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Viniyogaḥ: Of this Śrīrāmarakṣāstotra mantra, Budhakauśika (Viśvāmitra) is the Ṛṣi, Śrī Sītārāmacandra the deity (Devatā), Anuṣṭup the metre, Sītā the power (Śakti), Śrīmān Hanumān the pillar (Kīlaka), for the pleasure of Śrīrāmacandra is the engagement in chanting the Rāmarakṣāstotra.
Dhyānam: (One should) meditate upon Rāmacandra, Whose long arms reach his knees, Who holds an arrow and bow, Who is seated in the Baddhapadmāsana,1 Who is covered with yellow clothes, Whose eyes compete with the petals of a newly bloomed lotus, Who is delighted, Whose eyes are fixed upon the lotus face of Sītā seated on his left side, Who has the resemblance of a cloud, Who is made brilliant with various ornaments, on Whom my attention is fixed, and Who wears large locks of matted hair (as worn by ascetics).
Stotram: The acts of Rāma, the lord of the clan of Raghu, have a billion extents. Each and every alphabet (of the story Rāma) destroys great sins of men.
After meditating on Rāma — Who is dark complexioned like the blue lotus (Nīlakamala), Whose eyes are like lotuses, to Whom Sītā and Lakṣmaṇa are adjacent, Who is adorned by the crown of matted hair, Who has bow and arrow with sword and quiver in his hands, Who is the cause of death of the nocturnal demons, Who is manifested by his own sport (Līlā) to protect the world, Who is unborn and omnipresent — the wise (man) should read the Rāmarakṣā which is the destroyer of sins and which grants all wishes. May the descendant of Raghu protect my skull, and the son of Daśaratha my forehead.[2—4]
May the son of Kauśalyā guard the eyes, and the favourite of Viśvāmitra the ears. May the defender of sacrifices (Yajñas) protect the nose, and He Who is affectionate towards Lakṣmaṇa guard the mouth. May the treasure of knowledge protect the tongue, and He Who is extolled by Bharata protect the neck. May the bearer of divine weapons protect the shoulders, and the breaker of the bow of Śiva protect the arms.[5—6]
May the husband of Sītā protect the hands, and the conqueror of the son of Jamadagni (Paraśurāma) protect the chest. May the destroyer of Khara protect the stomach, and the refuge of Jāmbavān the navel. May the master of Sugrīva protect the waist, the lord of Hanumān the hip joints. May the destroyer of lineage of evil demons and the best among the progeny of Raghu protect the thighs.[7—8]
May the builder of the bridge (to Laṅkā) protect the knees, and the killer of ten-headed Rāvana protect the shanks. May the bestower of fortunes on Vibhīṣaṇa protect the feet, and may Rāma protect the entire body. The virtuous who reads this Rakṣā which has the might of Rāma, gets a long-life, happiness, son, victory and modesty.[9—10]
Those (invisible powers) which roam around in the netherworld (Pātāla), on the earth’s surface and in the sky, and those (powers) which move incognito are not even able to sight a man protected by (reciting) the names of Rāma. O Rāma, O Rāmabhadra, O Rāmacandra, reciting thus, a man is not smeared by sins, and he obtains (both) worldly enjoyment and liberation.[11—12]
He who memorizes this Rāmarakṣāstotra, protected by the name of Rāma which is the one all-conquering Mantra, has all (eight) Siddhis2 in his hands. He who commits to memory this armor of Rāma called Vajrapañjara, his commands are unimpeded, and he gets victory and bliss everywhere.[13—14]
Just as Śiva instructed this Rāmarakṣā in (his) dream, the arisen Budhakauśika wrote in the morning. Our all-pervading lord is the prosperous Rāma,3 Who is the grove of Kalpavṛkṣas, the termination of all distresses, and the delight of the three worlds.[15—16]
May these Rāma and Lakṣmaṇa — Who are youthful, Who are rich with handsome form, Who are delicately young, Who have great strength, Who have large eyes like the white lotus, Who have the bark of trees and black skin of deer as their clothes, Who are on a diet of fruits and root, Who are patient, Who are ascetics, Who are practising celibacy, Who are the sons of Daśaratha, Who are brothers, Who are the refuge of all beings, Who are the most superior among all bow-bearers (archers), Who are the slayers of the demon clans, and Who are the best among descendants of Raghu — (may they) protect us.[17—19]
May Rāma and Lakṣamaṇa — Who hold strung (ready to shoot) bows, Who touch (keep in hand) arrows, Who are with quivers which never run out of arrows — (may they) always move in front of the path for my protection. May Rāma — Who is ever prepared, Who wears an armour, Who has a sword (in hand), Who holds bow and arrows, Who is young, and Who is with Lakṣmaṇa — (may He) go (in front) and guard my wishes.[20—21]
(Rāma says that) Rāma, Dāśarathi (son of Daśaratha), Śūra (brave), Lakṣmaṇānucara (followed by Lakṣamaṇa), Balī (powerful), Kākutstha (descendant of king Kakutstha), Puruṣa (the Supreme Ātman), Pūrṇa (complete and perfect), Kausalyeya (son of Kausalyā), Raghūttama (the best among the descendants of Raghu), Vedāntavedya (Who can be known through Vedānta), Yajñeśa (the lord of all sacrifices), Purāṇapuruṣottama (the best of men described in the Purāṇas), Jānakīvallabha (the consort of Sītā), Śrīmān (prosperous or with Sītā), Aprameyaparākrama (having immeasurable heroism) — chanting thus these names, my devotee Who is accompanied with faith, undoubtedly obtains more virtues than those of the Aśvamedha sacrifice.[22—24]
They who extol Rāma — Who is dark as the blades of the Dūrvā grass (Cynodon dactylon), Whose eyes are like lotuses, and Who has yellow clothes — by divine names are not mundane men (do not go through cycles of birth and death). I venerate Rāma — Who is the elder brother of Lakṣamaṇa, Who is the eminent descendent of Raghu, Who is the husband of Sītā, Who is handsome, Who is the progeny of Kakutstha, Who is the sea of compassion, Who is the treasure of virtues, Who is very dear to sages,4 Who is righteous, Who is the king of kings, Who is true to his promises (words), Who is the son of Daśaratha, Who is dark-complexioned, Whose appearance is calm and tranquil, Who is the delight of the people (or delight of the world), Who is the ornament of the race of Raghu, Who is a descendent of Raghu, and Who is the enemy of Rāvaṇa.[25—26]
Salutation to Rāma, to Rāmabhadra, to Rāmacandra, to the creator, to the lord of the race of Raghu, to the master, to the husband of Sītā. O Śrīrāma, O Rāma, Who is the delight and descendent of Raghu, O Rāma, O Rāma! O Śrīrāma, O Rāma, Who is the elder brother of Bharata, O Rāma, O Rāma! O Śrīrāma, O Rāma, Who is firm in battles, O Rāma, O Rāma! O Śrīrāma, O Rāma! Be my place of refuge, O Rāma, O Rāma![27—28]
I think of the feet of Śrīrāmacandra with my mind, I praise the feet of Śrīrāmacandra with my voice, I bow to the feet of Śrīrāmacandra with my head,5 I take the refuge of the feet of Śrīrāmacandra.
Rāma is my mother, Rāma is my father, Rāma is my master, Rāma is my friend. Rāma the compassionate is my everything, I don’t know anybody else, do not know at all, do not know. I worship that Rāma, on Whose right is Lakṣamaṇa and on Whose left is the daughter of Janaka (Sītā), and in front of Whom is Hanumān.[30—31]
I take the refuge of that Śrīrāmacandra Who is the delight of people (or world), Who is patient in stage of battle, Whose eyes are like lotuses, Who is the master of the race of Raghu, Who is composed of compassion and Who is the origin of compassion.I take the refuge of Hanumān, the messenger of Śrīrāma, Who has the speed of the mind, Whose swiftness is comparable to the wind, Who has conquered his senses, Who is the most excellent amongs the learned, Who is the son of Vāyu, and Who is the chief of the army of monkeys. [32—33]
I venerate the cuckoo Vālmīki, Who melodiously coos the sweetly sounding Rāma, O Rāma, seated on the branch of poetry. Again and again I bow to Śrīrāma, Who is the remover of all misfortunes, Who is the granter of all riches, and Who is pleasant to the world. O Rāma, O Rāma — this cry is the act of roasting the seed of the world (birth and death and the cycle of karma), it is the procurement of happiness and fortunes, and it is the threatener of the messengers of Yama, the god of death.[34—36]
Rāma, the jewel among kings, is ever conquering. I sing to Rāma, the master of Lakṣmī. The armies of nocturnal demons were struck down by Rāma. Salutations for that Rāma. There is no ultimate refuge superior than Rāma. I am the slave of Rāma. May my mind be always dissolve in (the thought of) Rāma. Redeem me O Rāma!6
(Śiva tells Pārvatī) O the delight of my mind! O one having the best face! I delight in the pleasant (name of) Rāma — O Rāma, O Rāma, O Rāma — thus. It (each recitation of the name of Rāma) is comparable to (reciting) the Viṣṇusahasranāma.
Thus ends the Śrīrāmarakṣāstotra composed by the sage Śrībudhakauśika.
1 Alternately, Who is seated assuming the Padmāsana.
2 The eight siddhis defined in Yogasūtra of Patañjali are aṇimā, laghimā, prāpti, prākāmya, mahimā, īśitva, vaśitva and kāmāvasāyitā.
3 Alternately, our all-pervading lord is Rāma with Sītā.
4 Additionally, by the Bahuvrīhi Samāsa, also meaning ‘‘to Whom sages are very dear.’’
5 This is manasā, vācā, karmaṇā upāsanā, or service with mind, voice and action.
6 This śloka has the singular (ekavacana) forms of the word Rāma in all the eight cases (vibhakti) of the Saṁskṛta language.
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