in Sri Rama. O Rama, please lift me up (from lower to higher self).”
Description: This verse expresses deep devotion and reverence for Lord Rama, describing him as the supreme jewel among kings and a symbol of perpetual victory. Rama’s divine prowess is recognized for destroying the demonic forces, symbolizing his role as a protector of righteousness. The devotee declares that Rama is the only object of worship and that their mind is wholly absorbed in him. The prayer is for Rama to elevate the devotee from a lower state of existence to a higher spiritual plane, reflecting a profound yearning for divine transformation and enlightenment.
Verse 38: “Lord Shiva tells: O' Fair-faced lady (Parvati)! My mind enjoys saying the beautiful nama - Ram, Ram, Ram like this. Uttering once the name of Ram is equal to the uttering of any other name of God (Bhagavan), a thousand times.”
Description: In this concluding verse, Lord Shiva addresses Parvati, expressing his deep satisfaction and joy in repeating the name of Rama. Shiva underscores the unparalleled significance of chanting Rama’s name, equating a single utterance of Rama’s name to the recitation of a thousand names of other deities. This affirmation highlights the supreme power and spiritual efficacy of Rama’s name, emphasizing its extraordinary value in the realm of devotion and spiritual practice.
Conclusion: The Ram Raksha Stotra is a powerful hymn of protection, invoking the divine grace of Lord Rama to shield devotees from all harm. Through its verses, it offers a comprehensive meditation on Rama’s virtues, his heroic deeds, and his role as the supreme protector. By reciting this stotra with faith and devotion, one can attain not only physical and spiritual protection but also the ultimate blessings of peace, prosperity, and liberation.