Ram Raksha Stotra
Ram Raksha Stotra - The Enduring Power of the Sacred Hymn Dedicated to Lord Ram
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In the realm of spiritual practices within Hinduism, the chanting of hymns and stotras (devotional hymns) has been a cornerstone for centuries, serving not only as a means of worship but also as a path to personal peace and spiritual awakening. Among these, a particular hymn stands out for its profound significance and enduring popularity—the sacred text dedicated to Lord Rama, known as the Ram Raksha Stotra. This revered hymn holds a special place in the hearts of devotees, encapsulating the essence of devotion, protection, and the virtues of Lord Rama, an avatar of Vishnu, considered the epitome of righteousness and moral values.
Origins and Authorship
The origins of this sacred text are as mystical as the content itself. It is believed to have been revealed to the sage Budha Kaushika during a meditative vision, where Lord Shiva narrated it to him. This divine encounter bestowed upon the sage not just the words of the hymn but also the profound spiritual energy embedded within them. The text itself comprises verses that are not only a testament to the poetic brilliance of its author but also a powerful tool for spiritual protection and enlightenment.
The Essence and Structure
The hymn is meticulously structured, each verse woven with potent mantras and names of Lord Rama, designed to offer protection to the reciter from various dangers and to pave the way for spiritual growth. It begins with an invocation to Lord Ganesha, the remover of obstacles, setting the stage for a spiritual journey free from hindrances. The verses that follow are a detailed account of Lord Rama’s virtues, his lineage, and his divine attributes, each stanza crafted to instill a sense of devotion and trust in the reciter.
What sets the Ram Raksha Stotra apart is its emphasis on the protective power of Lord Rama’s name. The belief in the protective shield that the recitation of this hymn offers is not just a testament to the faith in Lord Rama but also to the power of sound and vibration inherent in the Sanskrit language. The hymn acts as a conduit, channeling the divine energies of Lord Rama to the devotee, offering not just protection but also purification of the mind and soul.
The Impact on Devotees
For devotees, the recitation of this hymn is not merely a ritualistic practice but a profound spiritual exercise. It is believed to have the power to dispel fear, alleviate suffering, and guide the individual on the path of righteousness and truth. The hymn encourages the reciter to embody the virtues of Lord Rama, such as integrity, bravery, and compassion, thus facilitating a transformative spiritual journey.
Scientific Perspective
Interestingly, the practice of reciting this hymn also finds resonance in the realms of modern science. The repetitive chanting of hymns is known to have a calming effect on the mind, reducing stress and anxiety. It is a form of meditation that promotes concentration, enhances emotional health, and fosters a deep sense of peace and wellbeing.
Cultural Significance
The Ram Raksha Stotra transcends religious boundaries, embodying universal values of goodness, protection, and the triumph of righteousness. It is a reflection of India's rich spiritual heritage, a testament to the enduring power of faith and devotion across ages. The hymn is celebrated and recited across various cultural contexts, bringing people together in a shared spiritual experience.
Conclusion
The Ram Raksha Stotra is more than just a hymn; it is a spiritual anchor, a source of strength and protection for countless devotees. Its verses encapsulate the essence of dharma (righteousness) and bhakti (devotion), guiding individuals towards a life of virtue and spiritual fulfillment. In a world fraught with challenges and uncertainties, this sacred text serves as a reminder of the protective grace of the divine, offering solace and peace to all who immerse themselves in its recitation.
In essence, the hymn dedicated to Lord Rama is not merely about seeking divine protection; it is about embarking on a spiritual journey that transforms the reciter from within, instilling virtues that are increasingly rare in today's world. It is a journey towards realizing one's own divine nature, guided by the principles of truth, courage, and unwavering faith in the divine.
English
ōṃ asya śrī rāmarakṣā stōtramantrasya
budhakauśika ṛṣiḥ
śrī sītārāma chandrōdēvatā
anuṣṭup Chandaḥ
sītā śaktiḥ
śrīmad hanumān kīlakam
śrīrāmachandra prītyarthē rāmarakṣā stōtrajapē viniyōgaḥ ॥
dhyānam
dhyāyēdājānubāhuṃ dhṛtaśara dhanuṣaṃ baddha padmāsanasthaṃ
pītaṃ vāsōvasānaṃ navakamala daḻasparthi nētraṃ prasannam ।
vāmāṅkārūḍha sītāmukha kamalamilallōchanaṃ nīradābhaṃ
nānālaṅkāra dīptaṃ dadhatamuru jaṭāmaṇḍalaṃ rāmachandram ॥
stōtram
charitaṃ raghunāthasya śatakōṭi pravistaram ।
ēkaikamakṣaraṃ puṃsāṃ mahāpātaka nāśanam ॥ 1 ॥
dhyātvā nīlōtpala śyāmaṃ rāmaṃ rājīvalōchanam ।
jānakī lakṣmaṇōpētaṃ jaṭāmukuṭa maṇḍitam ॥ 2 ॥
sāsitūṇa dhanurbāṇa pāṇiṃ naktaṃ charāntakam ।
svalīlayā jagattrātu māvirbhūtamajaṃ vibhum ॥ 3 ॥
rāmarakṣāṃ paṭhētprājñaḥ pāpaghnīṃ sarvakāmadām ।
śirō mē rāghavaḥ pātu phālaṃ (bhālaṃ) daśarathātmajaḥ ॥ 4 ॥
kausalyēyō dṛśaupātu viśvāmitrapriyaḥ śṛtī ।
ghrāṇaṃ pātu makhatrātā mukhaṃ saumitrivatsalaḥ ॥ 5 ॥
jihvāṃ vidyānidhiḥ pātu kaṇṭhaṃ bharatavanditaḥ ।
skandhau divyāyudhaḥ pātu bhujau bhagnēśakārmukaḥ ॥ 6 ॥
karau sītāpatiḥ pātu hṛdayaṃ jāmadagnyajit ।
madhyaṃ pātu kharadhvaṃsī nābhiṃ jāmbavadāśrayaḥ ॥ 7 ॥
sugrīvēśaḥ kaṭiṃ pātu sakthinī hanumat-prabhuḥ ।
ūrū raghūttamaḥ pātu rakṣaḥkula vināśakṛt ॥ 8 ॥
jānunī sētukṛt-pātu jaṅghē daśamukhāntakaḥ ।
pādau vibhīṣaṇaśrīdaḥ pātu rāmō'khilaṃ vapuḥ ॥ 9 ॥
ētāṃ rāmabalōpētāṃ rakṣāṃ yaḥ sukṛtī paṭhēt ।
sa chirāyuḥ sukhī putrī vijayī vinayī bhavēt ॥ 10 ॥
pātāḻa-bhūtala-vyōma-chāriṇa-śchadma-chāriṇaḥ ।
na draṣṭumapi śaktāstē rakṣitaṃ rāmanāmabhiḥ ॥ 11 ॥
rāmēti rāmabhadrēti rāmachandrēti vā smaran ।
narō na lipyatē pāpairbhuktiṃ muktiṃ cha vindati ॥ 12 ॥
jagajjaitraika mantrēṇa rāmanāmnābhi rakṣitam ।
yaḥ kaṇṭhē dhārayēttasya karasthāḥ sarvasiddhayaḥ ॥ 13 ॥
vajrapañjara nāmēdaṃ yō rāmakavachaṃ smarēt ।
avyāhatājñaḥ sarvatra labhatē jayamaṅgaḻam ॥ 14 ॥
ādiṣṭavān-yathā svapnē rāmarakṣāmimāṃ haraḥ ।
tathā likhitavān-prātaḥ prabuddhau budhakauśikaḥ ॥ 15 ॥
ārāmaḥ kalpavṛkṣāṇāṃ virāmaḥ sakalāpadām ।
abhirāma-strilōkānāṃ rāmaḥ śrīmān sa naḥ prabhuḥ ॥ 16 ॥
taruṇau rūpasampannau sukumārau mahābalau ।
puṇḍarīka viśālākṣau chīrakṛṣṇājināmbarau ॥ 17 ॥
phalamūlāśinau dāntau tāpasau brahmachāriṇau ।
putrau daśarathasyaitau bhrātarau rāmalakṣmaṇau ॥ 18 ॥
śaraṇyau sarvasattvānāṃ śrēṣṭhau sarvadhanuṣmatām ।
rakṣaḥkula nihantārau trāyētāṃ nō raghūttamau ॥ 19 ॥
ātta sajya dhanuṣā viṣuspṛśā vakṣayāśuga niṣaṅga saṅginau ।
rakṣaṇāya mama rāmalakṣaṇāvagrataḥ pathi sadaiva gachChatām ॥ 20 ॥
sannaddhaḥ kavachī khaḍgī chāpabāṇadharō yuvā ।
gachChan manōrathānnaścha (manōrathō'smākaṃ) rāmaḥ pātu sa lakṣmaṇaḥ ॥ 21 ॥
rāmō dāśarathi śśūrō lakṣmaṇānucharō balī ।
kākutsaḥ puruṣaḥ pūrṇaḥ kausalyēyō raghūttamaḥ ॥ 22 ॥
vēdāntavēdyō yajñēśaḥ purāṇa puruṣōttamaḥ ।
jānakīvallabhaḥ śrīmānapramēya parākramaḥ ॥ 23 ॥
ityētāni japēnnityaṃ madbhaktaḥ śraddhayānvitaḥ ।
aśvamēdhādhikaṃ puṇyaṃ samprāpnōti na saṃśayaḥ ॥ 24 ॥
rāmaṃ dūrvādaḻa śyāmaṃ padmākṣaṃ pītavāsasam ।
stuvanti nābhi-rdivyai-rnatē saṃsāriṇō narāḥ ॥ 25 ॥
rāmaṃ lakṣmaṇa pūrvajaṃ raghuvaraṃ sītāpatiṃ sundaram
kākutsthaṃ karuṇārṇavaṃ guṇanidhiṃ viprapriyaṃ dhārmikam ।
rājēndraṃ satyasandhaṃ daśarathatanayaṃ śyāmalaṃ śāntamūrtim
vandē lōkābhirāmaṃ raghukula tilakaṃ rāghavaṃ rāvaṇārim ॥ 26 ॥
rāmāya rāmabhadrāya rāmachandrāya 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 ॥
śrīrāma chandra charaṇau manasā smarāmi
śrīrāma chandra charaṇau vachasā gṛhṇāmi ।
śrīrāma chandra charaṇau śirasā namāmi
śrīrāma chandra charaṇau śaraṇaṃ prapadyē ॥ 29 ॥
mātā rāmō mat-pitā rāmachandraḥ
svāmī rāmō mat-sakhā rāmachandraḥ ।
sarvasvaṃ mē rāmachandrō dayāḻuḥ
nānyaṃ jānē naiva jānē na jānē ॥ 30 ॥
dakṣiṇē lakṣmaṇō yasya vāmē cha (tu) janakātmajā ।
puratō mārutiryasya taṃ vandē raghunandanam ॥ 31 ॥
lōkābhirāmaṃ raṇaraṅgadhīraṃ
rājīvanētraṃ raghuvaṃśanātham ।
kāruṇyarūpaṃ karuṇākaraṃ taṃ
śrīrāmachandraṃ śaraṇyaṃ prapadyē ॥ 32 ॥
manōjavaṃ māruta tulya vēgaṃ
jitēndriyaṃ buddhimatāṃ variṣṭam ।
vātātmajaṃ vānarayūtha mukhyaṃ
śrīrāmadūtaṃ śaraṇaṃ prapadyē ॥ 33 ॥
kūjantaṃ rāmarāmēti madhuraṃ madhurākṣaram ।
āruhyakavitā śākhāṃ vandē vālmīki kōkilam ॥ 34 ॥
āpadāmapahartāraṃ dātāraṃ sarvasampadām ।
lōkābhirāmaṃ śrīrāmaṃ bhūyōbhūyō namāmyaham ॥ 35 ॥
bharjanaṃ bhavabījānāmarjanaṃ sukhasampadām ।
tarjanaṃ yamadūtānāṃ rāma rāmēti garjanam ॥ 36 ॥
rāmō rājamaṇiḥ sadā vijayatē rāmaṃ ramēśaṃ bhajē
rāmēṇābhihatā niśācharachamū rāmāya tasmai namaḥ ।
rāmānnāsti parāyaṇaṃ parataraṃ rāmasya dāsōsmyahaṃ
rāmē chittalayaḥ sadā bhavatu mē bhō rāma māmuddhara ॥ 37 ॥
śrīrāma rāma rāmēti ramē rāmē manōramē ।
sahasranāma tattulyaṃ rāma nāma varānanē ॥ 38 ॥
iti śrībudhakauśikamuni virachitaṃ śrīrāma rakṣāstōtraṃ sampūrṇam ।
śrīrāma jayarāma jayajayarāma ।