.. রামভুজংগ স্তোত্র ..
বিশুদ্ধং পরং সচ্চিদানন্দরূপম্
গুণাধারমাধারহীনং বরেণ্যম্ |
মহান্তং বিভান্তং গুহান্তং গুণান্তং
সুখান্তং স্বযং ধাম রামং প্রপদ্যে || ১ ||
বিশুদ্ধম্ = the Purest,
পরম্ = the greatest,
সচ্চিদান্দরূপম্ = Of the form of Truth,Consciousness and Bliss,
গুণাধারম্ = the repository of the
anantha(infinite) kalyANa(good) guNas(qUalities),
আধারহীনম্ = without any support (He is the ultimate support;
there is no one else to support Him)
বরেণ্যম্ = One who is most revered,
মহান্তম্ = The All pervading,
বিভান্তম্ = the resplendent one,
গুহান্তম্ = shining in the hearts of all beings,
গুণান্তং = in whom the guNas of sattva, rajas and tamas end,
সুখান্তম্ = free of all materialistic pleasures,
স্বযম্ধাম = He who has Himself as the support,
রামম্ = (in) that Raama,
প্রপদ্যে = 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.
শিবং নিত্যমেকং বিভুং তারকাখ্যং
সুখাকারমাকারশূন্যং সুমান্যং |
মহেশং কলেশং সুরেশং পরেশং
নরেশং নিরীশং মহীশং প্রপদ্যে || ২ ||
শিবং = the most auspicious,(1)
নিত্যং = eternal,
একং = the one without a second,
বিভুং = all pervading,
তারকাখ্যং = Deliverer,saviour of all the worlds,
সুখাকারম্ = the embodiment of bliss,
আকারশূন্যং = devoid of any form,
সুমান্যং = well respected,
মহেশং = the great lord,(1)
কলেশং = master of all the arts, (kalas),
সুরেশং = lord of all the suras (gods),
পরেশং = the greatest Lord, (parameshvara),
নরেশং = Lord of all human beings (2),
নিরীশং = without any other Lord, (3)
মহীশং = mahii (earth) + iishaM (Lord), lord of the world
প্রপদ্যে = 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
শিবায বিষ্ণুরূপায শিবরূপায বিষ্ণবে |
শিবস্য হৃদযম্ বিশ্ণু বিষ্ণোশ্চ হৃদযম্ শিবঃ ||
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’.
যদাবর্ণযত্কর্ণমূলেঽন্তকালে
শিবো রাম রামেতি রামেতি কাশ্যাম্ |
তদেকং পরং তারকব্রহ্মরূপং
ভজেঽহং ভজেঽহং ভজেঽহং ভজেঽহম্ || ৩ ||
যত্ = That (which)
কাশ্যাম্ = in kaashi (vaaraaNasi),
অন্তকালে = at the time of Death,
কর্ণমূলে = in ones ears,
শিবঃ = Lord Shiva,
রাম রামেতি রামেতি = as raama raama raama
আবর্ণযত্ = whispered (described)
তত্ = That form which is
একম্ = Undivided,
পরম্ = the greatest
তারকব্রহ্মরূপম্ = of the form of taarakabrahma
(rescuing devotees from the ocean of samsaara (the ephemeral world))
ভজেঽহং = 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
শ্রীরামরামরামেতি রমে রামে মনোরমে |
সহস্রনাম তত্তুল্যং রাম নাম বরাননে ||
The thousand names of Lord VishhNu are equivalent to
one raama naama recited as “shrii raama raama …”.
মহারত্নপীঠে শুভে কল্পমূলে
সুখাসীনমাদিত্যকোটিপ্রকাশম্ |
সদা জানকীলক্ষ্মণোপেতমেকং
সদা রামচন্দ্রম্ ভজেঽহং ভজেঽহম্ || ৪ ||
মহারত্নপীঠে = On a great gem-studded throne,
শুভে কল্পমূলে = Under the most auspicious kalpavriksha,
(the celestial wish-fulfilling tree)
সুখাসীনম্ = seated comfortably,
আদিত্যকোটিপ্রকাশম্ = with the effulgence of
millions of Suns,
সদা জানকীলক্ষ্মণোপেতম্ = ever accompanied by
jaanakii (siita) and lakshmaNa,
একং = one without a second,
সদা = Always,
রামচন্দ্রম্ = Sri Raamachandra (His face compared
to the poetically cool moon),
ভজেঽহং = 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.
ক্বণদ্রত্নমন্জীরপাদারবিন্দম্
লসন্মেখলাচারুপীতাম্বরাঢ্যম্ |
মহারত্নহারোল্লসত্কৌস্তুভাঙ্গং
নদচ্চংচরীমংজরীলোলমালম্ || ৫ ||
পাদারবিন্দম্ = the Lotus feet of the Lord,
ক্বণদ্- রত্ন- মন্জীর = adorned by sweet jingling
precious-stone studded anklets,
লসন্- মেখলা = with a glittering waistband,
চারু পীতাম্বরাঢ্যম্ = wearing a beautiful yellow
garment,
মহারত্নহারোল্লসত্ = brilliant with a great
gem-studded necklace,
কৌস্তুভান্গম্ = with the most auspicious kaustubha
gem on His chest,
নদচ্- চংচরী- মংজরী- লোলমালম্ = 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).
লসচ্চন্দ্রিকাস্মেরশোণাধরাভম্
সমুদ্যত্পতঙ্গেন্দুকোটিপ্রকাশম্ |
নমদ্ব্রহ্মরুদ্রাদিকোটীররত্ন-
স্ফুরত্কান্তিনীরাজনারাধিতান্ঘ্রিম্ || ৬ ||
লসচ্- চন্দ্রিকা- স্মের- শোণা- অধরাভম্ =
With a smile like shining moonlight
playing on the beautiful red lips,
সমুদ্যত্- পতঙ্গ- ইন্দু- কোটিপ্রকাশম্ =
With a brilliance unmatched by
millions of rising Suns and Moons,
আরাধিতান্ঘ্রিম্ =
With feet worshipped by,
স্ফুরত্- কান্তি- নীরাজন =
the aarati (niiraajana) in the form of
radiating lustre,
নমদ্- ব্রহ্ম- রুদ্রাদি- কোটীররত্ন =
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).
‘ কোটীরোজ্জ্বল-রত্ন-দীপকলিকা-নীরাজনম্
কুর্বতে’ .
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.
পুরঃ প্রাঞ্জলীনাঞ্জনেযাদিভক্তান্
স্বচিন্মুদ্রযা ভদ্রযা বোধযন্তম্ |
ভজেঽহং ভজেঽহং সদা রামচন্দ্রং
ত্বদন্যং ন মন্যে ন মন্যে ন মন্যে || ৭ ||
বোধযন্তম্ = Teaching (brahmavidyaa)
আঞ্জনেযাদিভক্তান্ = aa~njaneya and other devotees,
প্রাঞ্জলীন্ = (who are) standing with hands folded,
পুরঃ = in the front,
ভদ্রযা স্বচিন্মুদ্রযা = with the auspicious
chinmudra (jnaana mudra),
ভজেঽহং = I worship,
রামচন্দ্রং = shrii raamachandra,
সদা = always,
ন মন্যে = (O Raama) I will not think
ত্বদন্যং = 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.
মোউন-ব্যাখ্যান-প্রকটিত-পরব্রহ্মতত্ত্বং যুবানং |
বর্ষিষ্ঠ-অন্তেবসদ্-ঋষি-গণৈরাবৃতং ব্রহ্ম-নিষ্ঠৈঃ ||
আচার্যেন্দ্রং করকলিত-চিন্মুদ্র-মানন্দরূপম্
স্বাত্মারামং মুদিতবদনং দক্ষিণামূর্তিমীডে ||
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.
যদা মত্সমীপং কৃতান্তঃ সমেত্য
প্রচণ্ডপ্রতাপৈর্ভটৈর্ভীষযেন্মাম্ |
তদাবিষ্করোষি ত্বদীযং স্বরূপং
তদাপত্প্রণাশং সকোদণ্ডবাণম্ || ৮ ||
যদা = when
মত্- সমীপম্ = near me
কৃতান্তঃ = Lord Yama,
সমেত্য = approaches,
প্রচণ্ড- প্রতাপৈর্- ভটৈর্ = with his attendants of
ferocious valour,
ভীষযেন্- মাম্ = frightening me,
তদা- অবিষ্করোষি = then you display,
ত্বদীযং স্বরূপং = your own form (as shrii raama)
তদ্- আপত্- প্রণাশং = capable of destroying dangers,
সকোদণ্ডবাণম্ = 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.
নিজে মানসে মন্দিরে সংনিধেহি
প্রসীদ প্রসীদ প্রভো রামচন্দ্র |
সসৌমিত্রিণা কৈকেযীনন্দনেন
স্বশক্ত্যানুভক্ত্যা চ সংসেব্যমান || ৯ ||
নিজে মানসে মন্দিরে = in the temple of my mind,
সংইধেহি = reside,
প্রসীদ = be pleased,
প্রভো রামচন্দ্র = O Lord raamachandra,
সসৌমিত্রিণা = (who) by the son of sumitraa
(lakshmaNa),
কৈকেযীনন্দনেন = by the son of kaikeyii (bharata),
স্বশক্ত্যা- অনুভক্ত্যা চ = with their ability and
devotion,
সংসেব্যমান = 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.
স্বভক্তাগ্রগণ্যৈঃ কপীশৈর্মহীশৈ-
রনীকৈরনেকৈশ্চ রাম প্রসীদ |
নমস্তে নমোঽস্ত্বীশ রাম প্রসীদ
প্রশাধি প্রশাধি প্রকাশং প্রভো মাম্
|| ১০ ||
স্বভক্তাগ্রগণ্যৈঃ =
with the foremost among Your devotees,
কপীশৈর্- মহীশৈর্- অনীকৈর্- অনেকৈস্চ্চ =
with the lords of the vaanaras, kings
with their armies and many others,
নমস্তে নমঃ- অস্তু = Salutations unto You,
ঈশ রাম = Supreme Lord, O raama,
প্রসীদ = be pleased towards me,
প্রশাধি মাম্ = Instruct me,
প্রকাশং = knowledge,
প্রভো = 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’ ?
ত্বমেবাসি দৈবং পরং মে যদেকং
সুচৈতন্যমেতত্ত্বদন্যং ন মন্যে |
যতোঽভূদমেযং বিযদ্বাযুতেজো-
জলোর্ব্যাদিকার্যং চরং চাচরং চ || ১১ ||
ত্বম্- এব- অসি = You are indeed,
পরং দৈবং = the Supreme God,
মে = my,
যত্- একম্ = who is One,
অমেযং = the Boundless One or the Unknowable one,
সুচৈতন্যম্- এতত্ = this undifferentiated Consciousness,
ত্বদ্- অন্যম্ = Other than you,
ন মন্যে = I do not regard (any one else),
যতো- অভূত্ = from where came to being,
বিযত্- বাযু- তেজো- জল- উর্ব্যাদি- কার্যং = the Cause of
Ether(space),Air,Light,Water and Earth,
চরং = the mobile,
চঽচরম্ = 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.
নমঃ সচ্চিদানন্দরূপায তস্মৈ
নমো দেবদেবায রামায তুভ্যম্ |
নমো জানকীজীবিতেশায তুভ্যং
নমঃ পুণ্ডরীকাযতাক্ষায তুভ্যম্ || ১২ ||
নমঃ = Salutations,
তস্মৈ = to Him,
সচ্- চিদ্- আনন্দ- রূপায =
(who is) of the form of Existence,
Consciousness and Bliss,
নমো = Obeisances
তুভ্যম্ = unto You,
দেবদেবায = the God of Gods,
রামায = O Lord Raama,
নমো তুভ্যম্ = I bow to You,
জানকী- জীবিতেশায = (who is) the Lord of the life
of siitaa maataa,
নমঃ তুভ্যং = I revere You,
পুণ্ডরীক- আযত- অক্ষায = 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.
নমো ভক্তিযুক্তানুরক্তায তুভ্যং
নমঃ পুণ্যপুঞ্জৈকলভ্যায তুভ্যম্ |
নমো বেদবেদ্যায চাদ্যায পুংসে
নমঃ সুন্দরাযেন্দিরাবল্লভায || ১৩ ||
নমো তুভ্যম্ = I bow to You,
ভক্তি- যুক্ত- অনুরক্তায = who is attached to His
devotees,
নমঃ তুভ্যম্ = I bow to You,
পুণ্য- পুঞ্জৈক- লভ্যায =
who is attained only by a great amount of
puNya,
নমো = Salutations (to)
বেদ- বেদ্যায = Him known only through the Vedas,
চ- আদ্যায পুংসে = to the Primordial puruSha,
নমঃ = Salutations (to)
সুন্দরায = the Handsome One,
ইন্দিরা- বল্লভায = 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.
নমো বিশ্বকর্ত্রে নমো বিশ্বহর্ত্রে
নমো বিশ্বভোক্ত্রে নমো বিশ্বমাত্রে |
নমো বিশ্বনেত্রে নমো বিশ্বজেত্রে
নমো বিশ্বপিত্রে নমো বিশ্বমাত্রে || ১৪ ||
নমো বিশ্ব- কর্ত্রে =
Salutations to the Creator of the Universe,
নমো বিশ্বহর্ত্রে =
Salutations to the Destroyer of the Universe,
নমো বিশ্বভোক্ত্রে =
Salutations to the Enjoyer of the Universe,
নমো বিশ্বমাত্রে =
Salutations to the Measurer of the Universe,
নমো বিশ্বনেত্রে =
Salutations to the Guide of the Universe,
(নেতৃ/নেতা means One who guides)
নমো বিশ্বজেত্রে =
Salutations to the Conqueror of the Universe,
নমো বিশ্বপিত্রে =
Salutations to the Father of the Universe,
নমো বিশ্বমাত্রে =
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.
শিলাপি ত্বদন্ঘ্রিক্ষমাসঙ্গিরেণু-
প্রসাদাদ্ধি চৈতন্যমাধত্ত রাম |
নরস্ত্বত্পদদ্বন্দ্বসেবাবিধানা-
ত্সুচৈতন্যমেতেতি কিং চিত্রমদ্য || ১৫ ||
রাম = O shrii raama,
শিলাপি = Even a stone,
ত্বদ্- অন্ঘ্রি- ক্ষমা- সঙ্গিরেণু- প্রসদাত্- হি =
just by the Blessing of the dust of Your
foot,
চৈতন্যম্- আধত্ত = obtained Vitality.
নরঃ = A human,
ত্বত্- পাদ- দ্বন্দ্ব- সেবা- বিধানাত্ =
By the dedicated Service of Your Feet,
সুচৈতন্যমেতি = will attain to the supreme
Consciousness
কিং = Where ?
চিত্রম্- অদ্য = 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.
পবিত্রং চরিত্রং বিচিত্রং ত্বদীযং
নরা যে স্মরন্ত্যন্বহং রামচন্দ্র |
ভবন্তং ভবান্তং ভরন্তং ভজন্তো
লভন্তে কৃতান্তং ন পশ্যন্ত্যতোঽন্তে || ১৬ ||
রামচন্দ্র = O shrii raamachandra
যে নরা = beings who
স্মরন্তি- অন্বহং = remember everyday
ত্বদীযং = Your
পবিত্রং = Holy
চরিত্রং = deeds/story,
বিচিত্রং = which is full of wonders,
ভবন্তং = You,
ভবান্তং = the destroyer of miseries of Samsaara,
ভরন্তং = support (N),
ভজন্তঃ = who worship,
লভন্তে = (They) obtain,
অন্তে = at the time of Death,
ন পশ্যন্তি = they do not see,
অতঃ = therefore,
কৃতান্তং = 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) :
‘ অনন্যাশ্চিন্তযন্তো মাং যে জনাঃ পর্যুপাসতে |
তেষাং নিত্যাভিযুক্তানাং যোগক্ষেমং বহাম্যহম্ ||’
স পুণ্যঃ স গণ্যঃ শরণ্যো মমাযং
নরো বেদ যো দেবচূডামণিং ত্বাম্ |
সদাকারমেকং চিদানন্দরূপং
মনোবাগগম্যং পরন্ধাম রাম || ১৭ ||
স পুণ্যঃ = He is the most fortunate,
স গণ্যঃ = He is the most well respected,
নরো = that being
যো = who
বেদ = knows (or considers)
ত্বাম্ = You
দেবচূডামণিং = the foremost among the devas,
সদাকারম্ = of the form of sat,
একং = one without a second,
চিদানন্দরূপং = of the form of chit and aananda,
মনোবাগ্- অগম্যং = who is beyond the mind and speech,
পরন্ধাম = the supreme destination (or the abode of moksha) (as)
মম অযম্ = he is my
শরণ্যো = 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 ‘ নরো বেদ যে দেবচূডামণিং তাম্’ .
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.
প্রচণ্ডপ্রতাপপ্রভাবাভিভূত-
প্রভূতারিবীর প্রভো রামচন্দ্র |
বলং তে কথং বর্ণ্যতেঽতীব বাল্যে
যতোঽখণ্ডি চণ্ডীশকোদণ্ডদণ্ডঃ || ১৮ ||
প্রভো রামচন্দ্র = O Lord raamachandra,
প্রচণ্ড- প্রতাপ- প্রভাব = With most ferocious valor
অভিভূত- প্রভূত- অরি = having defeated all the enemies
বীর = the brave one,
অতীব বলম্ তে = Your tremendous might,
কথম্ = How
বর্ণ্যতে = (can it be) described,
যতঃ = Because
বাল্যে = in Your childhood
অখণ্ডি = broken into pieces,
চণ্ডীশ- কোদণ্ড- দণ্ডঃ = 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.
দশগ্রীবমুগ্রং সপুত্রং সমিত্রং
সরিদ্দুর্গমধ্যস্থরক্ষোগণেশম্ |
ভবন্তং বিনা রাম বীরো নরো বা-
ঽসুরো বাঽমরো বা জযেত্কস্ত্রিলোক্যাম্ || ১৯ ||
রাম = O shrii raama,
দশগ্রীবমুগ্রম্ = the fearsome ten-faced-one (Ravana)
সপুত্রম্ = with his sons,
সমিত্রম্ = and friends,
সরিদ্- দুর্গ- মধ্যস্থ- রক্ষোগণেশম্ = who was the leader of the
rakshasas in the fortress in the middle of the ocean,
ভবন্তং বিনা = Apart from You,
কঃ বীরো = who is the brave one,
ত্রিলোক্যাম্ = in the three worlds,
জযেত্ = (who) could have won,
নরো বা = be it a man,
অসুরো বা = or an asura
অমরো বা = 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.
সদা রাম রামেতি রামামৃতং তে
সদারামমানন্দনিষ্যন্দকন্দম্ |
পিবন্তং নমন্তং সুদন্তং হসন্তং
হনূমন্তমন্তর্ভজে তং নিতান্তম্ || ২০ ||
সদা = always
রাম রামেতি = as raama raama
তে = Your
রামামৃতম্ = the nectar of the name of raama
সদারামম্ = which is an eternal delight
আনন্দ- নিষ্যন্দ- কন্দম্ = being the Source of the flow of Bliss,
পিবন্তম্ = savouring (drinking)
নমন্তং = prostrating
সুদন্তং = endowed with good teeth
হসন্তং = smiling
হনূমন্তম্ = Lord hanuman, or the one with the Great Jaw
অন্তঃ ভজে = I worship within
নিতান্তম্ = 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.
যত্র যত্র রঘুনাথকীর্তনং
তত্র তত্র কৃত-মস্তকাঞ্জলিম্ |
বাষ্পবারিপরিপূর্ণ-লোচনং
মারুতিম্ নমত রাক্ষসান্তকম্ ||
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.
সদা রাম রামেতি রামামৃতম্ তে
সদারামমানন্দনিষ্যন্দকন্দম্ |
পিবন্নন্বহং নন্বহং নৈব মৃত্যো-
র্বিভেমি প্রসাদাদসাদাত্তবৈব || ২১ ||
সদা = Always
রাম রামেতি = As raama raama
তে = Your
রামামৃতম্ = nectar of Your Name
সদারামম্ = an Eternal Delight
আনন্দ- নিষ্যন্দকন্দম্ =
the Source of the Flow of Bliss,
পিবন্ন্ = drinking
অন্বহং = always
ননু = truly
অহং = I
নৈব = never
ম্রিত্যোঃ- বিভেমি = will be scared of Death
প্রসাদাত্ = by the Blessing
অসাদাত্.ত্ = imperishable
তবৈব = 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.
অসীতাসমেতৈরকোদণ্ডভূশৈ-
রসৌমিত্রিবন্দ্যৈরচণ্ডপ্রতাপৈঃ |
অলঙ্কেশকালৈরসুগ্রীবমিত্রৈ-
ররামাভিধেযৈরলম্ দেবতৈর্নঃ || ২২ ||
অসীটা- সমেতৈঃ = By them who are without siitaa,
অকোদন্ড- ভূশৈঃ = By them who are unadorned by the Bow,
অসৌমিত্রিবন্দ্যৈঃ = By them who are not revered by the
son of Sumitra (LakshmaNa or Shatrughna),
অচণ্ডপ্রতাপৈঃ = By them who are not of terrific valor,
অলঙ্কেশকালৈঃ = By them who are not the Death of the Lord of Lanka,
অসুগ্রীবমিত্রৈঃ = By them who are not the friends of sugriiva,
অরামাভিদেযৈঃ = By them who are not known by the name of Raama,
দেবতৈর্ = by such gods,
অলম্ = (it is) Enough,
নঃ = 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.
অবীরাসনস্থৈরচিন্মুদ্রিকাঢ্যৈ-
রভক্তাঞ্জনেযাদিতত্ত্বপ্রকাশৈঃ |
অমন্দারমূলৈরমন্দারমালৈ-
ররামাভিধেযৈরলম্ দেবতৈর্নঃ || ২৩ ||
অবীরসনস্থৈঃ = who are not seated in the vIrAsana posture,
অচিন্মুদ্রিকাঢ্যৈঃ = who do not carry the pose of chinmudra,
অভক্ত- আঞ্জনেয- আদি- তত্ত্বপ্রকাশৈঃ =
who do not expound the Truth to
Anjaneya and other devotees,
অমন্দারমূলৈঃ = who do not rest at the feet of the
mandaara mountain tree,
অমন্দারমালৈঃ = who are not adorned by the garland of
mandaara flowers,
অরামাভিধেযৈঃ = who are not known by the name of raama,
দেবতৈঃ = (such) gods,
অলং = enough
নঃ = 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?
অসিন্ধুপ্রকোপৈরবন্দ্যপ্রতাপৈ-
রবন্ধুপ্রযাণৈরমন্দস্মিতাঢ্যৈঃ |
অদণ্ডপ্রবাসৈরখণ্ডপ্রবোধৈ-
ররামভিদেযৈরলম্ দেবতৈর্নঃ || ২৪ ||
অসিন্ধুপ্রকোপৈঃ = by them who are not sindhuprakopa
[সিন্ধুপ্রকোপঃ = who made the Ocean the target of His Anger]
অবন্দ্যপ্রতাপৈঃ = by them who are not vandya pratApa,
[বন্দ্যপ্রতাপঃ = One who is worshipped because of His valor]
অবন্ধুপ্রযাণৈঃ = by them who are not bandhuprayANa,
[বন্ধুপ্রযাণঃ = One who traveled because of (or with) relatives]
অমন্দস্মিতাঢ্যৈঃ = by them who are not mandasmitADhya
[মন্দস্মিতাঢ্য = One who bears a mild smile]
অদণ্ডপ্রবাসৈঃ = by them who are not daNDapravAsa
[দণ্ডপ্রবাস = One who travelled in the daNDaka forest]
অখন্ডপ্রবোধৈঃ = by them who are not khaNDaprabodha,
[খণ্ডপ্রবোধ = khaNDAt prabodhayati : One who revives people from
defects like janma, mRityu, jarA, vyAdhi]
অরামাভিদেযৈঃ = by them who are not known as rAma,
দেবতৈঃ = by such deities,
অলম্ = Enough
নঃ = 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.
হরে রাম সীতাপতে রাবণারে
খরারে মুরারেঽসুরারে পরেতি |
লপন্তং নযন্তং সদাকালমেব
সমালোকযালোকযাশেষবন্ধো || ২৫ ||
হরে = O Hari,
রাম = O Lord rAma,
সীতপতে = O Consort of sItA,
রাবণারে = the enemy of rAvaNa,
খরারে = the foe of khara,
মুরারে = the destroyer of mura,
অসুরারে = the foe of the asuras,
পর ইতি = As the Supreme one
লপন্তম্ = Uttering,
সদাকালমেব নযন্তম্ = spending all my time,
সমালোকয আলোকয = Cast your auspicious glance (on me)
অশেষবন্ধো = 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.
নমস্তে সুমিত্রাসুপুত্রাভিবন্দ্য
নমস্তে সদা কৈকযীনন্দনেড্য |
নমস্তে সদা বানরাধীশবন্দ্য
নমস্তে নমস্তে সদা রামচন্দ্র || ২৬ ||
নমস্তে = Salutations unto Thee,
সুমিত্রা- সুপুত্র- অভিবন্দ্য = who art worshipped by the sons of Sumitra
(LakshmaNa and shatRighna)
নমস্তে = Salutations unto Thee,
সদা কৈকযীনন্দনেড্য = who ever art worthy of praise by the son of
kaikeyI(bharata)
নমস্তে = Salutations unto Thee,
সদা বানরাধীশবন্দ্য = who art ever prostrated by the Lord of the
vAnaras,(sugrIva)
সদা নমস্তে নমস্তে = Salutations, ever Salutations unto thee !
রামচন্দ্র = 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!
প্রসীদ প্রসীদ প্রচণ্ডপ্রতাপ
প্রসীদ প্রসীদ প্রচণ্ডারিকাল |
প্রসীদ প্রসীদ প্রপন্নানুকম্পিন্
প্রসীদ প্রসীদ প্রভো রামচন্দ্র || ২৭ ||
প্রসীদ প্রসীদ = Be Propitious !
প্রচণ্ড- প্রতাপ = O one with Terrific valor !
প্রচণ্ড- অরি- কাল = O the Death of Violent foes !
প্রপন্ন- অনুকম্পিন্ = O the one compassionate towards those who seek
refuge !
প্রভো রামচন্দ্র = 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!
ভুজঙ্গপ্রযাতং পরং বেদসারং
মুদা রামচন্দ্রস্য ভক্ত্যা চ নিত্যম্ |
পঠন্ সন্ততং চিন্তযন্ স্বান্তরঙ্গে
স এব স্বযম্ রামচন্দ্রঃ স ধন্যঃ || ২৮ ||
ভুজঙ্গপ্রযাতম্ = This bhujanga-prayaata stotra,
পরম্ = which is holy
বেদসারম্ = which is the essence of the vedas,
মুদা = Endowed with happiness,
চ রামচন্দ্রস্য ভক্ত্যা = and devotion towards shrI rAma,
নিত্যম্ = always (or everyday)
পঠন্ = the one who reads or chants,
সন্ততম্ = always,
চিন্তযন্ = Thinking or meditating
স্ব- অন্তরঙ্গে = within Oneself,
স এব = He alone
রামচন্দ্রঃ = (becomes) shrI rAmachandra,
স ধন্যঃ = 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.
|| ইতি শ্রীশঙ্করাচার্যবিরচিতম্
শ্রীরামভুজঙ্গপ্রযাতস্তোত্রম্ সম্পূর্ণম্||
|| Thus completes the rAmabhujanga stotra composed by shrI shankarAchArya ||
|| শ্রী- সীতা- লক্ষ্মণ- ভরত- শতৃঘ্ন- হনূমত্সমেত
– শ্রীরামচন্দ্রপরব্রহ্মার্পণমস্তু ||