ശ്രീരാമഭുജംഗസ്തോത്ര
{॥ ശ്രീരാമഭുജംഗസ്തോത്ര ॥}
വിശുദ്ധം പരം സച്ചിദാനന്ദരൂപമ്
ഗുണാധാരമാധാരഹീനം വരേണ്യമ് ।
മഹാന്തം വിഭാന്തം ഗുഹാന്തം ഗുണാന്തം
സുഖാന്തം സ്വയം ധാമ രാമം പ്രപദ്യേ ॥ ൧ ॥
വിശുദ്ധമ് = the Purest,
പരമ് = the greatest,
സച്ചിദാന്ദരൂപമ് = Of the form of Truth,Consciousness and Bliss,
ഗുണാധാരമ് = the repository of the
anantha(infinite) kalyANa(good) guNas(qUalities),
ആധാരഹീനമ് = without any support (He is the ultimate support;
there is no one else to support Him)
വരേണ്യമ് = One who is most revered,
മഹാന്തമ് = The All pervading,
വിഭാന്തമ് = the resplendent one,
ഗുഹാന്തമ് = shining in the hearts of all beings,
ഗുണാന്തം = in whom the guNas of sattva, rajas and tamas end,
സുഖാന്തമ് = free of all materialistic pleasures,
സ്വയമ്ധാമ = He who has Himself as the support,
രാമമ് = (in) that RAma,
പ്രപദ്യേ = I take refuge.
I take refuge in Sri RAma, 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.
ശിവം നിത്യമേകം വിഭും താരകാഖ്യം
സുഖാകാരമാകാരശൂന്യം സുമാന്യമ് ।
മഹേശം കലേശം സുരേശം പരേശം
നരേശം നിരീശം മഹീശം പ്രപദ്യേ ॥ ൨ ॥
ശിവം = the most auspicious,(1)
നിത്യം = eternal,
ഏകം = the one without a second,
വിഭും = all pervading,
താരകാഖ്യം = Deliverer,saviour of all the worlds,
സുഖാകാരമ് = the embodiment of bliss,
ആകാരശൂന്യം = devoid of any form,
സുമാന്യം = well respected,
മഹേശം = the great lord,(1)
കലേശം = master of all the arts, (kalas),
സുരേശം = lord of all the suras (gods),
പരേശം = the greatest Lord, (parameshvara),
നരേശം = Lord of all human beings (2),
നിരീശം = without any other Lord, (3)
മഹീശം = mahI (earth) + IshaM (Lord), lord of the world
പ്രപദ്യേ = I take refuge.
I take refuge in (shrI rAma), (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 viShNu are one and
the same. The purANic shloka
ശിവായ വിഷ്ണുരൂപായ ശിവരൂപായ വിഷ്ണവേ ।
ശിവസ്യ ഹൃദയമ് വിശ്ണു വിഷ്ണോശ്ച ഹൃദയമ് ശിവഃ ॥
and so on also asserts the same.
2. Lord RAma ruled Ayodhya for 11,000 years according
to the Ramayana. Even today a model state is referred to
as a 'rAmarAjya'.
3. This reminds me of a nindA-stuthi in Kannada by
Sri PurandaradAsa. He says 'ninnantha swAmi enagunTu
ninagilla' meaning 'I have a master and Lord like You.
You have no master like Yourself'.
യദാവര്ണയത്കര്ണമൂലേഽന്തകാലേ
ശിവോ രാമ രാമേതി രാമേതി കാശ്യാമ് ।
തദേകം പരം താരകബ്രഹ്മരൂപം
ഭജേഽഹം ഭജേഽഹം ഭജേഽഹം ഭജേഽഹമ് ॥ ൩ ॥
യത് = That (which)
കാശ്യാമ് = in kAshi (vArANasi),
അന്തകാലേ = at the time of Death,
കര്ണമൂലേ = in ones ears,
ശിവഃ = Lord Shiva,
രാമ രാമേതി രാമേതി = as rAma rAma rAma
ആവര്ണയത് = whispered (described)
തത് = That form which is
ഏകമ് = Undivided,
പരമ് = the greatest
താരകബ്രഹ്മരൂപമ് = of the form of tArakabrahma
(rescuing devotees from the ocean of samsAra (the ephemeral world))
ഭജേഽഹം = I adore (worship)
I adore shrI rAma ,the Unity, the greatest one,
whose name is uttered in the ears of the blessed
devotees in KAshi at the time of Death by none other
than Lord Shiva Himself. This form/name of the Lord
(tArakabrahma) is capable of rescuing devotees from
the ocean of samsAra.
Note:
It is a well known belief that Lord Shiva utters rAma
nAma in the ears of dying devotees in kAshi, on the
banks of the Holy Ganga, thereby granting them mokSha.
Lord Shiva is known for His Love of rAma nAma.
In the phala shruthi of the Sri ViShNu sahasranAma,
He answers Goddess Parvathi's question as to how the
names of Lord ViShNu are remembered by learned ones as
ശ്രീരാമരാമരാമേതി രമേ രാമേ മനോരമേ ।
സഹസ്രനാമ തത്തുല്യം രാമ നാമ വരാനനേ ॥
The thousand names of Lord ViShNu are equivalent to
one rAma nAma recited as "shrI rAma rAma ...".
മഹാരത്നപീഠേ ശുഭേ കല്പമൂലേ
സുഖാസീനമാദിത്യകോടിപ്രകാശമ് ।
സദാ ജാനകീലക്ഷ്മണോപേതമേകം
സദാ രാമചന്ദ്രമ് ഭജേഽഹം ഭജേഽഹമ് ॥ ൪ ॥
മഹാരത്നപീഠേ = On a great gem-studded throne,
ശുഭേ കല്പമൂലേ = Under the most auspicious kalpavrikSha,
(the celestial wish-fulfilling tree)
സുഖാസീനമ് = seated comfortably,
ആദിത്യകോടിപ്രകാശമ് = with the effulgence of
millions of Suns,
സദാ ജാനകീലക്ഷ്മണോപേതമ് = ever accompanied by
jAnakI (sIta) and lakShmaNa,
ഏകം = one without a second,
സദാ = Always,
രാമചന്ദ്രമ് = Sri RAmachandra (His face compared
to the poetically cool moon),
ഭജേഽഹം = I worship.
I worship shrI rAmachandra, 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 sIta and brother lakShmaNa. I forever
adore shrI rAma who is One without a second
(ekamevAdvitIya).
This is a beautiful dhyAna shloka of the Lord.
This verse followed by the next two describe a
beautiful scenario in which shrI rAma's magnificence
is described. It is a pity that translations cannot
bring out the hidden beauty of the original
language.
ക്വണദ്രത്നമന്ജീരപാദാരവിന്ദമ്
ലസന്മേഖലാചാരുപീതാമ്ബരാഢ്യമ് ।
മഹാരത്നഹാരോല്ലസത്കൌസ്തുഭാങ്ഗം
നദച്ചംചരീമംജരീലോലമാലമ് ॥ ൫ ॥
പാദാരവിന്ദമ് = the Lotus feet of the Lord,
ക്വണദ്-രത്ന-മന്ജീര = adorned by sweet jingling
precious-stone studded anklets,
ലസന്-മേഖലാ = with a glittering waistband,
ചാരു പീതാമ്ബരാഢ്യമ് = wearing a beautiful yellow
garment,
മഹാരത്നഹാരോല്ലസത് = brilliant with a great
gem-studded necklace,
കൌസ്തുഭാന്ഗമ് = with the most auspicious kaustubha
gem on His chest,
നദച്-ചംചരീ-മംജരീ-ലോലമാലമ് = adorned with
flower garlands with bees buzzing
around the flowers
shrI rAma'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.pItAmbara is also used as
a name for the Lord (one wearing the pItAmbara).
ലസച്ചന്ദ്രികാസ്മേരശോണാധരാഭമ്
സമുദ്യത്പതങ്ഗേന്ദുകോടിപ്രകാശമ് ।
നമദ്ബ്രഹ്മരുദ്രാദികോടീരരത്ന-
സ്ഫുരത്കാന്തിനീരാജനാരാധിതാന്ഘ്രിമ് ॥ ൬ ॥
ലസച്-ചന്ദ്രികാ-സ്മേര-ശോണാ-അധരാഭമ് =
With a smile like shining moonlight
playing on the beautiful red lips,
സമുദ്യത്-പതങ്ഗ-ഇന്ദു-കോടിപ്രകാശമ് =
With a brilliance unmatched by
millions of rising Suns and Moons,
ആരാധിതാന്ഘ്രിമ് =
With feet worshipped by,
സ്ഫുരത്-കാന്തി-നീരാജന =
the Arati (nIrAjana) in the form of
radiating lustre,
നമദ്-ബ്രഹ്മ-രുദ്രാദി-കോടീരരത്ന =
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 Arati of the radiating lustre
from the millions of gems adorning the crowns
of the prostrating brahma,rudra and other gods.
shrI rAma 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 tadbhAsayate sUryo na shashA~nkona pAvakaH |'
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 nIrAjana from the crowns of
prostrating gods is seen even in the shivanandalaharI
stotra of shrI shankara (verse 65).
'കോടീരോജ്ജ്വല-രത്ന-ദീപകലികാ-നീരാജനമ്
കുര്വതേ'।
The same has been used in shrI tyAgaraja's famous
krithi 'shambho mahAdeva'. 'sura-vrinda-kirITa-maNI-
vara-nIrajita-pada'. shrI tyAgarAja,one of the
Trinity of Carnatic music, was one of the greatest
composer-musicians of South Indian music.
പുരഃ പ്രാഞ്ജലീനാഞ്ജനേയാദിഭക്താന്
സ്വചിന്മുദ്രയാ ഭദ്രയാ ബോധയന്തമ് ।
ഭജേഽഹം ഭജേഽഹം സദാ രാമചന്ദ്രം
ത്വദന്യം ന മന്യേ ന മന്യേ ന മന്യേ ॥ ൭ ॥
ബോധയന്തമ് = Teaching (brahmavidyA)
ആഞ്ജനേയാദിഭക്താന് = A~njaneya and other devotees,
പ്രാഞ്ജലീന് = (who are) standing with hands folded,
പുരഃ = in the front,
ഭദ്രയാ സ്വചിന്മുദ്രയാ = with the auspicious
chinmudra (jnAna mudra),
ഭജേഽഹം = I worship,
രാമചന്ദ്രം = shrI rAmachandra,
സദാ = always,
ന മന്യേ = (O RAma) I will not think
ത്വദന്യം = of any other god apart from Thee.
shrI rAma is teaching brahmavidyA with the
chinmudra to shrI A~njaneya and other devotees who are
standing with folded hands. I worship Him again and again. O
RAma, I will not even think of anybody else (or any
other god/deity).
Let us meditate on this Divine Scene again.
shrI rAma 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.
A~njaneya and other devotees stand respectfully in
front of the Lord. shrI rAmachandra is imparting
brahma-vidyA to all the devotees with the most
auspicious chinmudra. O shrI rAma, I worship Thee
again and again. I will not even bring other thoughts
or gods to my mind.
The chinmudra or the jnAna 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.
shrI dakShiNAmUrti, shrI shAradAmba
and shrI sha~nkara are most well known for their
display of the chin-mudra.
The situation of shrI rAma imparting brahma-vidyA
is reminiscent of shrI dakShiNAmUrti, a
jnAna-avatAra of Lord shiva. A beautiful dhyAna shloka of
shrI dakShiNAmUrti is worth mentioning here.
മോഉന-വ്യാഖ്യാന-പ്രകടിത-പരബ്രഹ്മതത്ത്വം യുവാനമ് ।
വര്ഷിഷ്ഠ-അന്തേവസദ്-ഋഷി-ഗണൈരാവൃതം ബ്രഹ്മ-നിഷ്ഠൈഃ ॥
ആചാര്യേന്ദ്രം കരകലിത-ചിന്മുദ്ര-മാനന്ദരൂപമ്
സ്വാത്മാരാമം മുദിതവദനം ദക്ഷിണാമൂര്തിമീഡേ ॥
shrI dakShiNAmUrti teaches brahma-vidyA 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 AchArya s.His hand
displays the chinmudra. He is the embodiment of bliss
and is always happy within Himself. I bow to shrI
dakShiNAmUrti with the pleasant look on His face.
യദാ മത്സമീപം കൃതാന്തഃ സമേത്യ
പ്രചണ്ഡപ്രതാപൈര്ഭടൈര്ഭീഷയേന്മാമ് ।
തദാവിഷ്കരോഷി ത്വദീയം സ്വരൂപം
തദാപത്പ്രണാശം സകോദണ്ഡബാണമ് ॥ ൮ ॥
യദാ = when
മത്-സമീപമ് = near me
കൃതാന്തഃ = Lord Yama,
സമേത്യ = approaches,
പ്രചണ്ഡ-പ്രതാപൈര്-ഭടൈര് = with his attendants of
ferocious valour,
ഭീഷയേന്-മാമ് = frightening me,
തദാ-അവിഷ്കരോഷി = then you display,
ത്വദീയം സ്വരൂപം = your own form (as shrI rAma)
തദ്-ആപത്-പ്രണാശം = capable of destroying dangers,
സകോദണ്ഡബാണമ് = with your famous kodaNDa bow and
quiver of arrows.
O shrI rAma! 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.
shrI rAma is known as kodaNDa-pANi, the one holding
the kodaNDa bow. This bow was given by shrI agastya
to shrI rAma during His exile in the daNDaka forest.
The story of ajAmiLa in the shrImad-bhAgavata is
brought to mind by this shloka.
നിജേ മാനസേ മന്ദിരേ സംനിധേഹി
പ്രസീദ പ്രസീദ പ്രഭോ രാമചന്ദ്ര ।
സസൌമിത്രിണാ കൈകേയീനന്ദനേന
സ്വശക്ത്യാനുഭക്ത്യാ ച സംസേവ്യമാന ॥ ൯ ॥
നിജേ മാനസേ മന്ദിരേ = in the temple of my mind,
സംഇധേഹി = reside,
പ്രസീദ = be pleased,
പ്രഭോ രാമചന്ദ്ര = O Lord rAmachandra,
സസൌമിത്രിണാ = (who) by the son of sumitrA
(lakShmaNa),
കൈകേയീനന്ദനേന = by the son of kaikeyI (bharata),
സ്വശക്ത്യാ-അനുഭക്ത്യാ ച = with their ability and
devotion,
സംസേവ്യമാന = being served.
O Lord RAma, 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.
സ്വഭക്താഗ്രഗണ്യൈഃ കപീശൈര്മഹീശൈ-
രനീകൈരനേകൈശ്ച രാമ പ്രസീദ ।
നമസ്തേ നമോഽസ്ത്വീശ രാമ പ്രസീദ
പ്രശാധി പ്രശാധി പ്രകാശം പ്രഭോ മാമ്
॥ ൧൦ ॥
സ്വഭക്താഗ്രഗണ്യൈഃ =
with the foremost among Your devotees,
കപീശൈര്-മഹീശൈര്-അനീകൈര്-അനേകൈസ്ച്ച =
with the lords of the vAnaras, kings
with their armies and many others,
നമസ്തേ നമഃ-അസ്തു = Salutations unto You,
ഈശ രാമ = Supreme Lord, O rAma,
പ്രസീദ = be pleased towards me,
പ്രശാധി മാമ് = Instruct me,
പ്രകാശം = knowledge,
പ്രഭോ = O Lord.
O rAma, with Your foremost devotees the
vAnara-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 shAdhi is seen in the bhagavadgItA (II-7),
when arjuna asks shrI kRiShNa to 'shAdhi mAm tvAm
prapannam', that is, to instruct arjuna who had taken
refuge in Lord kRiShNa.
Is knowledge a right interpretation of the word
'prakAsha' ?
ത്വമേവാസി ദൈവം പരം മേ യദേകം
സുചൈതന്യമേതത്ത്വദന്യം ന മന്യേ ।
യതോഽഭൂദമേയം വിയദ്വായുതേജോ-
ജലോര്വ്യാദികാര്യം ചരം ചാചരം ച ॥ ൧൧ ॥
ത്വമ്-ഏവ-അസി = You are indeed,
പരം ദൈവം = the Supreme God,
മേ = my,
യത്-ഏകമ് = who is One,
അമേയം = the Boundless One or the Unknowable one,
സുചൈതന്യമ്-ഏതത് = this undifferentiated Consciousness,
ത്വദ്-അന്യമ് = Other than you,
ന മന്യേ = I do not regard (any one else),
യതോ-അഭൂത് = from where came to being,
വിയത്-വായു-തേജോ-ജല-ഉര്വ്യാദി-കാര്യം = the Cause of
Ether(space),Air,Light,Water and Earth,
ചരം = the mobile,
ചഽചരമ് = 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 shrI lalitA sahasranAma as
'j~nAna-j~nAtRi-j~neya-rUpA', of the form of
knowledge, the knower and the known.
നമഃ സച്ചിദാനന്ദരൂപായ തസ്മൈ
നമോ ദേവദേവായ രാമായ തുഭ്യമ് ।
നമോ ജാനകീജീവിതേശായ തുഭ്യം
നമഃ പുണ്ഡരീകായതാക്ഷായ തുഭ്യമ് ॥ ൧൨ ॥
നമഃ = Salutations,
തസ്മൈ = to Him,
സച്-ചിദ്-ആനന്ദ-രൂപായ =
(who is) of the form of Existence,
Consciousness and Bliss,
നമോ = Obeisances
തുഭ്യമ് = unto You,
ദേവദേവായ = the God of Gods,
രാമായ = O Lord RAma,
നമോ തുഭ്യമ് = I bow to You,
ജാനകീ-ജീവിതേശായ = (who is) the Lord of the life
of sItA mAtA,
നമഃ തുഭ്യം = I revere You,
പുണ്ഡരീക-ആയത-അക്ഷായ = who has large eyes like
the White Lotus.
O rAma, who are of the form of sacchidAnanda,
salutations to You.O God of Gods, shrI rAma,
obeisances unto You.O Lord, who are the beloved lord
of sItA mAta, I bow to You.O rAma, endowed with large
Lotus-like-eyes, I bow to You.
jAnakI is another name for sItA mAtA, as She is
the daughter of King Janaka.puNDarikAkSha is a name of the Lord
found in many texts.
നമോ ഭക്തിയുക്താനുരക്തായ തുഭ്യം
നമഃ പുണ്യപുഞ്ജൈകലഭ്യായ തുഭ്യമ് ।
നമോ വേദവേദ്യായ ചാദ്യായ പുംസേ
നമഃ സുന്ദരായേന്ദിരാവല്ലഭായ ॥ ൧൩ ॥
നമോ തുഭ്യമ് = I bow to You,
ഭക്തി-യുക്ത-അനുരക്തായ = who is attached to His
devotees,
നമഃ തുഭ്യമ് = I bow to You,
പുണ്യ-പുഞ്ജൈക-ലഭ്യായ =
who is attained only by a great amount of
puNya,
നമോ = Salutations (to)
വേദ-വേദ്യായ = Him known only through the Vedas,
ച-ആദ്യായ പുംസേ = to the Primordial puruSha,
നമഃ = Salutations (to)
സുന്ദരായ = the Handsome One,
ഇന്ദിരാ-വല്ലഭായ = who is the Lord of lakShmI.
I bow to You, O rAma, 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 lakShmI.
നമോ വിശ്വകര്ത്രേ നമോ വിശ്വഹര്ത്രേ
നമോ വിശ്വഭോക്ത്രേ നമോ വിശ്വമാത്രേ ।
നമോ വിശ്വനേത്രേ നമോ വിശ്വജേത്രേ
നമോ വിശ്വപിത്രേ നമോ വിശ്വമാത്രേ ॥ ൧൪ ॥
നമോ വിശ്വ-കര്ത്രേ =
Salutations to the Creator of the Universe,
നമോ വിശ്വഹര്ത്രേ =
Salutations to the Destroyer of the Universe,
നമോ വിശ്വഭോക്ത്രേ =
Salutations to the Enjoyer of the Universe,
നമോ വിശ്വമാത്രേ =
Salutations to the Measurer of the Universe,
നമോ വിശ്വനേത്രേ =
Salutations to the Guide of the Universe,
( നേതൃ/നേതാ means One who guides)
നമോ വിശ്വജേത്രേ =
Salutations to the Conqueror of the Universe,
നമോ വിശ്വപിത്രേ =
Salutations to the Father of the Universe,
നമോ വിശ്വമാത്രേ =
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.
shrImannArAyaNa in His trivikrama avatAra measured
the entire Universe in three footsteps. So He is
referred to as the measurer. He is described in the
puruSha sUkta as having 'atyatiSThaddashA~Ngulam',
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.
ശിലാപി ത്വദന്ഘ്രിക്ഷമാസങ്ഗിരേണു-
പ്രസാദാദ്ധി ചൈതന്യമാധത്ത രാമ ।
നരസ്ത്വത്പദദ്വന്ദ്വസേവാവിധാനാ-
ത്സുചൈതന്യമേതേതി കിം ചിത്രമദ്യ ॥ ൧൫ ॥
രാമ = O shrI rAma,
ശിലാപി = Even a stone,
ത്വദ്-അന്ഘ്രി-ക്ഷമാ-സങ്ഗിരേണു-പ്രസദാത്-ഹി =
just by the Blessing of the dust of Your
foot,
ചൈതന്യമ്-ആധത്ത = obtained Vitality.
നരഃ = A human,
ത്വത്-പാദ-ദ്വന്ദ്വ-സേവാ-വിധാനാത് =
By the dedicated Service of Your Feet,
സുചൈതന്യമേതി = will attain to the supreme
Consciousness
കിം = Where ?
ചിത്രമ്-അദ്യ = is the surprise.
O shrI rAma, 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.
shrI sha~nkara is referring to the story of satI
ahalyA in the rAmAyaNa. ahalyA was cursed by her
husband Sage goutama to become a rock. When shrI
rAma touched that rock with His feet, the rock came
back to life. That, is the power of the Divine Feet of
the Lord.
പവിത്രം ചരിത്രം വിചിത്രം ത്വദീയം
നരാ യേ സ്മരന്ത്യന്വഹം രാമചന്ദ്ര ।
ഭവന്തം ഭവാന്തം ഭരന്തം ഭജന്തോ
ലഭന്തേ കൃതാന്തം ന പശ്യന്ത്യതോഽന്തേ ॥ ൧൬ ॥
രാമചന്ദ്ര = O shrI rAmachandra
യേ നരാ = beings who
സ്മരന്തി-അന്വഹം = remember everyday
ത്വദീയം = Your
പവിത്രം = Holy
ചരിത്രം = deeds/story,
വിചിത്രം = which is full of wonders,
ഭവന്തം = You,
ഭവാന്തം = the destroyer of miseries of SamsAra,
ഭരന്തം = support (N),
ഭജന്തഃ = who worship,
ലഭന്തേ = (They) obtain,
അന്തേ = at the time of Death,
ന പശ്യന്തി = they do not see,
അതഃ = therefore,
കൃതാന്തം = Lord Yama.
O shrI rAmachandra, those beings who constantly
remember Your Holy and wonderful deeds, obtain You,
who are the destroyer of the samsAra-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
gItA (9:22) :
'അനന്യാശ്ചിന്തയന്തോ മാം യേ ജനാഃ പര്യുപാസതേ ।
തേഷാം നിത്യാഭിയുക്താനാം യോഗക്ഷേമം വഹാമ്യഹമ് ॥'
സ പുണ്യഃ സ ഗണ്യഃ ശരണ്യോ മമായം
നരോ വേദ യോ ദേവചൂഡാമണിം ത്വാമ് ।
സദാകാരമേകം ചിദാനന്ദരൂപം
മനോവാഗഗമ്യം പരന്ധാമ രാമ ॥ ൧൭ ॥
സ പുണ്യഃ = He is the most fortunate,
സ ഗണ്യഃ = He is the most well respected,
നരോ = that being
യോ = who
വേദ = knows (or considers)
ത്വാമ് = You
ദേവചൂഡാമണിം = the foremost among the devas,
സദാകാരമ് = of the form of sat,
ഏകം = one without a second,
ചിദാനന്ദരൂപം = of the form of chit and Ananda,
മനോവാഗ്-അഗമ്യം = who is beyond the mind and speech,
പരന്ധാമ = the supreme destination (or the abode of mokSha) (as)
മമ അയമ് = he is my
ശരണ്യോ = Refuge
O Lord rAma, You are the supreme destination. The devotee
who considers You, who are of the form of sat, chit and Ananda,
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 'നരോ വേദ യേ ദേവചൂഡാമണിം താമ്'।
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.
പ്രചണ്ഡപ്രതാപപ്രഭാവാഭിഭൂത-
പ്രഭൂതാരിവീര പ്രഭോ രാമചന്ദ്ര ।
ബലം തേ കഥം വര്ണ്യതേഽതീവ ബാല്യേ
യതോഽഖണ്ഡി ചണ്ഡീശകോദണ്ഡദണ്ഡഃ ॥ ൧൮ ॥
പ്രഭോ രാമചന്ദ്ര = O Lord rAmachandra,
പ്രചണ്ഡ-പ്രതാപ-പ്രഭാവ = With most ferocious valor
അഭിഭൂത-പ്രഭൂത-അരി = having defeated all the enemies
വീര = the brave one,
അതീവ ബലമ് തേ = Your tremendous might,
കഥമ് = How
വര്ണ്യതേ = (can it be) described,
യതഃ = Because
ബാല്യേ = in Your childhood
അഖണ്ഡി = broken into pieces,
ചണ്ഡീശ-കോദണ്ഡ-ദണ്ഡഃ = the bow of Lord shiva.
O Lord rAma, 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 sItA mAtA. During the svayamvara of sItA-mAtA, when
all others struggled to even lift that bow, Lord rAma, while
attempting to string the bow, broke it.
ദശഗ്രീവമുഗ്രം സപുത്രം സമിത്രം
സരിദ്ദുര്ഗമധ്യസ്ഥരക്ഷോഗണേശമ് ।
ഭവന്തം വിനാ രാമ വീരോ നരോ വാ-
ഽസുരോ വാഽമരോ വാ ജയേത്കസ്ത്രിലോക്യാമ് ॥ ൧൯ ॥
രാമ = O shrI rAma,
ദശഗ്രീവമുഗ്രമ് = the fearsome ten-faced-one (Ravana)
സപുത്രമ് = with his sons,
സമിത്രമ് = and friends,
സരിദ്-ദുര്ഗ-മധ്യസ്ഥ-രക്ഷോഗണേശമ് = who was the leader of the
rakShasas in the fortress in the middle of the ocean,
ഭവന്തം വിനാ = Apart from You,
കഃ വീരോ = who is the brave one,
ത്രിലോക്യാമ് = in the three worlds,
ജയേത് = (who) could have won,
നരോ വാ = be it a man,
അസുരോ വാ = or an asura
അമരോ വാ = or a deva.
rAvaNa, the fearsome ten-headed-one, was the king of the rAkShasas
in the strong fortress protected by the ocean. He had able support in
his powerful sons and friends.O rAma, 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 shrI rAma is praised here.
സദാ രാമ രാമേതി രാമാമൃതം തേ
സദാരാമമാനന്ദനിഷ്യന്ദകന്ദമ് ।
പിബന്തം നമന്തം സുദന്തം ഹസന്തം
ഹനൂമന്തമന്തര്ഭജേ തം നിതാന്തമ് ॥ ൨൦ ॥
സദാ = always
രാമ രാമേതി = as rAma rAma
തേ = Your
രാമാമൃതമ് = the nectar of the name of rAma
സദാരാമമ് = which is an eternal delight
ആനന്ദ-നിഷ്യന്ദ-കന്ദമ് = being the Source of the flow of Bliss,
പിബന്തമ് = savouring (drinking)
നമന്തം = prostrating
സുദന്തം = endowed with good teeth
ഹസന്തം = smiling
ഹനൂമന്തമ് = Lord hanuman, or the one with the Great Jaw
അന്തഃ ഭജേ = I worship within
നിതാന്തമ് = intensely
O rAma, 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 rAma, 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.
യത്ര യത്ര രഘുനാഥകീര്തനം
തത്ര തത്ര കൃത-മസ്തകാഞ്ജലിമ് ।
ബാഷ്പവാരിപരിപൂര്ണ-ലോചനം
മാരുതിമ് നമത രാക്ഷസാന്തകമ് ॥
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.
സദാ രാമ രാമേതി രാമാമൃതമ് തേ
സദാരാമമാനന്ദനിഷ്യന്ദകന്ദമ് ।
പിബന്നന്വഹം നന്വഹം നൈവ മൃത്യോ-
ര്ബിഭേമി പ്രസാദാദസാദാത്തവൈവ ॥ ൨൧ ॥
സദാ = Always
രാമ രാമേതി = As rAma rAma
തേ = Your
രാമാമൃതമ് = nectar of Your Name
സദാരാമമ് = an Eternal Delight
ആനന്ദ-നിഷ്യന്ദകന്ദമ് =
the Source of the Flow of Bliss,
പിബന്ന് = drinking
അന്വഹം = always
നനു = truly
അഹം = I
നൈവ = never
മ്രിത്യോഃ-ബിഭേമി = will be scared of Death
പ്രസാദാത് = by the Blessing
അസാദാത്।ത് = imperishable
തവൈവ = 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.
അസീതാസമേതൈരകോദണ്ഡഭൂശൈ-
രസൌമിത്രിവന്ദ്യൈരചണ്ഡപ്രതാപൈഃ ।
അലങ്കേശകാലൈരസുഗ്രീവമിത്രൈ-
രരാമാഭിധേയൈരലമ് ദേവതൈര്നഃ ॥ ൨൨ ॥
അസീടാ-സമേതൈഃ = By them who are without sItA,
അകോദന്ഡ-ഭൂശൈഃ = By them who are unadorned by the Bow,
അസൌമിത്രിവന്ദ്യൈഃ = By them who are not revered by the
son of Sumitra (LakShmaNa or Shatrughna),
അചണ്ഡപ്രതാപൈഃ = By them who are not of terrific valor,
അലങ്കേശകാലൈഃ = By them who are not the Death of the Lord of Lanka,
അസുഗ്രീവമിത്രൈഃ = By them who are not the friends of sugrIva,
അരാമാഭിദേയൈഃ = By them who are not known by the name of RAma,
ദേവതൈര് = by such gods,
അലമ് = (it is) Enough,
നഃ = for us.
We have many gods, who are without consorts like sItA, 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 SugrIva and who do not have the name of rAma.
Enough of all such gods. shrI rAma 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 sugrIva and most importantly are not known by
the Holy name of rAma ! 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, shrI
rAma's great qualities are described here.
അവീരാസനസ്ഥൈരചിന്മുദ്രികാഢ്യൈ-
രഭക്താഞ്ജനേയാദിതത്ത്വപ്രകാശൈഃ ।
അമന്ദാരമൂലൈരമന്ദാരമാലൈ-
രരാമാഭിധേയൈരലമ് ദേവതൈര്നഃ ॥ ൨൩ ॥
അവീരസനസ്ഥൈഃ = who are not seated in the vIrAsana posture,
അചിന്മുദ്രികാഢ്യൈഃ = who do not carry the pose of chinmudra,
അഭക്ത-ആഞ്ജനേയ-ആദി-തത്ത്വപ്രകാശൈഃ =
who do not expound the Truth to
Anjaneya and other devotees,
അമന്ദാരമൂലൈഃ = who do not rest at the feet of the
mandAra mountain tree,
അമന്ദാരമാലൈഃ = who are not adorned by the garland of
mandAra flowers,
അരാമാഭിധേയൈഃ = who are not known by the name of rAma,
ദേവതൈഃ = (such) gods,
അലം = enough
നഃ = 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?
അസിന്ധുപ്രകോപൈരവന്ദ്യപ്രതാപൈ-
രബന്ധുപ്രയാണൈരമന്ദസ്മിതാഢ്യൈഃ ।
അദണ്ഡപ്രവാസൈരഖണ്ഡപ്രബോധൈ-
രരാമഭിദേയൈരലമ് ദേവതൈര്നഃ ॥ ൨൪ ॥
അസിന്ധുപ്രകോപൈഃ = by them who are not sindhuprakopa
[സിന്ധുപ്രകോപഃ = who made the Ocean the target of His Anger]
അവന്ദ്യപ്രതാപൈഃ = by them who are not vandya pratApa,
[വന്ദ്യപ്രതാപഃ = One who is worshipped because of His valor]
അബന്ധുപ്രയാണൈഃ = by them who are not bandhuprayANa,
[ബന്ധുപ്രയാണഃ = One who traveled because of (or with) relatives]
അമന്ദസ്മിതാഢ്യൈഃ = by them who are not mandasmitADhya
[മന്ദസ്മിതാഢ്യ = One who bears a mild smile]
അദണ്ഡപ്രവാസൈഃ = by them who are not daNDapravAsa
[ദണ്ഡപ്രവാസ = One who travelled in the daNDaka forest]
അഖന്ഡപ്രബോധൈഃ = by them who are not khaNDaprabodha,
[ഖണ്ഡപ്രബോധ = khaNDAt prabodhayati : One who revives people from
defects like janma, mRityu, jarA, vyAdhi]
അരാമാഭിദേയൈഃ = by them who are not known as rAma,
ദേവതൈഃ = by such deities,
അലമ് = Enough
നഃ = 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.
ഹരേ രാമ സീതാപതേ രാവണാരേ
ഖരാരേ മുരാരേഽസുരാരേ പരേതി ।
ലപന്തം നയന്തം സദാകാലമേവ
സമാലോകയാലോകയാശേഷബന്ധോ ॥ ൨൫ ॥
ഹരേ = O Hari,
രാമ = O Lord rAma,
സീതപതേ = O Consort of sItA,
രാവണാരേ = the enemy of rAvaNa,
ഖരാരേ = the foe of khara,
മുരാരേ = the destroyer of mura,
അസുരാരേ = the foe of the asuras,
പര ഇതി = As the Supreme one
ലപന്തമ് = Uttering,
സദാകാലമേവ നയന്തമ് = spending all my time,
സമാലോകയ ആലോകയ = Cast your auspicious glance (on me)
അശേഷബന്ധോ = 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.
നമസ്തേ സുമിത്രാസുപുത്രാഭിവന്ദ്യ
നമസ്തേ സദാ കൈകയീനന്ദനേഡ്യ ।
നമസ്തേ സദാ വാനരാധീശവന്ദ്യ
നമസ്തേ നമസ്തേ സദാ രാമചന്ദ്ര ॥ ൨൬ ॥
നമസ്തേ = Salutations unto Thee,
സുമിത്രാ-സുപുത്ര-അഭിവന്ദ്യ = who art worshipped by the sons of Sumitra
(LakShmaNa and shatRighna)
നമസ്തേ = Salutations unto Thee,
സദാ കൈകയീനന്ദനേഡ്യ = who ever art worthy of praise by the son of
kaikeyI(bharata)
നമസ്തേ = Salutations unto Thee,
സദാ വാനരാധീശവന്ദ്യ = who art ever prostrated by the Lord of the
vAnaras,(sugrIva)
സദാ നമസ്തേ നമസ്തേ = Salutations, ever Salutations unto thee !
രാമചന്ദ്ര = 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!
പ്രസീദ പ്രസീദ പ്രചണ്ഡപ്രതാപ
പ്രസീദ പ്രസീദ പ്രചണ്ഡാരികാല ।
പ്രസീദ പ്രസീദ പ്രപന്നാനുകമ്പിന്
പ്രസീദ പ്രസീദ പ്രഭോ രാമചന്ദ്ര ॥ ൨൭ ॥
പ്രസീദ പ്രസീദ = Be Propitious !
പ്രചണ്ഡ-പ്രതാപ = O one with Terrific valor !
പ്രചണ്ഡ-അരി-കാല = O the Death of Violent foes !
പ്രപന്ന-അനുകമ്പിന് = O the one compassionate towards those who seek
refuge !
പ്രഭോ രാമചന്ദ്ര = 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!
ഭുജങ്ഗപ്രയാതം പരം വേദസാരം
മുദാ രാമചന്ദ്രസ്യ ഭക്ത്യാ ച നിത്യമ് ।
പഠന് സന്തതം ചിന്തയന് സ്വാന്തരങ്ഗേ
സ ഏവ സ്വയമ് രാമചന്ദ്രഃ സ ധന്യഃ ॥ ൨൮ ॥
ഭുജങ്ഗപ്രയാതമ് = This bhujanga-prayAta stotra,
പരമ് = which is holy
വേദസാരമ് = which is the essence of the vedas,
മുദാ = Endowed with happiness,
ച രാമചന്ദ്രസ്യ ഭക്ത്യാ = and devotion towards shrI rAma,
നിത്യമ് = always (or everyday)
പഠന് = the one who reads or chants,
സന്തതമ് = always,
ചിന്തയന് = Thinking or meditating
സ്വ-അന്തരങ്ഗേ = within Oneself,
സ ഏവ = He alone
രാമചന്ദ്രഃ = (becomes) shrI rAmachandra,
സ ധന്യഃ = 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.
॥ ഇതി ശ്രീശങ്കരാചാര്യവിരചിതമ്
ശ്രീരാമഭുജങ്ഗപ്രയാതസ്തോത്രമ് സമ്പൂര്ണമ്॥
|| Thus completes the rAmabhujanga stotra composed by shrI shankarAchArya ||
॥ ഓം ശ്രീ-സീതാ-ലക്ഷ്മണ-ഭരത-ശതൃഘ്ന-ഹനൂമത്സമേത
-ശ്രീരാമചന്ദ്രപരബ്രഹ്മാര്പണമസ്തു ॥
Encoded by Raghavendra Hebbalalu hs\_raghavendra at yahoo.com
Please send corrections to sanskrit@cheerful.com
Last updated ത്oday
http://sanskritdocuments.org
വിശുദ്ധം പരം സച്ചിദാനന്ദരൂപമ്
ഗുണാധാരമാധാരഹീനം വരേണ്യമ് ।
മഹാന്തം വിഭാന്തം ഗുഹാന്തം ഗുണാന്തം
സുഖാന്തം സ്വയം ധാമ രാമം പ്രപദ്യേ ॥ ൧ ॥
വിശുദ്ധമ് = the Purest,
പരമ് = the greatest,
സച്ചിദാന്ദരൂപമ് = Of the form of Truth,Consciousness and Bliss,
ഗുണാധാരമ് = the repository of the
anantha(infinite) kalyANa(good) guNas(qUalities),
ആധാരഹീനമ് = without any support (He is the ultimate support;
there is no one else to support Him)
വരേണ്യമ് = One who is most revered,
മഹാന്തമ് = The All pervading,
വിഭാന്തമ് = the resplendent one,
ഗുഹാന്തമ് = shining in the hearts of all beings,
ഗുണാന്തം = in whom the guNas of sattva, rajas and tamas end,
സുഖാന്തമ് = free of all materialistic pleasures,
സ്വയമ്ധാമ = He who has Himself as the support,
രാമമ് = (in) that RAma,
പ്രപദ്യേ = I take refuge.
I take refuge in Sri RAma, 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.
ശിവം നിത്യമേകം വിഭും താരകാഖ്യം
സുഖാകാരമാകാരശൂന്യം സുമാന്യമ് ।
മഹേശം കലേശം സുരേശം പരേശം
നരേശം നിരീശം മഹീശം പ്രപദ്യേ ॥ ൨ ॥
ശിവം = the most auspicious,(1)
നിത്യം = eternal,
ഏകം = the one without a second,
വിഭും = all pervading,
താരകാഖ്യം = Deliverer,saviour of all the worlds,
സുഖാകാരമ് = the embodiment of bliss,
ആകാരശൂന്യം = devoid of any form,
സുമാന്യം = well respected,
മഹേശം = the great lord,(1)
കലേശം = master of all the arts, (kalas),
സുരേശം = lord of all the suras (gods),
പരേശം = the greatest Lord, (parameshvara),
നരേശം = Lord of all human beings (2),
നിരീശം = without any other Lord, (3)
മഹീശം = mahI (earth) + IshaM (Lord), lord of the world
പ്രപദ്യേ = I take refuge.
I take refuge in (shrI rAma), (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 viShNu are one and
the same. The purANic shloka
ശിവായ വിഷ്ണുരൂപായ ശിവരൂപായ വിഷ്ണവേ ।
ശിവസ്യ ഹൃദയമ് വിശ്ണു വിഷ്ണോശ്ച ഹൃദയമ് ശിവഃ ॥
and so on also asserts the same.
2. Lord RAma ruled Ayodhya for 11,000 years according
to the Ramayana. Even today a model state is referred to
as a 'rAmarAjya'.
3. This reminds me of a nindA-stuthi in Kannada by
Sri PurandaradAsa. He says 'ninnantha swAmi enagunTu
ninagilla' meaning 'I have a master and Lord like You.
You have no master like Yourself'.
യദാവര്ണയത്കര്ണമൂലേഽന്തകാലേ
ശിവോ രാമ രാമേതി രാമേതി കാശ്യാമ് ।
തദേകം പരം താരകബ്രഹ്മരൂപം
ഭജേഽഹം ഭജേഽഹം ഭജേഽഹം ഭജേഽഹമ് ॥ ൩ ॥
യത് = That (which)
കാശ്യാമ് = in kAshi (vArANasi),
അന്തകാലേ = at the time of Death,
കര്ണമൂലേ = in ones ears,
ശിവഃ = Lord Shiva,
രാമ രാമേതി രാമേതി = as rAma rAma rAma
ആവര്ണയത് = whispered (described)
തത് = That form which is
ഏകമ് = Undivided,
പരമ് = the greatest
താരകബ്രഹ്മരൂപമ് = of the form of tArakabrahma
(rescuing devotees from the ocean of samsAra (the ephemeral world))
ഭജേഽഹം = I adore (worship)
I adore shrI rAma ,the Unity, the greatest one,
whose name is uttered in the ears of the blessed
devotees in KAshi at the time of Death by none other
than Lord Shiva Himself. This form/name of the Lord
(tArakabrahma) is capable of rescuing devotees from
the ocean of samsAra.
Note:
It is a well known belief that Lord Shiva utters rAma
nAma in the ears of dying devotees in kAshi, on the
banks of the Holy Ganga, thereby granting them mokSha.
Lord Shiva is known for His Love of rAma nAma.
In the phala shruthi of the Sri ViShNu sahasranAma,
He answers Goddess Parvathi's question as to how the
names of Lord ViShNu are remembered by learned ones as
ശ്രീരാമരാമരാമേതി രമേ രാമേ മനോരമേ ।
സഹസ്രനാമ തത്തുല്യം രാമ നാമ വരാനനേ ॥
The thousand names of Lord ViShNu are equivalent to
one rAma nAma recited as "shrI rAma rAma ...".
മഹാരത്നപീഠേ ശുഭേ കല്പമൂലേ
സുഖാസീനമാദിത്യകോടിപ്രകാശമ് ।
സദാ ജാനകീലക്ഷ്മണോപേതമേകം
സദാ രാമചന്ദ്രമ് ഭജേഽഹം ഭജേഽഹമ് ॥ ൪ ॥
മഹാരത്നപീഠേ = On a great gem-studded throne,
ശുഭേ കല്പമൂലേ = Under the most auspicious kalpavrikSha,
(the celestial wish-fulfilling tree)
സുഖാസീനമ് = seated comfortably,
ആദിത്യകോടിപ്രകാശമ് = with the effulgence of
millions of Suns,
സദാ ജാനകീലക്ഷ്മണോപേതമ് = ever accompanied by
jAnakI (sIta) and lakShmaNa,
ഏകം = one without a second,
സദാ = Always,
രാമചന്ദ്രമ് = Sri RAmachandra (His face compared
to the poetically cool moon),
ഭജേഽഹം = I worship.
I worship shrI rAmachandra, 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 sIta and brother lakShmaNa. I forever
adore shrI rAma who is One without a second
(ekamevAdvitIya).
This is a beautiful dhyAna shloka of the Lord.
This verse followed by the next two describe a
beautiful scenario in which shrI rAma's magnificence
is described. It is a pity that translations cannot
bring out the hidden beauty of the original
language.
ക്വണദ്രത്നമന്ജീരപാദാരവിന്ദമ്
ലസന്മേഖലാചാരുപീതാമ്ബരാഢ്യമ് ।
മഹാരത്നഹാരോല്ലസത്കൌസ്തുഭാങ്ഗം
നദച്ചംചരീമംജരീലോലമാലമ് ॥ ൫ ॥
പാദാരവിന്ദമ് = the Lotus feet of the Lord,
ക്വണദ്-രത്ന-മന്ജീര = adorned by sweet jingling
precious-stone studded anklets,
ലസന്-മേഖലാ = with a glittering waistband,
ചാരു പീതാമ്ബരാഢ്യമ് = wearing a beautiful yellow
garment,
മഹാരത്നഹാരോല്ലസത് = brilliant with a great
gem-studded necklace,
കൌസ്തുഭാന്ഗമ് = with the most auspicious kaustubha
gem on His chest,
നദച്-ചംചരീ-മംജരീ-ലോലമാലമ് = adorned with
flower garlands with bees buzzing
around the flowers
shrI rAma'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.pItAmbara is also used as
a name for the Lord (one wearing the pItAmbara).
ലസച്ചന്ദ്രികാസ്മേരശോണാധരാഭമ്
സമുദ്യത്പതങ്ഗേന്ദുകോടിപ്രകാശമ് ।
നമദ്ബ്രഹ്മരുദ്രാദികോടീരരത്ന-
സ്ഫുരത്കാന്തിനീരാജനാരാധിതാന്ഘ്രിമ് ॥ ൬ ॥
ലസച്-ചന്ദ്രികാ-സ്മേര-ശോണാ-അധരാഭമ് =
With a smile like shining moonlight
playing on the beautiful red lips,
സമുദ്യത്-പതങ്ഗ-ഇന്ദു-കോടിപ്രകാശമ് =
With a brilliance unmatched by
millions of rising Suns and Moons,
ആരാധിതാന്ഘ്രിമ് =
With feet worshipped by,
സ്ഫുരത്-കാന്തി-നീരാജന =
the Arati (nIrAjana) in the form of
radiating lustre,
നമദ്-ബ്രഹ്മ-രുദ്രാദി-കോടീരരത്ന =
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 Arati of the radiating lustre
from the millions of gems adorning the crowns
of the prostrating brahma,rudra and other gods.
shrI rAma 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 tadbhAsayate sUryo na shashA~nkona pAvakaH |'
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 nIrAjana from the crowns of
prostrating gods is seen even in the shivanandalaharI
stotra of shrI shankara (verse 65).
'കോടീരോജ്ജ്വല-രത്ന-ദീപകലികാ-നീരാജനമ്
കുര്വതേ'।
The same has been used in shrI tyAgaraja's famous
krithi 'shambho mahAdeva'. 'sura-vrinda-kirITa-maNI-
vara-nIrajita-pada'. shrI tyAgarAja,one of the
Trinity of Carnatic music, was one of the greatest
composer-musicians of South Indian music.
പുരഃ പ്രാഞ്ജലീനാഞ്ജനേയാദിഭക്താന്
സ്വചിന്മുദ്രയാ ഭദ്രയാ ബോധയന്തമ് ।
ഭജേഽഹം ഭജേഽഹം സദാ രാമചന്ദ്രം
ത്വദന്യം ന മന്യേ ന മന്യേ ന മന്യേ ॥ ൭ ॥
ബോധയന്തമ് = Teaching (brahmavidyA)
ആഞ്ജനേയാദിഭക്താന് = A~njaneya and other devotees,
പ്രാഞ്ജലീന് = (who are) standing with hands folded,
പുരഃ = in the front,
ഭദ്രയാ സ്വചിന്മുദ്രയാ = with the auspicious
chinmudra (jnAna mudra),
ഭജേഽഹം = I worship,
രാമചന്ദ്രം = shrI rAmachandra,
സദാ = always,
ന മന്യേ = (O RAma) I will not think
ത്വദന്യം = of any other god apart from Thee.
shrI rAma is teaching brahmavidyA with the
chinmudra to shrI A~njaneya and other devotees who are
standing with folded hands. I worship Him again and again. O
RAma, I will not even think of anybody else (or any
other god/deity).
Let us meditate on this Divine Scene again.
shrI rAma 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.
A~njaneya and other devotees stand respectfully in
front of the Lord. shrI rAmachandra is imparting
brahma-vidyA to all the devotees with the most
auspicious chinmudra. O shrI rAma, I worship Thee
again and again. I will not even bring other thoughts
or gods to my mind.
The chinmudra or the jnAna 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.
shrI dakShiNAmUrti, shrI shAradAmba
and shrI sha~nkara are most well known for their
display of the chin-mudra.
The situation of shrI rAma imparting brahma-vidyA
is reminiscent of shrI dakShiNAmUrti, a
jnAna-avatAra of Lord shiva. A beautiful dhyAna shloka of
shrI dakShiNAmUrti is worth mentioning here.
മോഉന-വ്യാഖ്യാന-പ്രകടിത-പരബ്രഹ്മതത്ത്വം യുവാനമ് ।
വര്ഷിഷ്ഠ-അന്തേവസദ്-ഋഷി-ഗണൈരാവൃതം ബ്രഹ്മ-നിഷ്ഠൈഃ ॥
ആചാര്യേന്ദ്രം കരകലിത-ചിന്മുദ്ര-മാനന്ദരൂപമ്
സ്വാത്മാരാമം മുദിതവദനം ദക്ഷിണാമൂര്തിമീഡേ ॥
shrI dakShiNAmUrti teaches brahma-vidyA 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 AchArya s.His hand
displays the chinmudra. He is the embodiment of bliss
and is always happy within Himself. I bow to shrI
dakShiNAmUrti with the pleasant look on His face.
യദാ മത്സമീപം കൃതാന്തഃ സമേത്യ
പ്രചണ്ഡപ്രതാപൈര്ഭടൈര്ഭീഷയേന്മാമ് ।
തദാവിഷ്കരോഷി ത്വദീയം സ്വരൂപം
തദാപത്പ്രണാശം സകോദണ്ഡബാണമ് ॥ ൮ ॥
യദാ = when
മത്-സമീപമ് = near me
കൃതാന്തഃ = Lord Yama,
സമേത്യ = approaches,
പ്രചണ്ഡ-പ്രതാപൈര്-ഭടൈര് = with his attendants of
ferocious valour,
ഭീഷയേന്-മാമ് = frightening me,
തദാ-അവിഷ്കരോഷി = then you display,
ത്വദീയം സ്വരൂപം = your own form (as shrI rAma)
തദ്-ആപത്-പ്രണാശം = capable of destroying dangers,
സകോദണ്ഡബാണമ് = with your famous kodaNDa bow and
quiver of arrows.
O shrI rAma! 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.
shrI rAma is known as kodaNDa-pANi, the one holding
the kodaNDa bow. This bow was given by shrI agastya
to shrI rAma during His exile in the daNDaka forest.
The story of ajAmiLa in the shrImad-bhAgavata is
brought to mind by this shloka.
നിജേ മാനസേ മന്ദിരേ സംനിധേഹി
പ്രസീദ പ്രസീദ പ്രഭോ രാമചന്ദ്ര ।
സസൌമിത്രിണാ കൈകേയീനന്ദനേന
സ്വശക്ത്യാനുഭക്ത്യാ ച സംസേവ്യമാന ॥ ൯ ॥
നിജേ മാനസേ മന്ദിരേ = in the temple of my mind,
സംഇധേഹി = reside,
പ്രസീദ = be pleased,
പ്രഭോ രാമചന്ദ്ര = O Lord rAmachandra,
സസൌമിത്രിണാ = (who) by the son of sumitrA
(lakShmaNa),
കൈകേയീനന്ദനേന = by the son of kaikeyI (bharata),
സ്വശക്ത്യാ-അനുഭക്ത്യാ ച = with their ability and
devotion,
സംസേവ്യമാന = being served.
O Lord RAma, 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.
സ്വഭക്താഗ്രഗണ്യൈഃ കപീശൈര്മഹീശൈ-
രനീകൈരനേകൈശ്ച രാമ പ്രസീദ ।
നമസ്തേ നമോഽസ്ത്വീശ രാമ പ്രസീദ
പ്രശാധി പ്രശാധി പ്രകാശം പ്രഭോ മാമ്
॥ ൧൦ ॥
സ്വഭക്താഗ്രഗണ്യൈഃ =
with the foremost among Your devotees,
കപീശൈര്-മഹീശൈര്-അനീകൈര്-അനേകൈസ്ച്ച =
with the lords of the vAnaras, kings
with their armies and many others,
നമസ്തേ നമഃ-അസ്തു = Salutations unto You,
ഈശ രാമ = Supreme Lord, O rAma,
പ്രസീദ = be pleased towards me,
പ്രശാധി മാമ് = Instruct me,
പ്രകാശം = knowledge,
പ്രഭോ = O Lord.
O rAma, with Your foremost devotees the
vAnara-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 shAdhi is seen in the bhagavadgItA (II-7),
when arjuna asks shrI kRiShNa to 'shAdhi mAm tvAm
prapannam', that is, to instruct arjuna who had taken
refuge in Lord kRiShNa.
Is knowledge a right interpretation of the word
'prakAsha' ?
ത്വമേവാസി ദൈവം പരം മേ യദേകം
സുചൈതന്യമേതത്ത്വദന്യം ന മന്യേ ।
യതോഽഭൂദമേയം വിയദ്വായുതേജോ-
ജലോര്വ്യാദികാര്യം ചരം ചാചരം ച ॥ ൧൧ ॥
ത്വമ്-ഏവ-അസി = You are indeed,
പരം ദൈവം = the Supreme God,
മേ = my,
യത്-ഏകമ് = who is One,
അമേയം = the Boundless One or the Unknowable one,
സുചൈതന്യമ്-ഏതത് = this undifferentiated Consciousness,
ത്വദ്-അന്യമ് = Other than you,
ന മന്യേ = I do not regard (any one else),
യതോ-അഭൂത് = from where came to being,
വിയത്-വായു-തേജോ-ജല-ഉര്വ്യാദി-കാര്യം = the Cause of
Ether(space),Air,Light,Water and Earth,
ചരം = the mobile,
ചഽചരമ് = 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 shrI lalitA sahasranAma as
'j~nAna-j~nAtRi-j~neya-rUpA', of the form of
knowledge, the knower and the known.
നമഃ സച്ചിദാനന്ദരൂപായ തസ്മൈ
നമോ ദേവദേവായ രാമായ തുഭ്യമ് ।
നമോ ജാനകീജീവിതേശായ തുഭ്യം
നമഃ പുണ്ഡരീകായതാക്ഷായ തുഭ്യമ് ॥ ൧൨ ॥
നമഃ = Salutations,
തസ്മൈ = to Him,
സച്-ചിദ്-ആനന്ദ-രൂപായ =
(who is) of the form of Existence,
Consciousness and Bliss,
നമോ = Obeisances
തുഭ്യമ് = unto You,
ദേവദേവായ = the God of Gods,
രാമായ = O Lord RAma,
നമോ തുഭ്യമ് = I bow to You,
ജാനകീ-ജീവിതേശായ = (who is) the Lord of the life
of sItA mAtA,
നമഃ തുഭ്യം = I revere You,
പുണ്ഡരീക-ആയത-അക്ഷായ = who has large eyes like
the White Lotus.
O rAma, who are of the form of sacchidAnanda,
salutations to You.O God of Gods, shrI rAma,
obeisances unto You.O Lord, who are the beloved lord
of sItA mAta, I bow to You.O rAma, endowed with large
Lotus-like-eyes, I bow to You.
jAnakI is another name for sItA mAtA, as She is
the daughter of King Janaka.puNDarikAkSha is a name of the Lord
found in many texts.
നമോ ഭക്തിയുക്താനുരക്തായ തുഭ്യം
നമഃ പുണ്യപുഞ്ജൈകലഭ്യായ തുഭ്യമ് ।
നമോ വേദവേദ്യായ ചാദ്യായ പുംസേ
നമഃ സുന്ദരായേന്ദിരാവല്ലഭായ ॥ ൧൩ ॥
നമോ തുഭ്യമ് = I bow to You,
ഭക്തി-യുക്ത-അനുരക്തായ = who is attached to His
devotees,
നമഃ തുഭ്യമ് = I bow to You,
പുണ്യ-പുഞ്ജൈക-ലഭ്യായ =
who is attained only by a great amount of
puNya,
നമോ = Salutations (to)
വേദ-വേദ്യായ = Him known only through the Vedas,
ച-ആദ്യായ പുംസേ = to the Primordial puruSha,
നമഃ = Salutations (to)
സുന്ദരായ = the Handsome One,
ഇന്ദിരാ-വല്ലഭായ = who is the Lord of lakShmI.
I bow to You, O rAma, 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 lakShmI.
നമോ വിശ്വകര്ത്രേ നമോ വിശ്വഹര്ത്രേ
നമോ വിശ്വഭോക്ത്രേ നമോ വിശ്വമാത്രേ ।
നമോ വിശ്വനേത്രേ നമോ വിശ്വജേത്രേ
നമോ വിശ്വപിത്രേ നമോ വിശ്വമാത്രേ ॥ ൧൪ ॥
നമോ വിശ്വ-കര്ത്രേ =
Salutations to the Creator of the Universe,
നമോ വിശ്വഹര്ത്രേ =
Salutations to the Destroyer of the Universe,
നമോ വിശ്വഭോക്ത്രേ =
Salutations to the Enjoyer of the Universe,
നമോ വിശ്വമാത്രേ =
Salutations to the Measurer of the Universe,
നമോ വിശ്വനേത്രേ =
Salutations to the Guide of the Universe,
( നേതൃ/നേതാ means One who guides)
നമോ വിശ്വജേത്രേ =
Salutations to the Conqueror of the Universe,
നമോ വിശ്വപിത്രേ =
Salutations to the Father of the Universe,
നമോ വിശ്വമാത്രേ =
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.
shrImannArAyaNa in His trivikrama avatAra measured
the entire Universe in three footsteps. So He is
referred to as the measurer. He is described in the
puruSha sUkta as having 'atyatiSThaddashA~Ngulam',
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.
ശിലാപി ത്വദന്ഘ്രിക്ഷമാസങ്ഗിരേണു-
പ്രസാദാദ്ധി ചൈതന്യമാധത്ത രാമ ।
നരസ്ത്വത്പദദ്വന്ദ്വസേവാവിധാനാ-
ത്സുചൈതന്യമേതേതി കിം ചിത്രമദ്യ ॥ ൧൫ ॥
രാമ = O shrI rAma,
ശിലാപി = Even a stone,
ത്വദ്-അന്ഘ്രി-ക്ഷമാ-സങ്ഗിരേണു-പ്രസദാത്-ഹി =
just by the Blessing of the dust of Your
foot,
ചൈതന്യമ്-ആധത്ത = obtained Vitality.
നരഃ = A human,
ത്വത്-പാദ-ദ്വന്ദ്വ-സേവാ-വിധാനാത് =
By the dedicated Service of Your Feet,
സുചൈതന്യമേതി = will attain to the supreme
Consciousness
കിം = Where ?
ചിത്രമ്-അദ്യ = is the surprise.
O shrI rAma, 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.
shrI sha~nkara is referring to the story of satI
ahalyA in the rAmAyaNa. ahalyA was cursed by her
husband Sage goutama to become a rock. When shrI
rAma touched that rock with His feet, the rock came
back to life. That, is the power of the Divine Feet of
the Lord.
പവിത്രം ചരിത്രം വിചിത്രം ത്വദീയം
നരാ യേ സ്മരന്ത്യന്വഹം രാമചന്ദ്ര ।
ഭവന്തം ഭവാന്തം ഭരന്തം ഭജന്തോ
ലഭന്തേ കൃതാന്തം ന പശ്യന്ത്യതോഽന്തേ ॥ ൧൬ ॥
രാമചന്ദ്ര = O shrI rAmachandra
യേ നരാ = beings who
സ്മരന്തി-അന്വഹം = remember everyday
ത്വദീയം = Your
പവിത്രം = Holy
ചരിത്രം = deeds/story,
വിചിത്രം = which is full of wonders,
ഭവന്തം = You,
ഭവാന്തം = the destroyer of miseries of SamsAra,
ഭരന്തം = support (N),
ഭജന്തഃ = who worship,
ലഭന്തേ = (They) obtain,
അന്തേ = at the time of Death,
ന പശ്യന്തി = they do not see,
അതഃ = therefore,
കൃതാന്തം = Lord Yama.
O shrI rAmachandra, those beings who constantly
remember Your Holy and wonderful deeds, obtain You,
who are the destroyer of the samsAra-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
gItA (9:22) :
'അനന്യാശ്ചിന്തയന്തോ മാം യേ ജനാഃ പര്യുപാസതേ ।
തേഷാം നിത്യാഭിയുക്താനാം യോഗക്ഷേമം വഹാമ്യഹമ് ॥'
സ പുണ്യഃ സ ഗണ്യഃ ശരണ്യോ മമായം
നരോ വേദ യോ ദേവചൂഡാമണിം ത്വാമ് ।
സദാകാരമേകം ചിദാനന്ദരൂപം
മനോവാഗഗമ്യം പരന്ധാമ രാമ ॥ ൧൭ ॥
സ പുണ്യഃ = He is the most fortunate,
സ ഗണ്യഃ = He is the most well respected,
നരോ = that being
യോ = who
വേദ = knows (or considers)
ത്വാമ് = You
ദേവചൂഡാമണിം = the foremost among the devas,
സദാകാരമ് = of the form of sat,
ഏകം = one without a second,
ചിദാനന്ദരൂപം = of the form of chit and Ananda,
മനോവാഗ്-അഗമ്യം = who is beyond the mind and speech,
പരന്ധാമ = the supreme destination (or the abode of mokSha) (as)
മമ അയമ് = he is my
ശരണ്യോ = Refuge
O Lord rAma, You are the supreme destination. The devotee
who considers You, who are of the form of sat, chit and Ananda,
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 'നരോ വേദ യേ ദേവചൂഡാമണിം താമ്'।
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.
പ്രചണ്ഡപ്രതാപപ്രഭാവാഭിഭൂത-
പ്രഭൂതാരിവീര പ്രഭോ രാമചന്ദ്ര ।
ബലം തേ കഥം വര്ണ്യതേഽതീവ ബാല്യേ
യതോഽഖണ്ഡി ചണ്ഡീശകോദണ്ഡദണ്ഡഃ ॥ ൧൮ ॥
പ്രഭോ രാമചന്ദ്ര = O Lord rAmachandra,
പ്രചണ്ഡ-പ്രതാപ-പ്രഭാവ = With most ferocious valor
അഭിഭൂത-പ്രഭൂത-അരി = having defeated all the enemies
വീര = the brave one,
അതീവ ബലമ് തേ = Your tremendous might,
കഥമ് = How
വര്ണ്യതേ = (can it be) described,
യതഃ = Because
ബാല്യേ = in Your childhood
അഖണ്ഡി = broken into pieces,
ചണ്ഡീശ-കോദണ്ഡ-ദണ്ഡഃ = the bow of Lord shiva.
O Lord rAma, 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 sItA mAtA. During the svayamvara of sItA-mAtA, when
all others struggled to even lift that bow, Lord rAma, while
attempting to string the bow, broke it.
ദശഗ്രീവമുഗ്രം സപുത്രം സമിത്രം
സരിദ്ദുര്ഗമധ്യസ്ഥരക്ഷോഗണേശമ് ।
ഭവന്തം വിനാ രാമ വീരോ നരോ വാ-
ഽസുരോ വാഽമരോ വാ ജയേത്കസ്ത്രിലോക്യാമ് ॥ ൧൯ ॥
രാമ = O shrI rAma,
ദശഗ്രീവമുഗ്രമ് = the fearsome ten-faced-one (Ravana)
സപുത്രമ് = with his sons,
സമിത്രമ് = and friends,
സരിദ്-ദുര്ഗ-മധ്യസ്ഥ-രക്ഷോഗണേശമ് = who was the leader of the
rakShasas in the fortress in the middle of the ocean,
ഭവന്തം വിനാ = Apart from You,
കഃ വീരോ = who is the brave one,
ത്രിലോക്യാമ് = in the three worlds,
ജയേത് = (who) could have won,
നരോ വാ = be it a man,
അസുരോ വാ = or an asura
അമരോ വാ = or a deva.
rAvaNa, the fearsome ten-headed-one, was the king of the rAkShasas
in the strong fortress protected by the ocean. He had able support in
his powerful sons and friends.O rAma, 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 shrI rAma is praised here.
സദാ രാമ രാമേതി രാമാമൃതം തേ
സദാരാമമാനന്ദനിഷ്യന്ദകന്ദമ് ।
പിബന്തം നമന്തം സുദന്തം ഹസന്തം
ഹനൂമന്തമന്തര്ഭജേ തം നിതാന്തമ് ॥ ൨൦ ॥
സദാ = always
രാമ രാമേതി = as rAma rAma
തേ = Your
രാമാമൃതമ് = the nectar of the name of rAma
സദാരാമമ് = which is an eternal delight
ആനന്ദ-നിഷ്യന്ദ-കന്ദമ് = being the Source of the flow of Bliss,
പിബന്തമ് = savouring (drinking)
നമന്തം = prostrating
സുദന്തം = endowed with good teeth
ഹസന്തം = smiling
ഹനൂമന്തമ് = Lord hanuman, or the one with the Great Jaw
അന്തഃ ഭജേ = I worship within
നിതാന്തമ് = intensely
O rAma, 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 rAma, 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.
യത്ര യത്ര രഘുനാഥകീര്തനം
തത്ര തത്ര കൃത-മസ്തകാഞ്ജലിമ് ।
ബാഷ്പവാരിപരിപൂര്ണ-ലോചനം
മാരുതിമ് നമത രാക്ഷസാന്തകമ് ॥
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.
സദാ രാമ രാമേതി രാമാമൃതമ് തേ
സദാരാമമാനന്ദനിഷ്യന്ദകന്ദമ് ।
പിബന്നന്വഹം നന്വഹം നൈവ മൃത്യോ-
ര്ബിഭേമി പ്രസാദാദസാദാത്തവൈവ ॥ ൨൧ ॥
സദാ = Always
രാമ രാമേതി = As rAma rAma
തേ = Your
രാമാമൃതമ് = nectar of Your Name
സദാരാമമ് = an Eternal Delight
ആനന്ദ-നിഷ്യന്ദകന്ദമ് =
the Source of the Flow of Bliss,
പിബന്ന് = drinking
അന്വഹം = always
നനു = truly
അഹം = I
നൈവ = never
മ്രിത്യോഃ-ബിഭേമി = will be scared of Death
പ്രസാദാത് = by the Blessing
അസാദാത്।ത് = imperishable
തവൈവ = 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.
അസീതാസമേതൈരകോദണ്ഡഭൂശൈ-
രസൌമിത്രിവന്ദ്യൈരചണ്ഡപ്രതാപൈഃ ।
അലങ്കേശകാലൈരസുഗ്രീവമിത്രൈ-
രരാമാഭിധേയൈരലമ് ദേവതൈര്നഃ ॥ ൨൨ ॥
അസീടാ-സമേതൈഃ = By them who are without sItA,
അകോദന്ഡ-ഭൂശൈഃ = By them who are unadorned by the Bow,
അസൌമിത്രിവന്ദ്യൈഃ = By them who are not revered by the
son of Sumitra (LakShmaNa or Shatrughna),
അചണ്ഡപ്രതാപൈഃ = By them who are not of terrific valor,
അലങ്കേശകാലൈഃ = By them who are not the Death of the Lord of Lanka,
അസുഗ്രീവമിത്രൈഃ = By them who are not the friends of sugrIva,
അരാമാഭിദേയൈഃ = By them who are not known by the name of RAma,
ദേവതൈര് = by such gods,
അലമ് = (it is) Enough,
നഃ = for us.
We have many gods, who are without consorts like sItA, 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 SugrIva and who do not have the name of rAma.
Enough of all such gods. shrI rAma 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 sugrIva and most importantly are not known by
the Holy name of rAma ! 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, shrI
rAma's great qualities are described here.
അവീരാസനസ്ഥൈരചിന്മുദ്രികാഢ്യൈ-
രഭക്താഞ്ജനേയാദിതത്ത്വപ്രകാശൈഃ ।
അമന്ദാരമൂലൈരമന്ദാരമാലൈ-
രരാമാഭിധേയൈരലമ് ദേവതൈര്നഃ ॥ ൨൩ ॥
അവീരസനസ്ഥൈഃ = who are not seated in the vIrAsana posture,
അചിന്മുദ്രികാഢ്യൈഃ = who do not carry the pose of chinmudra,
അഭക്ത-ആഞ്ജനേയ-ആദി-തത്ത്വപ്രകാശൈഃ =
who do not expound the Truth to
Anjaneya and other devotees,
അമന്ദാരമൂലൈഃ = who do not rest at the feet of the
mandAra mountain tree,
അമന്ദാരമാലൈഃ = who are not adorned by the garland of
mandAra flowers,
അരാമാഭിധേയൈഃ = who are not known by the name of rAma,
ദേവതൈഃ = (such) gods,
അലം = enough
നഃ = 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?
അസിന്ധുപ്രകോപൈരവന്ദ്യപ്രതാപൈ-
രബന്ധുപ്രയാണൈരമന്ദസ്മിതാഢ്യൈഃ ।
അദണ്ഡപ്രവാസൈരഖണ്ഡപ്രബോധൈ-
രരാമഭിദേയൈരലമ് ദേവതൈര്നഃ ॥ ൨൪ ॥
അസിന്ധുപ്രകോപൈഃ = by them who are not sindhuprakopa
[സിന്ധുപ്രകോപഃ = who made the Ocean the target of His Anger]
അവന്ദ്യപ്രതാപൈഃ = by them who are not vandya pratApa,
[വന്ദ്യപ്രതാപഃ = One who is worshipped because of His valor]
അബന്ധുപ്രയാണൈഃ = by them who are not bandhuprayANa,
[ബന്ധുപ്രയാണഃ = One who traveled because of (or with) relatives]
അമന്ദസ്മിതാഢ്യൈഃ = by them who are not mandasmitADhya
[മന്ദസ്മിതാഢ്യ = One who bears a mild smile]
അദണ്ഡപ്രവാസൈഃ = by them who are not daNDapravAsa
[ദണ്ഡപ്രവാസ = One who travelled in the daNDaka forest]
അഖന്ഡപ്രബോധൈഃ = by them who are not khaNDaprabodha,
[ഖണ്ഡപ്രബോധ = khaNDAt prabodhayati : One who revives people from
defects like janma, mRityu, jarA, vyAdhi]
അരാമാഭിദേയൈഃ = by them who are not known as rAma,
ദേവതൈഃ = by such deities,
അലമ് = Enough
നഃ = 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.
ഹരേ രാമ സീതാപതേ രാവണാരേ
ഖരാരേ മുരാരേഽസുരാരേ പരേതി ।
ലപന്തം നയന്തം സദാകാലമേവ
സമാലോകയാലോകയാശേഷബന്ധോ ॥ ൨൫ ॥
ഹരേ = O Hari,
രാമ = O Lord rAma,
സീതപതേ = O Consort of sItA,
രാവണാരേ = the enemy of rAvaNa,
ഖരാരേ = the foe of khara,
മുരാരേ = the destroyer of mura,
അസുരാരേ = the foe of the asuras,
പര ഇതി = As the Supreme one
ലപന്തമ് = Uttering,
സദാകാലമേവ നയന്തമ് = spending all my time,
സമാലോകയ ആലോകയ = Cast your auspicious glance (on me)
അശേഷബന്ധോ = 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.
നമസ്തേ സുമിത്രാസുപുത്രാഭിവന്ദ്യ
നമസ്തേ സദാ കൈകയീനന്ദനേഡ്യ ।
നമസ്തേ സദാ വാനരാധീശവന്ദ്യ
നമസ്തേ നമസ്തേ സദാ രാമചന്ദ്ര ॥ ൨൬ ॥
നമസ്തേ = Salutations unto Thee,
സുമിത്രാ-സുപുത്ര-അഭിവന്ദ്യ = who art worshipped by the sons of Sumitra
(LakShmaNa and shatRighna)
നമസ്തേ = Salutations unto Thee,
സദാ കൈകയീനന്ദനേഡ്യ = who ever art worthy of praise by the son of
kaikeyI(bharata)
നമസ്തേ = Salutations unto Thee,
സദാ വാനരാധീശവന്ദ്യ = who art ever prostrated by the Lord of the
vAnaras,(sugrIva)
സദാ നമസ്തേ നമസ്തേ = Salutations, ever Salutations unto thee !
രാമചന്ദ്ര = 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!
പ്രസീദ പ്രസീദ പ്രചണ്ഡപ്രതാപ
പ്രസീദ പ്രസീദ പ്രചണ്ഡാരികാല ।
പ്രസീദ പ്രസീദ പ്രപന്നാനുകമ്പിന്
പ്രസീദ പ്രസീദ പ്രഭോ രാമചന്ദ്ര ॥ ൨൭ ॥
പ്രസീദ പ്രസീദ = Be Propitious !
പ്രചണ്ഡ-പ്രതാപ = O one with Terrific valor !
പ്രചണ്ഡ-അരി-കാല = O the Death of Violent foes !
പ്രപന്ന-അനുകമ്പിന് = O the one compassionate towards those who seek
refuge !
പ്രഭോ രാമചന്ദ്ര = 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!
ഭുജങ്ഗപ്രയാതം പരം വേദസാരം
മുദാ രാമചന്ദ്രസ്യ ഭക്ത്യാ ച നിത്യമ് ।
പഠന് സന്തതം ചിന്തയന് സ്വാന്തരങ്ഗേ
സ ഏവ സ്വയമ് രാമചന്ദ്രഃ സ ധന്യഃ ॥ ൨൮ ॥
ഭുജങ്ഗപ്രയാതമ് = This bhujanga-prayAta stotra,
പരമ് = which is holy
വേദസാരമ് = which is the essence of the vedas,
മുദാ = Endowed with happiness,
ച രാമചന്ദ്രസ്യ ഭക്ത്യാ = and devotion towards shrI rAma,
നിത്യമ് = always (or everyday)
പഠന് = the one who reads or chants,
സന്തതമ് = always,
ചിന്തയന് = Thinking or meditating
സ്വ-അന്തരങ്ഗേ = within Oneself,
സ ഏവ = He alone
രാമചന്ദ്രഃ = (becomes) shrI rAmachandra,
സ ധന്യഃ = 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.
॥ ഇതി ശ്രീശങ്കരാചാര്യവിരചിതമ്
ശ്രീരാമഭുജങ്ഗപ്രയാതസ്തോത്രമ് സമ്പൂര്ണമ്॥
|| Thus completes the rAmabhujanga stotra composed by shrI shankarAchArya ||
॥ ഓം ശ്രീ-സീതാ-ലക്ഷ്മണ-ഭരത-ശതൃഘ്ന-ഹനൂമത്സമേത
-ശ്രീരാമചന്ദ്രപരബ്രഹ്മാര്പണമസ്തു ॥
Encoded by Raghavendra Hebbalalu hs\_raghavendra at yahoo.com
Please send corrections to sanskrit@cheerful.com
Last updated ത്oday
http://sanskritdocuments.org
Rama Bhujanga Stotram Lyrics in Malayalam PDF
% File name : raamabhujanga.itx
% Category : bhujanga
% Location : doc\_raama
% Author : Vedic tradition
% Language : Sanskrit
% Subject : philosophy/hinduism
% Transliterated by : Raghavendra Hebbalalu
% Proofread by : Raghavendra Hebbalalu
% Latest update : March 15, 2001
% Send corrections to : Sanskrit@cheerful.com
% Site access : http://sanskritdocuments.org
%
% This text is prepared by volunteers and is to be used for personal study
% and research. The file is not to be copied or reposted for promotion of
% any website or individuals or for commercial purpose without permission.
% Please help to maintain respect for volunteer spirit.
%
% File name : raamabhujanga.itx
% Category : bhujanga
% Location : doc\_raama
% Author : Vedic tradition
% Language : Sanskrit
% Subject : philosophy/hinduism
% Transliterated by : Raghavendra Hebbalalu
% Proofread by : Raghavendra Hebbalalu
% Latest update : March 15, 2001
% Send corrections to : Sanskrit@cheerful.com
% Site access : http://sanskritdocuments.org
%
% This text is prepared by volunteers and is to be used for personal study
% and research. The file is not to be copied or reposted for promotion of
% any website or individuals or for commercial purpose without permission.
% Please help to maintain respect for volunteer spirit.
%
We acknowledge well-meaning volunteers for Sanskritdocuments.org and other sites to have built the collection of Sanskrit texts.
Please check their sites later for improved versions of the texts.
This file should strictly be kept for personal use.
PDF file is generated [ October 13, 2015 ] at Stotram Website
Please check their sites later for improved versions of the texts.
This file should strictly be kept for personal use.
PDF file is generated [ October 13, 2015 ] at Stotram Website