%@@1 % File name : raamabhujanga.itx %-------------------------------------------- % Text title : rAmabhujangaprayAta stotram % Author : Vedic tradition % Language : Sanskrit % Subject : philosophy/hinduism % Description/comments : % Transliterated by : Raghavendra Hebbalalu % Proofread by : Raghavendra Hebbalalu % Latest update : Mar. 15, 2001 % Send corrections to : sanskrit@cheerful.com % % Special Instructions: % i1h.hdr,ijag.inc,itrans.sty,multicol.sty,iarticle.sty % Transliteration scheme: ITRANS 5.2 % Site access : % http://sanskrit.gde.to % http://www.alkhemy.com/sanskrit/ % ftp://jaguar.cs.utah.edu/sanskrit/sanskrit.html %----------------------------------------------------- % The text is to be used for personal studies and research only. % Any use for commercial purpose is prohibited as a 'gentleman's' % agreement. % @@2 % % Please ignore the following commands upto #indian and others with % \ mark, % which are needed for devanaagarii output and formatting. %-------------------------------------------------------- %-------------------------------------------------------- %-------------------------------------------------------- \documentstyle[11pt,multicol,itrans]{article} %\documentclass[11pt]{article} %\usepackage{multicol} #include=ijag.inc #endwordvowel=.h \portraitwide \parindent=100pt \let\usedvng=\Largedvng % for 1 column \pagenumbering{itrans} \def\engtitle#1{\hrule\medskip\centerline{\large #1}} \def\itxtitle#1{\medskip\centerline{\LARGEdvng #1}\medskip\hrule} \def\endtitles{\medskip\obeyspaceslines} %% \begin{document} \engtitle{.. rAmabhujanga stotra ..}## \itxtitle{.. rAmabhuja.nga stotra ..}##\endtitles ## vishuddhaM paraM sacchidaanandaruupam guNaadhaaramaadhaarahiinaM vareNyam | mahaantaM vibhaantaM guhaantaM guNaantaM sukhaantaM svayaM dhaama raamaM prapadye || 1 || vishuddham ## = the Purest, ## param ## = the greatest, ## sacchidaandaruupam ## = Of the form of Truth,Consciousness and Bliss, ## guNaadhaaram ## = the repository of the anantha(infinite) kalyANa(good) guNas(qUalities), ## aadhaarahiinam ## = without any support (He is the ultimate support; there is no one else to support Him) ## vareNyam ## = One who is most revered, ## mahaantam ## = The All pervading, ## vibhaantam ## = the resplendent one, ## guhaantam ## = shining in the hearts of all beings, ## guNaantaM ## = in whom the guNas of sattva, rajas and tamas end, ## sukhaantam ## = free of all materialistic pleasures, ## svayamdhaama ## = He who has Himself as the support, ## raamam ## = (in) that Raama, ## prapadye ## = I take refuge. ## ## I take refuge in Sri Raama, who is the purest, the greatest, of the form of Existence,Consciousness and Bliss; who is the repository of the innumerable good qualities,while Himself not needing any support,who is the most worshipful,who is all pervading, the most resplendent one, who is enthroned in the hearts of all beings,who is above all the three guNas of sattva, rajas and tamas,who is free of all materialistic pleasures and who is Self-supporting. ## shivaM nityamekaM vibhuM taarakaakhyaM sukhaakaaramaakaarashuunyaM sumaanyaM | maheshaM kaleshaM sureshaM pareshaM nareshaM niriishaM mahiishaM prapadye || 2 || shivaM ## = the most auspicious,(1) ## nityaM ## = eternal, ## EkaM ## = the one without a second, ## vibhuM ## = all pervading, ## taarakaakhyaM ## = Deliverer,saviour of all the worlds, ## sukhaakaaram ## = the embodiment of bliss, ## aakaarashuunyaM ## = devoid of any form, ## sumaanyaM ## = well respected, ## maheshaM ## = the great lord,(1) ## kaleshaM ## = master of all the arts, (kalas), ## sureshaM ## = lord of all the suras (gods), ## pareshaM ## = the greatest Lord, (parameshvara), ## nareshaM ## = Lord of all human beings (2), ## niriishaM ## = without any other Lord, (3) ## mahiishaM ## = mahii (earth) + iishaM (Lord), lord of the world ## prapadye ## = I take refuge. ## ## I take refuge in (shrii raama), (who is) the most auspicious, the eternal one, all-pervading,the deliverer of all the worlds,the embodiment of bliss itself, who is formless, yet the most respected, who is the great Lord, master of all arts, Lord of the gods, parameshvara, the lord of the world and who has no other Lord but Himself. ## ## Notes: 1. shiva and mahesha are the names of Lord Shiva also. Sri Shankara states that shiva and vishhNu are one and the same. The purANic shloka ## shivaaya viShNuruupaaya shivaruupaaya viShNave | shivasya hR^idayam vish.hNu viShNoshcha hR^idayam shivaH || ## and so on also asserts the same. ## ## 2. Lord Raama ruled Ayodhya for 11,000 years according to the Ramayana. Even today a model state is referred to as a 'raamaraajya'. ## ## 3. This reminds me of a nindaa-stuthi in Kannada by Sri Purandaradaasa. He says 'ninnantha swaami enagunTu ninagilla' meaning 'I have a master and Lord like You. You have no master like Yourself'. ## yadaavarNayatkarNamuule.antakaale shivo raama raameti raameti kaashyaam | tadekaM paraM taarakabrahmaruupaM bhaje.ahaM bhaje.ahaM bhaje.ahaM bhaje.aham || 3 || yat ## = That (which) ## kaashyaam ## = in kaashi (vaaraaNasi), ## antakaale ## = at the time of Death, ## karNamuule ## = in ones ears, ## shivaH ## = Lord Shiva, ## raama raameti raameti ## = as raama raama raama ## aavarNayat.h ## = whispered (described) ## tat.h ## = That form which is ## ekam ## = Undivided, ## param ## = the greatest ## taarakabrahmaruupam ## = of the form of taarakabrahma (rescuing devotees from the ocean of samsaara (the ephemeral world)) ## bhaje.ahaM ## = I adore (worship) ## ## I adore shrii raama ,the Unity, the greatest one, whose name is uttered in the ears of the blessed devotees in Kaashi at the time of Death by none other than Lord Shiva Himself. This form/name of the Lord (taarakabrahma) is capable of rescuing devotees from the ocean of samsaara. ## ## Note: It is a well known belief that Lord Shiva utters raama naama in the ears of dying devotees in kaashi, on the banks of the Holy Ganga, thereby granting them moksha. Lord Shiva is known for His Love of raama naama. In the phala shruthi of the Sri VishhNu sahasranaama, He answers Goddess Parvathi's question as to how the names of Lord ViShNu are remembered by learned ones as ## shriiraamaraamaraameti rame raame manorame | sahasranaama tattulyaM raama naama varaanane || ## The thousand names of Lord VishhNu are equivalent to one raama naama recited as "shrii raama raama ...". ## mahaaratnapiiThe shubhe kalpamuule sukhaasiinamaadityakoTiprakaasham | sadaa jaanakiilakshmaNopetamekaM sadaa raamachandram bhaje.ahaM bhaje.aham || 4 || mahaaratnapiiThe ## = On a great gem-studded throne, ## shubhe kalpamuule ## = Under the most auspicious kalpavriksha, (the celestial wish-fulfilling tree) ## sukhaasiinam ## = seated comfortably, ## aadityakoTiprakaasham ## = with the effulgence of millions of Suns, ## sadaa jaanakiilakshmaNopetam ## = ever accompanied by jaanakii (siita) and lakshmaNa, ## ekaM ## = one without a second, ## sadaa ## = Always, ## raamachandram ## = Sri Raamachandra (His face compared to the poetically cool moon), ## bhaje.ahaM ## = I worship. ## ## I worship shrii raamachandra, who is seated comfortably on a great gem-studded throne under the most auspicious kalpavriksha. He shines with the effulgence of millions of Suns, ever accompanied by His consort siita and brother lakshmaNa. I forever adore shrii raama who is One without a second (ekamevAdvitiiya). This is a beautiful dhyaana shloka of the Lord. This verse followed by the next two describe a beautiful scenario in which shrii raama's magnificence is described. It is a pity that translations cannot bring out the hidden beauty of the original language. ## kvaNadratnamanjiirapaadaaravindam lasanmekhalaachaarupiitaambaraaDhyam | mahaaratnahaarollasat.hkaustubhaa~NgaM nadaccha.nchariima.njariilolamaalam || 5 || paadaaravindam ## = the Lotus feet of the Lord, ## kvaNad\-ratna\-manjiira ## = adorned by sweet jingling precious-stone studded anklets, ## lasan\-mekhalaa ## = with a glittering waistband, ## chaaru piitaambaraaDhyam ## = wearing a beautiful yellow garment, ## mahaaratnahaarollasat ## = brilliant with a great gem-studded necklace, ## kaustubhaangam ## = with the most auspicious kaustubha gem on His chest, ## nadac\-cha.ncharii\-ma.njarii\-lolamaalam ## = adorned with flower garlands with bees buzzing around the flowers ## ## shrii raama's lotus feet are adorned by sweetly jingling gem-studded anklets. He is wearing a beautiful yellow garment with a glittering waistband. He wears a resplendent gem necklace with the Kaustubha gem on His chest. A garland with black bees buzzing around the flowers bedecks the Lord. The Kaustubha was one of the gems obtained during the churning of the milk ocean.piitaambara is also used as a name for the Lord (one wearing the piitaambara). ## lasacchandrikaasmerashoNaadharaabham samudyatpata~NgendukoTiprakaasham | namad.hbrahmarudraadikoTiiraratna\- sphuratkaantiniiraajanaaraadhitaanghrim || 6 || lasac\-chandrikaa\-smera\-shoNaa\-adharaabham ## = With a smile like shining moonlight playing on the beautiful red lips, ## samudyat\-pata~Nga\-indu\-koTiprakaasham ## = With a brilliance unmatched by millions of rising Suns and Moons, ## aaraadhitaanghrim ## = With feet worshipped by, ## sphurat\-kaanti\-niiraajana ## = the aarati (niiraajana) in the form of radiating lustre, ## namad.h\-brahma\-rudraadi\-koTiiraratna ## = from the millions of gems adorning the crowns of the prostrating brahma, rudra and other gods. ## ## A moonlight-like shining smile plays on the beautiful crimson lips of the Lord. His brilliance is unmatched even by millions of rising Suns and Moons. His feet are worshipped by the aarati of the radiating lustre from the millions of gems adorning the crowns of the prostrating brahma,rudra and other gods. shrii raama is the paranjyoti, the Supreme Illuminator,who is beyond every other light including the Sun and the Moon ! This reminds me of the Geeta shloka 15-6 'na tadbhaasayate suuryo na shashaa~nkona paavakaH |' and so on and similar mantras from the katha and muNDaka upanishads which state 'neither the sun nor the moon nor the fire light It (the abode of the Lord)'. The scenario of the niiraajana from the crowns of prostrating gods is seen even in the shivanandalaharii stotra of shrii shankara (verse 65). ## 'koTiirojjvala-ratna-diipakalikaa-niiraajanam kurvate'. ## The same has been used in shrii tyaagaraja's famous krithi 'shambho mahAdeva'. 'sura-vrinda-kiriiTa-maNii- vara-niirajita-pada'. shrii tyaagaraaja,one of the Trinity of Carnatic music, was one of the greatest composer-musicians of South Indian music. ## puraH praa~njaliinaa~njaneyaadibhaktaan.h svachinmudrayaa bhadrayaa bodhayantam.h | bhaje.ahaM bhaje.ahaM sadaa raamachandraM tvadanyaM na manye na manye na manye || 7 || bodhayantam.h ## = Teaching (brahmavidyaa) ## aa~njaneyaadibhaktaan.h ## = aa~njaneya and other devotees, ## praa~njaliin ## = (who are) standing with hands folded, ## puraH ## = in the front, ## bhadrayaa svachinmudrayaa ## = with the auspicious chinmudra (jnaana mudra), ## bhaje.ahaM ## = I worship, ## raamachandraM ## = shrii raamachandra, ## sadaa ## = always, ## na manye ## = (O Raama) I will not think ## tvadanyaM ## = of any other god apart from Thee. ## ## shrii raama is teaching brahmavidyaa with the chinmudra to shrii aa~njaneya and other devotees who are standing with folded hands. I worship Him again and again. O Raama, I will not even think of anybody else (or any other god/deity). Let us meditate on this Divine Scene again. shrii raama is clad in Royal attire, with the legendary Koustubha gem on His chest. He wears a floral garland with the bees buzzing in confusion around the Lord and the flowers. A beautiful moonlight like smile is playing on His crimson red lips. Brahma, Rudra and other gods offer their obeisances at the feet of the Lord with the lustre radiating from their crown-jewels. aa~njaneya and other devotees stand respectfully in front of the Lord. shrii raamachandra is imparting brahma-vidyaa to all the devotees with the most auspicious chinmudra. O shrii raama, I worship Thee again and again. I will not even bring other thoughts or gods to my mind. The chinmudra or the jnaana mudra is a posture with the right index finger and the right thumb touching one another. All great Gurus are seen with the chinmudra. It usually indicates imparting brahma-vidya. shrii dakshiNaamuurti, shrii shaaradaamba and shrii sha~nkara are most well known for their display of the chin-mudra. The situation of shrii raama imparting brahma-vidyaa is reminiscent of shrii dakshiNaamuurti, a jnaana-avataara of Lord shiva. A beautiful dhyaana shloka of shrii dakshiNaamuurti is worth mentioning here. ## mouna-vyaakhyaana-prakaTita-parabrahmatattvaM yuvaanaM | varShiShTha-antevasad-R^iShi-gaNairaavR^itaM brahma-niShThaiH || aachaaryendraM karakalita-chinmudra-maanandaruupam svaatmaaraamaM muditavadanaM dakshiNaamuurtimiiDe ||## shrii dakshiNaamuurti teaches brahma-vidyaa with his silent instruction. While the Teacher is a youth, He is surrounded by numerous sages and brahman-realized souls. He is the best among the aachaarya s.His hand displays the chinmudra. He is the embodiment of bliss and is always happy within Himself. I bow to shrii dakshiNaamuurti with the pleasant look on His face.## yadaa matsamiipaM kR^itaantaH sametya prachaNDaprataapairbhaTairbhiiShayenmaam | tadaaviShkaroShi tvadiiyaM svaruupaM tadaapatpraNaashaM sakodaNDabaaNam || 8 || yadaa ## = when ## mat\-samiipam ## = near me ## kR^itaantaH ## = Lord Yama, ## sametya ## = approaches, ## prachaNDa\-prataapair\-bhaTair ## = with his attendants of ferocious valour, ## bhiiShayen\-maam ## = frightening me, ## tadaa\-aviShkaroShi ## = then you display, ## tvadiiyaM svaruupaM ## = your own form (as shrii raama) ## tad\-aapat\-praNaashaM ## = capable of destroying dangers, ## sakodaNDabaaNam ## = with your famous kodaNDa bow and quiver of arrows. ## ## O shrii raama! At the time of death, Lord Yama approaches me with his ferocious attendants, frightening me. Then You display your form with the kodaNDa bow and arrow, which is capable of destroying all miseries. shrii raama is known as kodaNDa-paaNi, the one holding the kodaNDa bow. This bow was given by shrii agastya to shrii raama during His exile in the daNDaka forest. The story of ajAmiLa in the shriimad-bhaagavata is brought to mind by this shloka. ## nije maanase mandire sa.nnidhehi prasiida prasiida prabho raamachandra | sasaumitriNaa kaikeyiinandanena svashaktyaanubhaktyaa cha sa.nsevyamaana || 9 || nije maanase mandire ## = in the temple of my mind, ## sa.nidhehi ## = reside, ## prasiida ## = be pleased, ## prabho raamachandra ## = O Lord raamachandra, ## sasaumitriNaa ## = (who) by the son of sumitraa (lakshmaNa), ## kaikeyiinandanena ## = by the son of kaikeyii (bharata), ## svashaktyaa\-anubhaktyaa cha ## = with their ability and devotion, ## sa.nsevyamaana ## = being served. ## ## O Lord Raama, You are served by Your brothers lakshmaNa and bharata to the best of their abilities and devotion. Kindly make the temple of my mind Your abode and be pleased towards your devotee. ## svabhaktaagragaNyaiH kapiishairmahiishai\- raniikairanekaishcha raama prasiida | namaste namo.astviisha raama prasiida prashaadhi prashaadhi prakaashaM prabho maam || 10 || svabhaktaagragaNyaiH ## = with the foremost among Your devotees, ## kapiishair\-mahiishair\-aniikair\-anekaischcha ## = with the lords of the vaanaras, kings with their armies and many others, ## namaste namaH\-astu ## = Salutations unto You, ## iisha raama ## = Supreme Lord, O raama, ## prasiida ## = be pleased towards me, ## prashaadhi maam ## = Instruct me, ## prakaashaM ## = knowledge, ## prabho ## = O Lord. ## ## O raama, with Your foremost devotees the vaanara-lords, the kings with their armies and other numerous devotees, be pleased towards me, Your devotee. Many salutations to You, O Lord ! Guide me,Your disciple, towards knowledge. The word shaadhi is seen in the bhagavadgiitaa (II-7), when arjuna asks shrii kRiShNa to 'shaadhi maam tvaam prapannam', that is, to instruct arjuna who had taken refuge in Lord kRiShNa. Is knowledge a right interpretation of the word 'prakaasha' ? ## tvamevaasi daivaM paraM me yadekaM suchaitanyametattvadanyaM na manye | yato.abhuudameyaM viyadvaayutejo\- jalorvyaadikaaryaM charaM chaacharaM cha || 11 || tvam\-eva\-asi ## = You are indeed, ## paraM daivaM ## = the Supreme God, ## me ## = my, ## yat\-ekam ## = who is One, ## ameyaM ## = the Boundless One or the Unknowable one, ## suchaitanyam\-etat ## = this undifferentiated Consciousness, ## tvad\-anyam ## = Other than you, ## na manye ## = I do not regard (any one else), ## yato\-abhuut ## = from where came to being, ## viyat\-vaayu\-tejo\-jala\-urvyaadi\-kaaryaM ## = the Cause of Ether(space),Air,Light,Water and Earth, ## charaM ## = the mobile, ## cha.acharam ## = and the immobile. ## ## You are indeed my Supreme God. You are Undifferentiated Consciousness,from which have arisen the five primordial elements of Space,Air,Light,Water and Earth, as well as the mobile and immobile objects of the Universe. I do not regard anybody other than You as God. Though brahman does not physically create the five elements, it is in brahman that the entire creation is seen. Brahman, being knowledge Itself, is the comprehensor and the comprehended. Brahman has been described in the shrii lalitaa sahasranaama as 'j~naana-j~naatRi-j~neya-ruupaa', of the form of knowledge, the knower and the known. ## namaH sachchidaanandaruupaaya tasmai namo devadevaaya raamaaya tubhyam | namo jaanakiijiiviteshaaya tubhyaM namaH puNDariikaayataakshaaya tubhyam || 12 || namaH ## = Salutations, ## tasmai ## = to Him, ## sac\-chid\-aananda\-ruupaaya ## = (who is) of the form of Existence, Consciousness and Bliss, ## namo ## = Obeisances ## tubhyam ## = unto You, ## devadevaaya ## = the God of Gods, ## raamaaya ## = O Lord Raama, ## namo tubhyam ## = I bow to You, ## jaanakii\-jiiviteshaaya ## = (who is) the Lord of the life of siitaa maataa, ## namaH tubhyaM ## = I revere You, ## puNDariika\-aayata\-akshaaya ## = who has large eyes like the White Lotus. ## ## O raama, who are of the form of sacchidaananda, salutations to You.O God of Gods, shrii raama, obeisances unto You.O Lord, who are the beloved lord of siitaa maata, I bow to You.O raama, endowed with large Lotus-like-eyes, I bow to You. jaanakii is another name for siitaa maataa, as She is the daughter of King Janaka.puNDarikaaksha is a name of the Lord found in many texts. ## namo bhaktiyuktaanuraktaaya tubhyaM namaH puNyapu~njaikalabhyaaya tubhyam | namo vedavedyaaya chaadyaaya pu.nse namaH sundaraayendiraavallabhaaya || 13 || namo tubhyam ## = I bow to You, ## bhakti\-yukta\-anuraktaaya ## = who is attached to His devotees, ## namaH tubhyam ## = I bow to You, ## puNya\-pu~njaika\-labhyaaya ## = who is attained only by a great amount of puNya, ## namo ## = Salutations (to) ## veda\-vedyaaya ## = Him known only through the Vedas, ## cha\-aadyaaya pu.nse ## = to the Primordial puruSha, ## namaH ## = Salutations (to) ## sundaraaya ## = the Handsome One, ## indiraa\-vallabhaaya ## = who is the Lord of lakshmii. ## ## I bow to You, O raama, who are attached to Your devotees. My Salutations to You, O Lord, who are attained only by great puNya. I bow to you who are known only through the Vedas. O Lord, you are the primordial Purusha. I bow to the Handsome One who is the Lord of lakshmii. ## namo vishvakartre namo vishvahartre namo vishvabhoktre namo vishvamaatre | namo vishvanetre namo vishvajetre namo vishvapitre namo vishvamaatre || 14 || namo vishva\-kartre ## = Salutations to the Creator of the Universe, ## namo vishvahartre ## = Salutations to the Destroyer of the Universe, ## namo vishvabhoktre ## = Salutations to the Enjoyer of the Universe, ## namo vishvamaatre ## = Salutations to the Measurer of the Universe, ## namo vishvanetre ## = Salutations to the Guide of the Universe, (## netR^i/netaa ## means One who guides) ## namo vishvajetre ## = Salutations to the Conqueror of the Universe, ## namo vishvapitre ## = Salutations to the Father of the Universe, ## namo vishvamaatre ## = Salutations to the Mother of the Universe. ## ## Salutations to the Creator of the Universe. Salutations to the Destroyer of the Universe. Salutations to the Enjoyer of the Universe. Salutations to the Measurer of the Universe. Salutations to the Guide (Caretaker) of the Universe. Salutations to the Conqueror of the Universe. Salutations to the Father of the Universe. Salutations to the Mother of the Universe. As Lord brahma and Lord rudra, He is the creator and the Destroyer of the Universe. Since He is the purusha, He is the Enjoyer of prakRiti. shriimannaaraayaNa in His trivikrama avataara measured the entire Universe in three footsteps. So He is referred to as the measurer. He is described in the puruSha sUkta as having 'atyatiSThaddashaa~Ngulam.h', exceeded the universe,always by 10 finger-widths, meaning that He is infinite. How can He not be able to measure the Universe ?! He is the netRi or the Leader of the universe. As the trimurti aspect of lord viShNu, He is the Preserver of the Universe. He has conquered the entire Universe. When He is all, there is no surprise in His winning the Universe. Finally He is the Supreme Father and Supreme Mother. ## shilaapi tvadanghrikshamaasa~NgireNu\- prasaadaaddhi chaitanyamaadhatta raama | narastvatpadadvandvasevaavidhaanaa\- tsuchaitanyameteti kiM chitramadya || 15 || raama ## = O shrii raama, ## shilaapi ## = Even a stone, ## tvad\-anghri\-kshamaa\-sa~NgireNu\-prasadaat.h\-hi ## = just by the Blessing of the dust of Your foot, ## chaitanyam\-aadhatta ## = obtained Vitality. ## naraH ## = A human, ## tvat\-paada\-dvandva\-sevaa\-vidhaanaat.h ## = By the dedicated Service of Your Feet, ## suchaitanyameti ## = will attain to the supreme Consciousness ## kiM ## = Where ? ## chitram\-adya ## = is the surprise. ## ## O shrii raama, even a lifeless rock obtained vitality by the contact with the dust of your Holy Feet. It is no surprise,then, if an intelligent human being attains Supreme Consciousness by the dedicated service of Your Lotus Feet. shrii sha~nkara is referring to the story of satii ahalyA in the raamaayaNa. ahalyA was cursed by her husband Sage goutama to become a rock. When shrii raama touched that rock with His feet, the rock came back to life. That, is the power of the Divine Feet of the Lord. ## pavitraM charitraM vichitraM tvadiiyaM naraa ye smarantyanvahaM raamachandra | bhavantaM bhavaantaM bharantaM bhajanto labhante kR^itaantaM na pashyantyato.ante || 16 || raamachandra ## = O shrii raamachandra ## ye naraa ## = beings who ## smaranti\-anvahaM ## = remember everyday ## tvadiiyaM ## = Your ## pavitraM ## = Holy ## charitraM ## = deeds/story, ## vichitraM ## = which is full of wonders, ## bhavantaM ## = You, ## bhavaantaM ## = the destroyer of miseries of Samsaara, ## bharantaM ## = support (N), ## bhajantaH ## = who worship, ## labhante ## = (They) obtain, ## ante ## = at the time of Death, ## na pashyanti ## = they do not see, ## ataH ## = therefore, ## kR^itaantaM ## = Lord Yama. ## ## O shrii raamachandra, those beings who constantly remember Your Holy and wonderful deeds, obtain You, who are the destroyer of the samsaara-miseries and the Support of the Universe. As a result, during their final moments, they do not have the fearsome sight of Yama and his attendants. When one is devoted to the Divine Pastimes of the Lord, where will he/she have the time to think of such trifles as Death ? The Lord takes care of His devotees always. As He has promised all His devotees in the giitaa (9:22) : ## 'ananyAshchintayanto mAM ye janAH paryupAsate | teshhAM nityAbhiyuktAnAM yogakshemaM vahAmyaham.h ||' sa puNyaH sa gaNyaH sharaNyo mamaayaM naro veda yo devachuuDaamaNiM tvaam | sadaakaaramekaM chidaanandaruupaM manovaagagamyaM parandhaama raama || 17 || sa puNyaH ## = He is the most fortunate, ## sa gaNyaH ## = He is the most well respected, ## naro ## = that being ## yo ## = who ## veda ## = knows (or considers) ## tvaam ## = You ## devachuuDaamaNiM ## = the foremost among the devas, ## sadaakaaram ## = of the form of sat, ## ekaM ## = one without a second, ## chidaanandaruupaM ## = of the form of chit and aananda, ## manovaag\-agamyaM ## = who is beyond the mind and speech, ## parandhaama ## = the supreme destination (or the abode of moksha) (as) ## mama ayam ## = he is my ## sharaNyo ## = Refuge ## ## O Lord raama, You are the supreme destination. The devotee who considers You, who are of the form of sat, chit and aananda, who are the best among the devas, and who are beyond mind and speech, as his Refuge, is indeed the most fortunate. He is indeed worthy of respect. It can also be read as : That being who 'knows' or 'has attained' You is indeed the most fortunate and is worthy of respect. He is indeed my Refuge. In the book I am referring to, the second line of the shloka has been printed as ## 'naro veda ye devachUDAmaNiM tAm'. ## But when I read the Kannada translation, it was different. Assuming a printing error in the shloka rather than in the translation, I corrected the shloka to go with the translation. ## prachaNDaprataapaprabhaavaabhibhuuta\- prabhuutaariviira prabho raamachandra | balaM te kathaM varNyate.atiiva baalye yato.akhaNDi chaNDiishakodaNDadaNDaH || 18 || prabho raamachandra ## = O Lord raamachandra, ## prachaNDa\-prataapa\-prabhaava ## = With most ferocious valor ## abhibhuuta\-prabhuuta\-ari ## = having defeated all the enemies ## viira ## = the brave one, ## atiiva balam te ## = Your tremendous might, ## katham ## = How ## varNyate ## = (can it be) described, ## yataH ## = Because ## baalye ## = in Your childhood ## akhaNDi ## = broken into pieces, ## chaNDiisha\-kodaNDa\-daNDaH ## = the bow of Lord shiva. ## ## O Lord raama, who stand as the bravest one, You have defeated all Your enemies with ferocious valor. How can your tremendous might be described ? Because, You have broken the bow of Lord shiva in Your childhood itself ! The bow of Lord shiva was worshipped by King Janaka, father of siitaa maataa. During the svayamvara of siitaa-maataa, when all others struggled to even lift that bow, Lord raama, while attempting to string the bow, broke it. ## dashagriivamugraM saputraM samitraM sariddurgamadhyastharakshogaNesham | bhavantaM vinaa raama viiro naro vaa\- .asuro vaa.amaro vaa jayetkastrilokyaam || 19 || raama ## = O shrii raama, ## dashagriivamugram ## = the fearsome ten-faced-one (Ravana) ## saputram ## = with his sons, ## samitram ## = and friends, ## sarid\-durga\-madhyastha\-rakshogaNesham ## = who was the leader of the rakshasas in the fortress in the middle of the ocean, ## bhavantaM vinaa ## = Apart from You, ## kaH viiro ## = who is the brave one, ## trilokyaam ## = in the three worlds, ## jayet ## = (who) could have won, ## naro vaa ## = be it a man, ## asuro vaa ## = or an asura ## amaro vaa ## = or a deva. ## ## raavaNa, the fearsome ten-headed-one, was the king of the raakshasas in the strong fortress protected by the ocean. He had able support in his powerful sons and friends.O raama, by which other brave one, be it a man, a deva or an asura, could such an enemy, be defeated ? The awesome battle-prowess of shrii raama is praised here. ## sadaa raama raameti raamaamR^itaM te sadaaraamamaanandaniShyandakandam | pibantaM namantaM sudantaM hasantaM hanuumantamantarbhaje taM nitaantam || 20 || sadaa ## = always ## raama raameti ## = as raama raama ## te ## = Your ## raamaamR^itam ## = the nectar of the name of raama ## sadaaraamam ## = which is an eternal delight ## aananda\-niShyanda\-kandam ## = being the Source of the flow of Bliss, ## pibantam ## = savouring (drinking) ## namantaM ## = prostrating ## sudantaM ## = endowed with good teeth ## hasantaM ## = smiling ## hanuumantam ## = Lord hanuman, or the one with the Great Jaw ## antaH bhaje ## = I worship within ## nitaantam ## = intensely ## ## O raama, shrI hanUmAn constantly savors the nectar of Your Holy Name. Your Holy Name is an eternal delight and is the source of the flow of Bliss. I worship the smiling shrI hanumAn, who is endowed with elegant teeth. O raama, I, within my heart, worship Your foremost devotee with devotion, who constantly prostrates before You. shrI Anjaneya is the foremost devotee of shrI rAma. During the pUjA of Lord Rama, the Lord is always referred to as sItA-lakshmaNa-bharata-shatRighna- hanUmat-sameta-shrI-rAmachandra. shrI Hanuman is considered to be an amsha of vAyu, the wind god, as also of Lord Shiva. There is a very nice shloka about Hanuman's devotion to rAma. ## yatra yatra raghunAthakIrtanaM tatra tatra kR^ita-mastakA~njalim | bAShpavAriparipUrNa-lochanaM mArutim namata rAkshasAntakam.h || ## Wherever the Lord rAma is sung of, in all those places, mAruti is always present with head bent in reverence and folded hands, with eyes full of tears welled up from devotion. Salutations to such a mAruti, who is the destroyer of the rAkshasas. ## sadaa raama raameti raamaamR^itam te sadaaraamamaanandaniShyandakandam | pibannanvahaM nanvahaM naiva mR^ityo\- rbibhemi prasaadaadasaadaattavaiva || 21 || sadaa ## = Always ## raama raameti ## = As raama raama ## te ## = Your ## raamaamR^itam ## = nectar of Your Name ## sadaaraamam ## = an Eternal Delight ## aananda\-niShyandakandam ## = the Source of the Flow of Bliss, ## pibann ## = drinking ## anvahaM ## = always ## nanu ## = truly ## ahaM ## = I ## naiva ## = never ## mrityoH\-bibhemi ## = will be scared of Death ## prasaadaat.h ## = by the Blessing ## asaadaat.t ## = imperishable ## tavaiva ## = Of You only. ## ## O Lord rAma, Your Holy Name is an eternal delight to chant and It is the Source of the Flow of Bliss. By enjoying such nectar always, I will indeed never fear Death, due to Your firm and imperishable Blessing. ## asiitaasametairakodaNDabhuushai\- rasaumitrivandyairachaNDaprataapaiH | ala~Nkeshakaalairasugriivamitrai\- raraamaabhidheyairalam devatairnaH || 22 || asiiTaa\-sametaiH ## = By them who are without siitaa, ## akodanDa\-bhuushaiH ## = By them who are unadorned by the Bow, ## asaumitrivandyaiH ## = By them who are not revered by the son of Sumitra (LakshmaNa or Shatrughna), ## achaNDaprataapaiH ## = By them who are not of terrific valor, ## ala~NkeshakaalaiH ## = By them who are not the Death of the Lord of Lanka, ## asugriivamitraiH ## = By them who are not the friends of sugriiva, ## araamaabhideyaiH ## = By them who are not known by the name of Raama, ## devatair ## = by such gods, ## alam ## = (it is) Enough, ## naH ## = for us. ## ## We have many gods, who are without consorts like siitaa, who are unadorned by the Bow, who are not revered by LakshmaNa or Shatrughna, who are not of terrific valor, who are not capable of killing the Lord of Lanka, who are not friends of Sugriiva and who do not have the name of raama. Enough of all such gods. shrii raama alone is enough for us. Or: None else has sItA for a consort, Many are those gods who are unadorned by the Bow. Numerous are these devas who are not revered by the son of sumitrA. The thousands of celestials do not have that terrific valor. The millions of surAs were unable to even defeat the Lord of Lanka. They are not friends with sugriiva and most importantly are not known by the Holy name of raama ! Enough of all these gods ! shrI rAma alone is worshipful, so where is the need for other gods ? It is difficult to translate such a beautiful piece to English. The translation is dull compared to the original. In a negative manner, shrii raama's great qualities are described here. ## aviiraasanasthairachinmudrikaaDhyai\- rabhaktaa~njaneyaaditattvaprakaashaiH | amandaaramuulairamandaaramaalai\- raraamaabhidheyairalam devatairnaH || 23 || aviirasanasthaiH ## = who are not seated in the vIrAsana posture, ## achinmudrikADhyaiH ## = who do not carry the pose of chinmudra, ## abhakta\-A~njaneya\-Adi\-tattvaprakaashaiH ## = who do not expound the Truth to Anjaneya and other devotees, ## amandaaramuulaiH ## = who do not rest at the feet of the mandaara mountain tree, ## amandaaramaalaiH ## = who are not adorned by the garland of mandaara flowers, ## araamaabhidheyaiH ## = who are not known by the name of raama, ## devataiH ## = (such) gods, ## alaM ## = enough ## naH ## = for us. ## ## It is only Lord rAma who, adorned by garlands of the mandAra flowers, is seated comfortably in the vIrAsana posture under the mandAra tree, and with his right hand in the chinmudrA pose, expounds the Supreme Truth to AnjanEya and other devotees. No other deity can be so. Enough of other deities other than Lord rAma. Just by worshipping Lord rAma, who has all these wondrous qualities, can one attain the Absolute. Why then, does one need other deities? ## asindhuprakopairavandyaprataapai\- rabandhuprayaaNairamandasmitaaDhyaiH | adaNDapravaasairakhaNDaprabodhai\- raraamabhideyairalam devatairnaH || 24 || asindhuprakopaiH ## = by them who are not sindhuprakopa ## [sindhuprakopaH ## = who made the Ocean the target of His Anger] ## avandyaprataapaiH ## = by them who are not vandya pratApa, ## [vandyapratApaH ## = One who is worshipped because of His valor] ## abandhuprayaaNaiH ## = by them who are not bandhuprayANa, ## [bandhuprayANaH ## = One who traveled because of (or with) relatives] ## amandasmitADhyaiH ## = by them who are not mandasmitADhya ## [mandasmitADhya ## = One who bears a mild smile] ## adaNDapravAsaiH ## = by them who are not daNDapravAsa ## [daNDapravAsa ## = One who travelled in the daNDaka forest] ## akhanDaprabodhaiH ## = by them who are not khaNDaprabodha, ## [khaNDaprabodha ## = khaNDAt prabodhayati : One who revives people from defects like janma, mRityu, jarA, vyAdhi] ## arAmAbhideyaiH ## = by them who are not known as rAma, ## devataiH ## = by such deities, ## alam ## = Enough ## naH ## = for us. ## ## Lord rAma made the ocean the target of His anger. He can be worshipped for just his valor only. He traveled in the daNDaka forest on exile, due to His other relatives (with His relatives). He bears a smile and revives people from the defects of birth and death, Lord rAma alone can be worshipped by us. We do not need the other gods. During the bridge-building to Lanka, Lord rAma got angry with the ocean for not allowing the building work to proceed. That is described here. His valor needs no introduction. ## hare raama siitaapate raavaNaare kharaare muraare.asuraare pareti | lapantaM nayantaM sadaakaalameva samaalokayaalokayaasheShabandho || 25 || hare ## = O Hari, ## raama ## = O Lord rAma, ## sItapate ## = O Consort of sItA, ## rAvaNAre ## = the enemy of rAvaNa, ## kharAre ## = the foe of khara, ## murAre ## = the destroyer of mura, ## asurAre ## = the foe of the asuras, ## para iti ## = As the Supreme one ## lapantam ## = Uttering, ## sadAkAlameva nayantam ## = spending all my time, ## samAlokaya Alokaya ## = Cast your auspicious glance (on me) ## asheShabandho ## = the comfort of all, ## ## O rAma,the beloved consort of sItA, hari, O destroyer of rAvaNa, O foe of khara and mura, O enemy of the asurAs! O Supreme One! O support of all ! Deign to cast Thy Auspicious glance on Thy devotee, who doth spend all time uttering Thy Holy Name. ## namaste sumitraasuputraabhivandya namaste sadaa kaikayiinandaneDya | namaste sadaa vaanaraadhiishavandya namaste namaste sadaa raamachandra || 26 || namaste ## = Salutations unto Thee, ## sumitrA\-suputra\-abhivandya ## = who art worshipped by the sons of Sumitra (LakshmaNa and shatRighna) ## namaste ## = Salutations unto Thee, ## sadaa kaikayInandaneDya ## = who ever art worthy of praise by the son of kaikeyI(bharata) ## namaste ## = Salutations unto Thee, ## sadaa vAnarAdhIshavandya ## = who art ever prostrated by the Lord of the vAnaras,(sugrIva) ## sadaa namaste namaste ## = Salutations, ever Salutations unto thee ! ## rAmachandra ## = O Lord rAma ! ## ## O Lord rAma, Salutations unto Thee who art worshipped by the good sons of sumitrA.Salutations unto Thee who art ever worthy of praise by the darling son of kaikeyI. Salutations unto Thee who art ever saluted by the Lord of the vAnarAs. Salutations always unto Thee! ## prasiida prasiida prachaNDaprataapa prasiida prasiida prachaNDaarikaala | prasiida prasiida prapannaanukampin.h prasiida prasiida prabho raamachandra || 27 || prasiida prasiida ## = Be Propitious ! ## prachaNDa\-pratApa ## = O one with Terrific valor ! ## prachaNDa\-ari\-kAla ## = O the Death of Violent foes ! ## prapanna\-anukampin.h ## = O the one compassionate towards those who seek refuge ! ## prabho rAmachandra ## = Lord rAmachandra ## ## O Valorous one! O the Death of strong and violent foes! O Epitome of Compassion towards the ones who seek refuge! O Lord rAma, Be propitious unto me! ## bhuja~NgaprayaataM paraM vedasaaraM mudaa raamachandrasya bhaktyaa cha nityam | paThan.h santataM chintayan.h svaantara~Nge sa eva svayam raamachandraH sa dhanyaH || 28 || bhuja~Ngaprayaatam ## = This bhujanga-prayaata stotra, ## param ## = which is holy ## vedasaaram ## = which is the essence of the vedas, ## mudaa ## = Endowed with happiness, ## cha raamachandrasya bhaktyA ## = and devotion towards shrI rAma, ## nityam ## = always (or everyday) ## paThan.h ## = the one who reads or chants, ## santatam ## = always, ## chintayan ## = Thinking or meditating ## sva\-antara~Nge ## = within Oneself, ## sa eva ## = He alone ## raamachandraH ## = (becomes) shrI rAmachandra, ## sa dhanyaH ## = He is blessed. ## ## This rAmabhujanga-prayAta stotra is indeed holy and is the essence of the vedas. One who recites this stotra with gladness everyday, being full of devotion towards shrI rAma, and constantly meditates upon it, he indeed becomes rAmachandra and is the Blessed One. ## || iti shriisha~Nkaraachaaryavirachitam shriiraamabhuja~Ngaprayaatastotram sampUrNam|| ## || Thus completes the rAmabhujanga stotra composed by shrI shankarAchArya || ## || OM shrI\-sItA\-lakshmaNa\-bharata\-shatR^ighna\-hanUmatsameta \-shrIrAmachandraparabrahmArpaNamastu || ##\medskip\hrule\medskip Encoded by Raghavendra Hebbalalu hs\_{}raghavendra@yahoo.com \medskip\hrule\obeylines \medskip {\rm Please send corrections to sanskrit@cheerful.com} {\rm Last updated \today} \end{document}