Sri Rama Raksha Stotram — Verse-by-Verse Meaning & Interpretation

Overview

The Rama Raksha Stotram ("Rama's protective armor") is a kavacha-style hymn attributed to the sage Budha Kaushika, said to have been revealed to him in a dream by Lord Shiva. Unlike a hymn that simply praises its deity, a kavacha is structurally built to protect — its middle section assigns a different name and quality of Rama to guard each part of the devotee's body, before the hymn widens outward into verses of praise, personal surrender, and finally an intimate plea for deliverance. Read start to finish, it moves from ritual framing, through meditation on Rama's form, into the body-part protections (anga-nyasa), a phalashruti describing the hymn's benefits, an extended portrait of Rama and Lakshmana, a naming litany, and finally a sequence of deeply personal devotional verses that culminate in surrender and refuge.

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Viniyoga (Ritual Application)

om asya shri ramaraksha stotramantrasya budhakaushika rishih shri sitarama chandrodevata anushtup chhandah sita shaktih shrimad hanuman kilakam shriramachandra prityarthe ramaraksha stotrajape viniyogah ||

ॐ अस्य श्री रामरक्षा स्तोत्रमन्त्रस्य बुधकौशिक ऋषिः श्री सीताराम चन्द्रोदेवता अनुष्टुप् छन्दः सीता शक्तिः श्रीमद् हनुमान् कीलकम् श्रीरामचन्द्र प्रीत्यर्थे रामरक्षा स्तोत्रजपे विनियोगः ॥

ఓం అస్య శ్రీ రామరక్షా స్తోత్రమన్త్రస్య బుధకౌశిక ఋషిః శ్రీ సీతారామ చన్ద్రోదేవతా అనుష్టుప్ ఛన్దః సీతా శక్తిః శ్రీమద్ హనుమాన్ కీలకమ్ శ్రీరామచన్ద్ర ప్రీత్యర్థే రామరక్షా స్తోత్రజపే వినియోగః ॥

ಓಂ ಅಸ್ಯ ಶ್ರೀ ರಾಮರಕ್ಷಾ ಸ್ತೋತ್ರಮನ್ತ್ರಸ್ಯ ಬುಧಕೌಶಿಕ ಋಷಿಃ ಶ್ರೀ ಸೀತಾರಾಮ ಚನ್ದ್ರೋದೇವತಾ ಅನುಷ್ಟುಪ್ ಛನ್ದಃ ಸೀತಾ ಶಕ್ತಿಃ ಶ್ರೀಮದ್ ಹನುಮಾನ್ ಕೀಲಕಮ್ ಶ್ರೀರಾಮಚನ್ದ್ರ ಪ್ರೀತ್ಯರ್ಥೇ ರಾಮರಕ್ಷಾ ಸ್ತೋತ್ರಜಪೇ ವಿನಿಯೋಗಃ ॥

Meaning: This is the mantra of Sri Rama Raksha. Its sage (rishi) is Budha Kaushika; its deity is Sri Sita-Rama-Chandra; its meter is Anushtup; its power (shakti) is Sita; its linchpin (kilaka) is the revered Hanuman. Its application is chanting the Rama Raksha stotra for the pleasure of Sri Ramachandra.

Interpretation: This opening formula is the standard "operating instructions" found at the start of many tantric-style stotras, assigning authorship, meter, and metaphysical structure before a single verse of praise is spoken. Naming Hanuman as the kilaka (peg or key) is significant — it marks him as the element that activates the mantra's protective power, foreshadowing his prominent role later in the hymn as Rama's devoted messenger.

Dhyanam (Meditation Verse)

dhyayedajanubahum dhritashara dhanusham baddha padmasanastham pitam vasovasanam navakamala dalaspardhi netram prasannam | vamankarudha sitamukha kamalamilallochanam niradabham nanalankara diptam dadhatamuru jatamandalam ramachandram ||

ध्यायेदाजानुबाहुं धृतशर धनुषं बद्ध पद्मासनस्थं पीतं वासोवसानं नवकमल दलस्पर्धि नेत्रं प्रसन्नम् । वामाङ्कारूढ सीतामुख कमलमिलल्लोचनं नीरदाभं नानालङ्कार दीप्तं दधतमुरु जटामण्डलं रामचन्द्रम् ॥

ధ్యాయేదాజానుబాహుం ధృతశర ధనుషం బద్ధ పద్మాసనస్థం పీతం వాసోవసానం నవకమల దలస్పర్ధి నేత్రం ప్రసన్నమ్ । వామాఙ్కారూఢ సీతాముఖ కమలమిలల్లోచనం నీరదాభం నానాలఙ్కార దీప్తం దధతమురు జటామణ్డలం రామచన్ద్రమ్ ॥

ಧ್ಯಾಯೇದಾಜಾನುಬಾಹುಂ ಧೃತಶರ ಧನುಷಂ ಬದ್ಧ ಪದ್ಮಾಸನಸ್ಥಂ ಪೀತಂ ವಾಸೋವಸಾನಂ ನವಕಮಲ ದಲಸ್ಪರ್ಧಿ ನೇತ್ರಂ ಪ್ರಸನ್ನಮ್ । ವಾಮಾಙ್ಕಾರೂಢ ಸೀತಾಮುಖ ಕಮಲಮಿಲಲ್ಲೋಚನಂ ನೀರದಾಭಂ ನಾನಾಲಙ್ಕಾರ ದೀಪ್ತಂ ದಧತಮುರು ಜಟಾಮಣ್ಡಲಂ ರಾಮಚನ್ದ್ರಮ್ ॥

Meaning: One should meditate upon Rama — arms reaching to his knees, holding bow and arrow, seated firmly in lotus posture, clad in yellow garments, his eyes rivaling the petals of a fresh lotus, his face serene. Seated to his left is Sita, her lotus face reflected in his eyes; he is dark as a rain cloud, resplendent with many ornaments, his hair gathered in a great crown of matted locks.

Interpretation: Before any plea for protection is made, the devotee is asked to first hold a calm, seated image of Rama in mind — not on the battlefield, but at rest, with Sita beside him. That her face is described as reflected in his eyes is a small but tender detail: the entire kavacha that follows is framed by an image of inseparability between them, not by an image of conflict.

Verse 1

charitam raghunathasya shatakoti pravistaram | ekaikamaksharam pumsam mahapataka nashanam || 1 ||

चरितं रघुनाथस्य शतकोटि प्रविस्तरम् । एकैकमक्षरं पुंसां महापातक नाशनम् ॥ 1 ॥

చరితం రఘునాథస్య శతకోటి ప్రవిస్తరమ్ । ఏకైకమక్షరం పుంసాం మహాపాతక నాశనమ్ ॥ 1 ॥

ಚರಿತಂ ರಘುನಾಥಸ್ಯ ಶತಕೋಟಿ ಪ್ರವಿಸ್ತರಮ್ । ಏಕೈಕಮಕ್ಷರಂ ಪುಂಸಾಂ ಮಹಾಪಾತಕ ನಾಶನಮ್ ॥ 1 ॥

Meaning: The story of Raghunatha (Rama) extends across a hundred crores (is boundless). Each single syllable of it destroys the greatest sins of humankind.

Interpretation: The opening verse makes an extraordinary claim in a single breath: that even one syllable of Rama's story purifies. This sets the register for everything to come — this is not simply biography or praise, it is being presented as mantra, where sound itself carries transformative power.

Verse 2

dhyatva nilotpala shyamam ramam rajivalochanam | janaki lakshmanopetam jatamukuta manditam || 2 ||

ध्यात्वा नीलोत्पल श्यामं रामं राजीवलोचनम् । जानकी लक्ष्मणोपेतं जटामुकुट मण्डितम् ॥ 2 ॥

ధ్యాత్వా నీలోత్పల శ్యామం రామం రాజీవలోచనమ్ । జానకీ లక్ష్మణోపేతం జటాముకుట మణ్డితమ్ ॥ 2 ॥

ಧ್ಯಾತ್ವಾ ನೀಲೋತ್ಪಲ ಶ್ಯಾಮಂ ರಾಮಂ ರಾಜೀವಲೋಚನಮ್ । ಜಾನಕೀ ಲಕ್ಷ್ಮಣೋಪೇತಂ ಜಟಾಮುಕುಟ ಮಣ್ಡಿತಮ್ ॥ 2 ॥

Meaning: Meditating upon Rama — dark as a blue lotus, lotus-eyed, accompanied by Janaki (Sita) and Lakshmana, his head crowned with matted locks.

Interpretation: The meditative image from the dhyana verse is reinforced here, but now explicitly as a trio rather than Rama alone. The stotram assumes from the outset that protection flows through the whole family unit — Rama is never invoked in true isolation from Sita and Lakshmana.

Verse 3

sasituna dhanurbana panim naktam charantakam | svalilaya jagattratu-mavirbhuta-majam vibhum || 3 ||

सासितूण धनुर्बाण पाणिं नक्तं चरान्तकम् । स्वलीलया जगत्त्रातु-माविर्भूत-मजं विभुम् ॥ 3 ॥

సాసితూణ ధనుర్బాణ పాణిం నక్తం చరాన్తకమ్ । స్వలీలయా జగత్త్రాతు-మావిర్భూత-మజం విభుమ్ ॥ 3 ॥

ಸಾಸಿತೂಣ ಧನುರ್ಬಾಣ ಪಾಣಿಂ ನಕ್ತಂ ಚರಾನ್ತಕಮ್ । ಸ್ವಲೀಲಯಾ ಜಗತ್ತ್ರಾತು-ಮಾವಿರ್ಭೂತ-ಮಜಂ ವಿಭುಮ್ ॥ 3 ॥

Meaning: Holding sword, quiver, bow, and arrow in hand, destroyer of the night-wanderers (rakshasas) — through his own divine play (lila), the unborn and all-pervading one appeared on earth to protect it.

Interpretation: This verse holds a deliberate paradox at its center: Rama is called both aja (unborn) and someone who "appeared." His incarnation is framed as lila — voluntary play rather than necessity — the classic avatara theology that a divine being takes form by choice, to protect dharma, not because it is compelled to.

Verse 4

ramaraksham pathetprajnah papaghnim sarvakamadam | shiro me raghavah patu phalam dasharathatmajah || 4 ||

रामरक्षां पठेत्प्राज्ञः पापघ्नीं सर्वकामदाम् । शिरो मे राघवः पातु फालं दशरथात्मजः ॥ 4 ॥

రామరక్షాం పఠేత్ప్రాజ్ఞః పాపఘ్నీం సర్వకామదామ్ । శిరో మే రాఘవః పాతు ఫాలం దశరథాత్మజః ॥ 4 ॥

ರಾಮರಕ್ಷಾಂ ಪಠೇತ್ಪ್ರಾಜ್ಞಃ ಪಾಪಘ್ನೀಂ ಸರ್ವಕಾಮದಾಮ್ । ಶಿರೋ ಮೇ ರಾಘವಃ ಪಾತು ಫಾಲಂ ದಶರಥಾತ್ಮಜಃ ॥ 4 ॥

Meaning: The wise one recites Rama Raksha, destroyer of sin, granter of every wish. May Raghava protect my head; may the son of Dasharatha protect my forehead.

Interpretation: This verse opens the anga-nyasa — the body-part-by-body-part protection section that gives the stotram its "kavacha" (armor) character, structurally similar to protective hymns addressed to the Goddess. Each part of the body is guarded by a different name of Rama, chosen for a specific resonance — here, "Raghava" (of the Raghu lineage) guards the head, tying dignity and ancestry to the seat of thought.

Verse 5

kausalyeyo drishaupatu vishvamitrapriyah shruti | ghranam patu makhatrata mukham saumitrivatsalah || 5 ||

कौसल्येयो दृशौपातु विश्वामित्रप्रियः श्रुती । घ्राणं पातु मखत्राता मुखं सौमित्रिवत्सलः ॥ 5 ॥

కౌసల్యేయో దృశౌపాతు విశ్వామిత్రప్రియః శ్రుతీ । ఘ్రాణం పాతు మఖత్రాతా ముఖం సౌమిత్రివత్సలః ॥ 5 ॥

ಕೌಸಲ್ಯೇಯೋ ದೃಶೌಪಾತು ವಿಶ್ವಾಮಿತ್ರಪ್ರಿಯಃ ಶ್ರುತೀ । ಘ್ರಾಣಂ ಪಾತು ಮಖತ್ರಾತಾ ಮುಖಂ ಸೌಮಿತ್ರಿವತ್ಸಲಃ ॥ 5 ॥

Meaning: May the son of Kausalya protect my eyes; may he who is dear to Vishvamitra protect my ears; may the protector of the sacrifice protect my nose; may he who is affectionate toward Saumitri (Lakshmana) protect my mouth.

Interpretation: The anga-nyasa continues with quiet specificity: the eyes are guarded by "Kausalyeya" — invoking his mother's name — folding maternal tenderness into the protection of sight, while the ears are guarded through his bond with his teacher Vishvamitra, tying hearing to the guardianship of sacred learning.

Verse 6

jihvam vidyanidhih patu kantham bharatavanditah | skandhau divyayudhah patu bhujau bhagneshakarmukah || 6 ||

जिह्वां विद्यानिधिः पातु कण्ठं भरतवन्दितः । स्कन्धौ दिव्यायुधः पातु भुजौ भग्नेशकार्मुकः ॥ 6 ॥

జిహ్వాం విద్యానిధిః పాతు కణ్ఠం భరతవన్దితః । స్కన్ధౌ దివ్యాయుధః పాతు భుజౌ భగ్నేశకార్ముకః ॥ 6 ॥

ಜಿಹ್ವಾಂ ವಿದ್ಯಾನಿಧಿಃ ಪಾತು ಕಣ್ಠಂ ಭರತವನ್ದಿತಃ । ಸ್ಕನ್ಧೌ ದಿವ್ಯಾಯುಧಃ ಪಾತು ಭುಜೌ ಭಗ್ನೇಶಕಾರ್ಮುಕಃ ॥ 6 ॥

Meaning: May the treasury of knowledge protect my tongue; may he revered by Bharata protect my throat; may the wielder of divine weapons protect my shoulders; may he who broke Shiva's bow protect my arms.

Interpretation: Speech is placed under the protection of "vidyanidhi" (treasury of knowledge) — an implicit prayer that words be governed by wisdom. The arms, meanwhile, are guarded through the memory of his breaking Shiva's bow at Sita's swayamvara — physical strength here is tied to a moment of covenant and courtship, not conquest.

Verse 7

karau sitapatih patu hridayam jamadagnyajit | madhyam patu kharadhvamsi nabhim jambavadashrayah || 7 ||

करौ सीतापतिः पातु हृदयं जामदग्न्यजित् । मध्यं पातु खरध्वंसी नाभिं जाम्बवदाश्रयः ॥ 7 ॥

కరౌ సీతాపతిః పాతు హృదయం జామదగ్న్యజిత్ । మధ్యం పాతు ఖరధ్వంసీ నాభిం జామ్బవదాశ్రయః ॥ 7 ॥

ಕರೌ ಸೀತಾಪತಿಃ ಪಾತು ಹೃದಯಂ ಜಾಮದಗ್ನ್ಯಜಿತ್ । ಮಧ್ಯಂ ಪಾತು ಖರಧ್ವಂಸೀ ನಾಭಿಂ ಜಾಮ್ಬವದಾಶ್ರಯಃ ॥ 7 ॥

Meaning: May the husband of Sita protect my hands; may he who overcame the son of Jamadagni (Parashurama) protect my heart; may the destroyer of Khara protect my waist; may he who gave refuge to Jambavan protect my navel.

Interpretation: The heart is guarded by the Rama who bested Parashurama — significant because that encounter was a contest of dharma and humility, not brute conquest. The navel, the body's physical center, is protected through his bond with the elder ally Jambavan, suggesting the body's core is safeguarded through loyalty as much as strength.

Verse 8

sugriveshah katim patu sakthini hanumat-prabhuh | uru raghuttamah patu rakshahkula vinashakrit || 8 ||

सुग्रीवेशः कटिं पातु सक्थिनी हनुमत्-प्रभुः । ऊरू रघूत्तमः पातु रक्षःकुल विनाशकृत् ॥ 8 ॥

సుగ్రీవేశః కటిం పాతు సక్థినీ హనుమత్-ప్రభుః । ఊరూ రఘూత్తమః పాతు రక్షఃకుల వినాశకృత్ ॥ 8 ॥

ಸುಗ್ರೀವೇಶಃ ಕಟಿಂ ಪಾತು ಸಕ್ಥಿನೀ ಹನುಮತ್-ಪ್ರಭುಃ । ಊರೂ ರಘೂತ್ತಮಃ ಪಾತು ರಕ್ಷಃಕುಲ ವಿನಾಶಕೃತ್ ॥ 8 ॥

Meaning: May the lord of Sugriva protect my waist; may the master of Hanuman protect my hips; may the best of the Raghus, destroyer of the rakshasa clan, protect my thighs.

Interpretation: The lower body — associated with movement, travel, and endurance — is fittingly guarded through Rama's alliances with Sugriva and Hanuman, the companions who quite literally walked beside him through exile and war.

Verse 9

januni setukrit-patu janghe dashamukhantakah | padau vibhishanashridah patu ramo'khilam vapuh || 9 ||

जानुनी सेतुकृत्-पातु जङ्घे दशमुखान्तकः । पादौ विभीषणश्रीदः पातु रामोऽखिलं वपुः ॥ 9 ॥

జానునీ సేతుకృత్-పాతు జఙ్ఘే దశముఖాన్తకః । పాదౌ విభీషణశ్రీదః పాతు రామోఽఖిలం వపుః ॥ 9 ॥

ಜಾನುನೀ ಸೇತುಕೃತ್-ಪಾತು ಜಙ್ಘೇ ದಶಮುಖಾನ್ತಕಃ । ಪಾದೌ ವಿಭೀಷಣಶ್ರೀದಃ ಪಾತು ರಾಮೋಽಖಿಲಂ ವಪುಃ ॥ 9 ॥

Meaning: May the builder of the bridge (setu) protect my knees; may the ender of the ten-headed one (Ravana) protect my calves; may he who granted prosperity to Vibhishana protect my feet. May Rama protect my entire body.

Interpretation: The anga-nyasa closes on two acts of construction and generosity — building the bridge to Lanka and crowning Vibhishana — rather than on violence, even though Ravana's death is mentioned in between. The section ends by handing the whole body over to Rama's care in one summary line, completing the kavacha.

Verse 10

etam ramabalopetam raksham yah sukriti pathet | sa chirayuh sukhi putri vijayi vinayi bhavet || 10 ||

एतां रामबलोपेतां रक्षां यः सुकृती पठेत् । स चिरायुः सुखी पुत्री विजयी विनयी भवेत् ॥ 10 ॥

ఏతాం రామబలోపేతాం రక్షాం యః సుకృతీ పఠేత్ । స చిరాయుః సుఖీ పుత్రీ విజయీ వినయీ భవేత్ ॥ 10 ॥

ಏತಾಂ ರಾಮಬಲೋಪೇತಾಂ ರಕ್ಷಾಂ ಯಃ ಸುಕೃತೀ ಪಠೇತ್ । ಸ ಚಿರಾಯುಃ ಸುಖೀ ಪುತ್ರೀ ವಿಜಯೀ ವಿನಯೀ ಭವೇತ್ ॥ 10 ॥

Meaning: Whoever, endowed with merit, recites this protection filled with Rama's power becomes long-lived, happy, blessed with children, victorious, and humble.

Interpretation: This verse opens the phalashruti (benefits section). Notice that "humble" (vinayi) is placed last, after victory — the stotram is careful to specify that its protection is meant to cultivate humility even amid success, not simply deliver triumph.

Verse 11

patala-bhutala-vyoma-charina-shchhadma-charinah | na drashtumapi shaktaste rakshitam ramanamabhih || 11 ||

पाताल-भूतल-व्योम-चारिण-श्छद्म-चारिणः । न द्रष्टुमपि शक्तास्ते रक्षितं रामनामभिः ॥ 11 ॥

పాతాల-భూతల-వ్యోమ-చారిణ-శ్ఛద్మ-చారిణః । న ద్రష్టుమపి శక్తాస్తే రక్షితం రామనామభిః ॥ 11 ॥

ಪಾತಾಲ-ಭೂತಲ-ವ್ಯೋಮ-ಚಾರಿಣ-ಶ್ಛದ್ಮ-ಚಾರಿಣಃ । ನ ದ್ರಷ್ಟುಮಪಿ ಶಕ್ತಾಸ್ತೇ ರಕ್ಷಿತಂ ರಾಮನಾಮಭಿಃ ॥ 11 ॥

Meaning: Beings that roam the netherworld, the earth, and the sky, and those that move about in disguise, cannot even see one who is protected by Rama's names.

Interpretation: The promise here is striking — not merely defense against hostile forces, but effective invisibility to them. Protection is imagined less as an active shield and more as a state that removes the devotee from malevolence's field of vision altogether.

Verse 12

rameti ramabhadreti ramachandreti va smaran | naro na lipyate papairbhuktim muktim cha vindati || 12 ||

रामेति रामभद्रेति रामचन्द्रेति वा स्मरन् । नरो न लिप्यते पापैर्भुक्तिं मुक्तिं च विन्दति ॥ 12 ॥

రామేతి రామభద్రేతి రామచన్ద్రేతి వా స్మరన్ । నరో న లిప్యతే పాపైర్భుక్తిం ముక్తిం చ విన్దతి ॥ 12 ॥

ರಾಮೇತಿ ರಾಮಭದ್ರೇತಿ ರಾಮಚನ್ದ್ರೇತಿ ವಾ ಸ್ಮರನ್ । ನರೋ ನ ಲಿಪ್ಯತೇ ಪಾಪೈರ್ಭುಕ್ತಿಂ ಮುಕ್ತಿಂ ಚ ವಿನ್ದತಿ ॥ 12 ॥

Meaning: One who remembers him as Rama, Ramabhadra, or Ramachandra is untouched by sin, and attains both worldly enjoyment (bhukti) and liberation (mukti).

Interpretation: This verse pairs enjoyment and liberation as compatible outcomes rather than opposing paths — a recurring move in bhakti literature that refuses to treat worldly life and spiritual freedom as mutually exclusive. Simple repetition of the name, without ritual complexity, is presented as sufficient for both.

Verse 13

jagajjaitraika mantrena ramanam-nabhirakshitam | yah kanthe dharayettasya karasthah sarvasiddhayah || 13 ||

जगज्जैत्रैक मन्त्रेण रामनाम्-नाभिरक्षितम् । यः कण्ठे धारयेत्तस्य करस्थाः सर्वसिद्धयः ॥ 13 ॥

జగజ్జైత్రైక మన్త్రేణ రామనామ్-నాభిరక్షితమ్ । యః కణ్ఠే ధారయేత్తస్య కరస్థాః సర్వసిద్ధయః ॥ 13 ॥

ಜಗಜ್ಜೈತ್ರೈಕ ಮನ್ತ್ರೇಣ ರಾಮನಾಮ್-ನಾಭಿರಕ್ಷಿತಮ್ । ಯಃ ಕಣ್ಠೇ ಧಾರಯೇತ್ತಸ್ಯ ಕರಸ್ಥಾಃ ಸರ್ವಸಿದ್ಧಯಃ ॥ 13 ॥

Meaning: Whoever wears around the neck this world-conquering mantra, protected by Rama's name, has every accomplishment (siddhi) within reach.

Interpretation: The verse shifts from internal recitation to literal wearing — the stotram doubling as a protective object (worn as an amulet) and not just a spoken prayer, a practice still followed by many devotees today.

Verse 14

vajrapanjara namedam yo ramakavacham smaret | avyahatajnah sarvatra labhate jayamangalam || 14 ||

वज्रपञ्जर नामेदं यो रामकवचं स्मरेत् । अव्याहताज्ञः सर्वत्र लभते जयमङ्गलम् ॥ 14 ॥

వజ్రపఞ్జర నామేదం యో రామకవచం స్మరేత్ । అవ్యాహతాజ్ఞః సర్వత్ర లభతే జయమఙ్గలమ్ ॥ 14 ॥

ವಜ್ರಪಞ್ಜರ ನಾಮೇದಂ ಯೋ ರಾಮಕವಚಂ ಸ್ಮರೇತ್ । ಅವ್ಯಾಹತಾಜ್ಞಃ ಸರ್ವತ್ರ ಲಭತೇ ಜಯಮಙ್ಗಲಮ್ ॥ 14 ॥

Meaning: Whoever remembers this Rama-kavacha, called the "diamond cage" (vajra-panjara), has unobstructed authority everywhere and obtains victory and auspiciousness.

Interpretation: This verse names the stotram's own central metaphor — vajra-panjara, a cage as hard and indestructible as a diamond or thunderbolt, formed purely from sound rather than any physical material.

Verse 15

adishtavan-yatha svapne ramarakshamimam harah | tatha likhitavan-pratah prabuddho budhakaushikah || 15 ||

आदिष्टवान्-यथा स्वप्ने रामरक्षामिमां हरः । तथा लिखितवान्-प्रातः प्रबुद्धो बुधकौशिकः ॥ 15 ॥

ఆదిష్టవాన్-యథా స్వప్నే రామరక్షామిమాం హరః । తథా లిఖితవాన్-ప్రాతః ప్రబుద్ధో బుధకౌశికః ॥ 15 ॥

ಆದಿಷ್ಟವಾನ್-ಯಥಾ ಸ್ವಪ್ನೇ ರಾಮರಕ್ಷಾಮಿಮಾಂ ಹರಃ । ತಥಾ ಲಿಖಿತವಾನ್-ಪ್ರಾತಃ ಪ್ರಬುದ್ಧೋ ಬುಧಕೌಶಿಕಃ ॥ 15 ॥

Meaning: As Hara (Shiva) instructed this Rama Raksha in a dream, so did the awakened Budhakaushika write it down at daybreak.

Interpretation: This verse gives the stotram's own origin story — received through a dream-revelation from Shiva and transcribed by the sage at dawn. It positions the human author as scribe rather than composer, lending the hymn scriptural weight and authority.

Verse 16

aramah kalpavrikshanam viramah sakalapadam | abhirama-strilokanam ramah shriman sa nah prabhuh || 16 ||

आरामः कल्पवृक्षाणां विरामः सकलापदाम् । अभिराम-स्त्रिलोकानां रामः श्रीमान् स नः प्रभुः ॥ 16 ॥

ఆరామః కల్పవృక్షాణాం విరామః సకలాపదామ్ । అభిరామ-స్త్రిలోకానాం రామః శ్రీమాన్ స నః ప్రభుః ॥ 16 ॥

ಆರಾಮಃ ಕಲ್ಪವೃಕ್ಷಾಣಾಂ ವಿರಾಮಃ ಸಕಲಾಪದಾಮ್ । ಅಭಿರಾಮ-ಸ್ತ್ರಿಲೋಕಾನಾಂ ರಾಮಃ ಶ್ರೀಮಾನ್ ಸ ನಃ ಪ್ರಭುಃ ॥ 16 ॥

Meaning: He is the garden (arama) of wish-fulfilling trees, the cessation of all calamities, the delight of the three worlds — that glorious Rama is our lord.

Interpretation: This verse plays on the sound of Rama's own name, drawing out "arama" (garden, delight) from within it — a poetic etymology that ties his very name to refuge and pleasure.

Verse 17

tarunau rupasampannau sukumarau mahabalau | pundarika vishalakshau chirakrishnajinambarau || 17 ||

तरुणौ रूपसम्पन्नौ सुकुमारौ महाबलौ । पुण्डरीक विशालाक्षौ चीरकृष्णाजिनाम्बरौ ॥ 17 ॥

తరుణౌ రూపసమ్పన్నౌ సుకుమారౌ మహాబలౌ । పుణ్డరీక విశాలాక్షౌ చీరకృష్ణాజినామ్బరౌ ॥ 17 ॥

ತರುಣೌ ರೂಪಸಮ್ಪನ್ನೌ ಸುಕುಮಾರೌ ಮಹಾಬಲೌ । ಪುಣ್ಡರೀಕ ವಿಶಾಲಾಕ್ಷೌ ಚೀರಕೃಷ್ಣಾಜಿನಾಮ್ಬರೌ ॥ 17 ॥

Meaning: The two youths — endowed with beauty, tender yet immensely strong, their eyes wide as lotus petals, clad in bark garments and black antelope skin.

Interpretation: This begins a short passage that simply beholds Rama and Lakshmana together as forest ascetics, holding beauty, strength, and renunciate simplicity in the same frame without asking for anything yet — a pause before the plea resumes.

Verse 18

phalamulashinau dantau tapasau brahmacharinau | putrau dasharathasyaitau bhratarau ramalakshmanau || 18 ||

फलमूलाशिनौ दान्तौ तापसौ ब्रह्मचारिणौ । पुत्रौ दशरथस्यैतौ भ्रातरौ रामलक्ष्मणौ ॥ 18 ॥

ఫలమూలాశినౌ దాన్తౌ తాపసౌ బ్రహ్మచారిణౌ । పుత్రౌ దశరథస్యైతౌ భ్రాతరౌ రామలక్ష్మణౌ ॥ 18 ॥

ಫಲಮೂಲಾಶಿನೌ ದಾನ್ತೌ ತಾಪಸೌ ಬ್ರಹ್ಮಚಾರಿಣೌ । ಪುತ್ರೌ ದಶರಥಸ್ಯೈತೌ ಭ್ರಾತರೌ ರಾಮಲಕ್ಷ್ಮಣೌ ॥ 18 ॥

Meaning: Living on fruits and roots, self-restrained, ascetics observing celibacy — these two sons of Dasharatha, the brothers Rama and Lakshmana.

Interpretation: The ascetic portrait continues, emphasizing discipline even though the two are princes by birth. The implicit claim is that real protective strength comes from self-mastery rather than royal privilege alone.

Verse 19

sharanyau sarvasattvanam shreshthau sarvadhanushmatam | rakshahkula nihantarau trayetam no raghuttamau || 19 ||

शरण्यौ सर्वसत्त्वानां श्रेष्ठौ सर्वधनुष्मताम् । रक्षःकुल निहन्तारौ त्रायेतां नो रघूत्तमौ ॥ 19 ॥

శరణ్యౌ సర్వసత్త్వానాం శ్రేష్ఠౌ సర్వధనుష్మతామ్ । రక్షఃకుల నిహన్తారౌ త్రాయేతాం నో రఘూత్తమౌ ॥ 19 ॥

ಶರಣ್ಯೌ ಸರ್ವಸತ್ತ್ವಾನಾಂ ಶ್ರೇಷ್ಠೌ ಸರ್ವಧನುಷ್ಮತಾಮ್ । ರಕ್ಷಃಕುಲ ನಿಹನ್ತಾರೌ ತ್ರಾಯೇತಾಂ ನೋ ರಘೂತ್ತಮೌ ॥ 19 ॥

Meaning: Refuge of all beings, foremost among all wielders of the bow, destroyers of the rakshasa clan — may the two best of the Raghus protect us.

Interpretation: The stotram shifts here from quiet portrait back to active plea, and widens its scope — the two are now invoked as protectors of "all beings," not just the individual devotee, universalizing the kavacha.

Verse 20

atta sajya dhanusha-vishusprisha-vakshayashuga nishanga sanginau | rakshanaya mama ramalakshmanavagratah pathi sadaiva gachchhatam || 20 ||

आत्त सज्य धनुषा-विषुस्पृषा-वक्षयाशुग निषङ्ग सङ्गिनौ । रक्षणाय मम रामलक्ष्मणावग्रतः पथि सदैव गच्छताम् ॥ 20 ॥

ఆత్త సజ్య ధనుషా-విషుస్పృషా-వక్షయాశుగ నిషఙ్గ సఙ్గినౌ । రక్షణాయ మమ రామలక్ష్మణావగ్రతః పథి సదైవ గచ్ఛతామ్ ॥ 20 ॥

ಆತ್ತ ಸಜ್ಯ ಧನುಷಾ-ವಿಷುಸ್ಪೃಷಾ-ವಕ್ಷಯಾಶುಗ ನಿಷಙ್ಗ ಸಙ್ಗಿನೌ । ರಕ್ಷಣಾಯ ಮಮ ರಾಮಲಕ್ಷ್ಮಣಾವಗ್ರತಃ ಪಥಿ ಸದೈವ ಗಚ್ಛತಾಮ್ ॥ 20 ॥

Meaning: With bowstrings drawn, hands upon the arrows, quivers filled with inexhaustible shafts — may Rama and Lakshmana always walk ahead of me on the path, for my protection.

Interpretation: The imagery turns vividly martial and spatial: the brothers are pictured literally walking ahead of the devotee on the road, weapons ready — protection imagined not as an abstract force but as a physical escort.

Verse 21

sannaddhah kavachi khadgi chapabanadharo yuva | gachchhan manoratho'smakam ramah patu sa lakshmanah || 21 ||

सन्नद्धः कवची खड्गी चापबाणधरो युवा । गच्छन् मनोरथोऽस्माकं रामः पातु स लक्ष्मणः ॥ 21 ॥

సన్నద్ధః కవచీ ఖడ్గీ చాపబాణధరో యువా । గచ్ఛన్ మనోరథోఽస్మాకం రామః పాతు స లక్ష్మణః ॥ 21 ॥

ಸನ್ನದ್ಧಃ ಕವಚೀ ಖಡ್ಗೀ ಚಾಪಬಾಣಧರೋ ಯುವಾ । ಗಚ್ಛನ್ ಮನೋರಥೋಽಸ್ಮಾಕಂ ರಾಮಃ ಪಾತು ಸ ಲಕ್ಷ್ಮಣಃ ॥ 21 ॥

Meaning: Armored, sword in hand, bow and arrows ready, ever youthful — may Rama, together with Lakshmana, protect the aspirations toward which we walk.

Interpretation: The armed-escort image continues with added detail (armor, sword), and the phrase "manoratho'smakam" — our own aspirations — extends the promise of protection beyond the physical body to the devotee's goals and hopes.

Verse 22

ramo dasharathi shshuro lakshmananucharo bali | kakutsthah purushah purnah kausalyeyo raghuttamah || 22 ||

रामो दाशरथि श्शूरो लक्ष्मणानुचरो बली । काकुत्स्थः पुरुषः पूर्णः कौसल्येयो रघूत्तमः ॥ 22 ॥

రామో దాశరథి శ్శూరో లక్ష్మణానుచరో బలీ । కాకుత్స్థః పురుషః పూర్ణః కౌసల్యేయో రఘూత్తమః ॥ 22 ॥

ರಾಮೋ ದಾಶರಥಿ ಶ್ಶೂರೋ ಲಕ್ಷ್ಮಣಾನುಚರೋ ಬಲೀ । ಕಾಕುತ್ಸ್ಥಃ ಪುರುಷಃ ಪೂರ್ಣಃ ಕೌಸಲ್ಯೇಯೋ ರಘೂತ್ತಮಃ ॥ 22 ॥

Meaning: Rama, son of Dasharatha, heroic, accompanied by the mighty Lakshmana; of the Kakutstha lineage, complete and whole, son of Kausalya, best of the Raghus.

Interpretation: This verse opens a short litany of names and epithets (continuing into the next verse) — the act of simply reciting his names is itself treated as protective and meritorious, as the following verses will make explicit.

Verse 23

vedantavedyo yajneshah puranapurushottamah | janakivallabhah shrima-naprameyaparakramah || 23 ||

वेदान्तवेद्यो यज्ञेशः पुराणपुरुषोत्तमः । जानकीवल्लभः श्रीमा-नप्रमेयपराक्रमः ॥ 23 ॥

వేదాన్తవేద్యో యజ్ఞేశః పురాణపురుషోత్తమః । జానకీవల్లభః శ్రీమా-నప్రమేయపరాక్రమః ॥ 23 ॥

ವೇದಾನ್ತವೇದ್ಯೋ ಯಜ್ಞೇಶಃ ಪುರಾಣಪುರುಷೋತ್ತಮಃ । ಜಾನಕೀವಲ್ಲಭಃ ಶ್ರೀಮಾ-ನಪ್ರಮೇಯಪರಾಕ್ರಮಃ ॥ 23 ॥

Meaning: Knowable through Vedanta, lord of sacrifice, foremost among the ancient/primal beings; beloved of Janaki (Sita), glorious, of immeasurable valor.

Interpretation: The register shifts from heroic, martial epithets to metaphysical ones — "Vedantavedya" (knowable through the culminating teaching of the Vedas) casts Rama simultaneously as a historical hero and the ultimate philosophical reality underlying existence.

Verse 24

ityetani japennityam madbhaktah shraddhayanvitah | ashvamedhadhikam punyam samprapnoti na samshayah || 24 ||

इत्येतानि जपेन्नित्यं मद्भक्तः श्रद्धयान्वितः । अश्वमेधाधिकं पुण्यं सम्प्राप्नोति न संशयः ॥ 24 ॥

ఇత్యేతాని జపేన్నిత్యం మద్భక్తః శ్రద్ధయాన్వితః । అశ్వమేధాధికం పుణ్యం సమ్ప్రాప్నోతి న సంశయః ॥ 24 ॥

ಇತ್ಯೇತಾನಿ ಜಪೇನ್ನಿತ್ಯಂ ಮದ್ಭಕ್ತಃ ಶ್ರದ್ಧಯಾನ್ವಿತಃ । ಅಶ್ವಮೇಧಾಧಿಕಂ ಪುಣ್ಯಂ ಸಮ್ಪ್ರಾಪ್ನೋತಿ ನ ಸಂಶಯಃ ॥ 24 ॥

Meaning: One who devotedly recites these names daily attains merit greater than performing the Ashvamedha (horse) sacrifice — without any doubt.

Interpretation: This closes the naming litany with a bold comparative claim, placing simple daily repetition of names above the most prestigious and elaborate Vedic ritual — a characteristic bhakti-tradition move that privileges devotion over ritual complexity and expense.

Verse 25

ramam durvadala shyamam padmaksham pitavasasam | stuvanti namabhi-rdivyairna te samsarino narah || 25 ||

रामं दूर्वादल श्यामं पद्माक्षं पीतवाससम् । स्तुवन्ति नामभि-र्दिव्यैर्न ते संसारिणो नराः ॥ 25 ॥

రామం దూర్వాదల శ్యామం పద్మాక్షం పీతవాససమ్ । స్తువన్తి నామభి-ర్దివ్యైర్న తే సంసారిణో నరాః ॥ 25 ॥

ರಾಮಂ ದೂರ್ವಾದಲ ಶ್ಯಾಮಂ ಪದ್ಮಾಕ್ಷಂ ಪೀತವಾಸಸಮ್ । ಸ್ತುವನ್ತಿ ನಾಮಭಿ-ರ್ದಿವ್ಯೈರ್ನ ತೇ ಸಂಸಾರಿಣೋ ನರಾಃ ॥ 25 ॥

Meaning: Those who praise Rama — dark as durva grass, lotus-eyed, clad in yellow garments — through these divine names, are no longer bound to worldly existence (samsara).

Interpretation: This verse reiterates the bhukti-mukti promise made earlier, but with fresh, humble imagery — durva grass is an ordinary, everyday plant used to describe his complexion, grounding this cosmic promise in something simple and familiar rather than grand.

Verse 26

ramam lakshmana purvajam raghuvaram sitapatim sundaram kakutstham karunarnavam gunanidhim viprapriyam dharmikam | nanarakshasa vira shura nidhane dhiram mahanayakam kausalyatanayam pavitracharitam vamde budashyamalam || 26 ||

रामं लक्ष्मण पूर्वजं रघुवरं सीतापतिं सुन्दरम् काकुत्स्थं करुणार्णवं गुणनिधिं विप्रप्रियं धार्मिकम् । नानाराक्षस वीर शूर निधने धीरं महानायकम् कौसल्यातनयं पवित्रचरितं वंदे बुदश्यामलम् ॥ 26 ॥

రామం లక్ష్మణ పూర్వజం రఘువరం సీతాపతిం సున్దరమ్ కాకుత్స్థం కరుణార్ణవం గుణనిధిం విప్రప్రియం ధార్మికమ్ । నానారాక్షస వీర శూర నిధనే ధీరం మహానాయకమ్ కౌసల్యాతనయం పవిత్రచరితం వందే బుదశ్యామలమ్ ॥ 26 ॥

ರಾಮಂ ಲಕ್ಷ್ಮಣ ಪೂರ್ವಜಂ ರಘುವರಂ ಸೀತಾಪತಿಂ ಸುನ್ದರಮ್ ಕಾಕುತ್ಸ್ಥಂ ಕರುಣಾರ್ಣವಂ ಗುಣನಿಧಿಂ ವಿಪ್ರಪ್ರಿಯಂ ಧಾರ್ಮಿಕಮ್ । ನಾನಾರಾಕ್ಷಸ ವೀರ ಶೂರ ನಿಧನೇ ಧೀರಂ ಮಹಾನಾಯಕಮ್ ಕೌಸಲ್ಯಾತನಯಂ ಪವಿತ್ರಚರಿತಂ ವಂದೇ ಬುದಶ್ಯಾಮಲಮ್ ॥ 26 ॥

Meaning: I bow to Rama — elder brother of Lakshmana, best of the Raghus, husband of Sita, beautiful; of the Kakutstha line, ocean of compassion, treasury of virtues, beloved of brahmins, righteous; the resolute, great leader who ended many valiant rakshasa warriors; the son of Kausalya, of pure conduct, the wise, dark-hued one.

Interpretation: This is one of the most widely known and independently recited verses of the entire stotram. In one continuous breath it strings together relational identity (elder brother, husband, son), moral character (compassion, righteousness), heroic accomplishment, and physical beauty — a hymn compressed within the hymn.

Verse 27

daityanam nashanartham karadhritadhanusham shishtarakshardrapanim yoginam manasemdum mukhakamaladayavikshanam bhaktabamdhum | rajendram satyasandham dasharathatanayam shyamalam shantamurtim vande lokabhiramam raghukula tilakam raghavam ravanarim || 27 ||

दैत्यानां नाशनार्थं करधृतधनुषं शिष्टरक्षार्द्रपाणिम् योगिनां मानसेंदुं मुखकमलदयावीक्षणं भक्तबंधुम् । राजेन्द्रं सत्यसन्धं दशरथतनयं श्यामलं शान्तमूर्तिम् वन्दे लोकाभिरामं रघुकुल तिलकं राघवं रावणारिम् ॥ 27 ॥

దైత్యానాం నాశనార్థం కరధృతధనుషం శిష్టరక్షార్ద్రపాణిమ్ యోగినాం మానసేందుం ముఖకమలదయావీక్షణం భక్తబంధుమ్ । రాజేన్ద్రం సత్యసన్ధం దశరథతనయం శ్యామలం శాన్తమూర్తిమ్ వన్దే లోకాభిరామం రఘుకుల తిలకం రాఘవం రావణారిమ్ ॥ 27 ॥

ದೈತ್ಯಾನಾಂ ನಾಶನಾರ್ಥಂ ಕರಧೃತಧನುಷಂ ಶಿಷ್ಟರಕ್ಷಾರ್ದ್ರಪಾಣಿಮ್ ಯೋಗಿನಾಂ ಮಾನಸೇಂದುಂ ಮುಖಕಮಲದಯಾವೀಕ್ಷಣಂ ಭಕ್ತಬಂಧುಮ್ । ರಾಜೇನ್ದ್ರಂ ಸತ್ಯಸನ್ಧಂ ದಶರಥತನಯಂ ಶ್ಯಾಮಲಂ ಶಾನ್ತಮೂರ್ತಿಮ್ ವನ್ದೇ ಲೋಕಾಭಿರಾಮಂ ರಘುಕುಲ ತಿಲಕಂ ರಾಘವಂ ರಾವಣಾರಿಮ್ ॥ 27 ॥

Meaning: For the destruction of the demons, bow held in hand, his hand moist with compassion even as it protects the righteous; the moon of the minds of yogis, whose lotus face holds a gaze full of mercy, friend of devotees; king among kings, true to his word, son of Dasharatha, dark-hued, the embodiment of peace — I bow to the delight of all the worlds, jewel of the Raghu clan, Raghava, enemy of Ravana.

Interpretation: This verse completes the portrait begun in verse 26, and its most striking phrase is "shishtarakshardrapanim" — a hand "moist" with compassion even while gripping a weapon of war. Together, these two verses insist that Rama's ferocity toward evil and his tenderness toward devotees are the same quality seen from two different angles, not a contradiction to be resolved.

Verse 28

ramaya ramabhadraya ramachandraya vedhase | raghunathaya nathaya sitayah pataye namah || 28 ||

रामाय रामभद्राय रामचन्द्राय वेधसे । रघुनाथाय नाथाय सीतायाः पतये नमः ॥ 28 ॥

రామాయ రామభద్రాయ రామచన్ద్రాయ వేధసే । రఘునాథాయ నాథాయ సీతాయాః పతయే నమః ॥ 28 ॥

ರಾಮಾಯ ರಾಮಭದ್ರಾಯ ರಾಮಚನ್ದ್ರಾಯ ವೇಧಸೇ । ರಘುನಾಥಾಯ ನಾಥಾಯ ಸೀತಾಯಾಃ ಪತಯೇ ನಮಃ ॥ 28 ॥

Meaning: Salutations to Rama, to Ramabhadra, to Ramachandra the creator, to the lord of the Raghus, to the lord, to the husband of Sita.

Interpretation: A compact salutation verse that functions as a bridge — a brief pause through simple name-repetition before the stotram turns toward its most intimate and personal declarations in the verses that follow.

Verse 29

shrirama rama raghunandana rama rama shrirama rama bharatagraja rama rama | shrirama rama ranakarkasha rama rama shrirama rama sharanam bhava rama rama || 29 ||

श्रीराम राम रघुनन्दन राम राम श्रीराम राम भरताग्रज राम राम । श्रीराम राम रणकर्कश राम राम श्रीराम राम शरणं भव राम राम ॥ 29 ॥

శ్రీరామ రామ రఘునన్దన రామ రామ శ్రీరామ రామ భరతాగ్రజ రామ రామ । శ్రీరామ రామ రణకర్కశ రామ రామ శ్రీరామ రామ శరణం భవ రామ రామ ॥ 29 ॥

ಶ್ರೀರಾಮ ರಾಮ ರಘುನನ್ದನ ರಾಮ ರಾಮ ಶ್ರೀರಾಮ ರಾಮ ಭರತಾಗ್ರಜ ರಾಮ ರಾಮ । ಶ್ರೀರಾಮ ರಾಮ ರಣಕರ್ಕಶ ರಾಮ ರಾಮ ಶ್ರೀರಾಮ ರಾಮ ಶರಣಂ ಭವ ರಾಮ ರಾಮ ॥ 29 ॥

Meaning: Sri Rama, Rama, delight of the Raghus, Rama Rama. Sri Rama, Rama, elder brother of Bharata, Rama Rama. Sri Rama, Rama, fierce in battle, Rama Rama. Sri Rama, Rama, be my refuge, Rama Rama.

Interpretation: The repeated "Rama Rama" functions almost as a mantra nested within the verse itself. Four different facets of him — family delight, brotherly bond, battlefield ferocity, and refuge — are each anchored to the same repeated syllables, showing how one name carries every register at once.

Verse 30

shrirama chandra charanau manasa smarami shrirama chandra charanau vachasa grihnami | shrirama chandra charanau shirasa namami shrirama chandra charanau sharanam prapadye || 30 ||

श्रीराम चन्द्र चरणौ मनसा स्मरामि श्रीराम चन्द्र चरणौ वचसा गृह्णामि । श्रीराम चन्द्र चरणौ शिरसा नमामि श्रीराम चन्द्र चरणौ शरणं प्रपद्ये ॥ 30 ॥

శ్రీరామ చన్ద్ర చరణౌ మనసా స్మరామి శ్రీరామ చన్ద్ర చరణౌ వచసా గృహ్ణామి । శ్రీరామ చన్ద్ర చరణౌ శిరసా నమామి శ్రీరామ చన్ద్ర చరణౌ శరణం ప్రపద్యే ॥ 30 ॥

ಶ್ರೀರಾಮ ಚನ್ದ್ರ ಚರಣೌ ಮನಸಾ ಸ್ಮರಾಮಿ ಶ್ರೀರಾಮ ಚನ್ದ್ರ ಚರಣೌ ವಚಸಾ ಗೃಹ್ಣಾಮಿ । ಶ್ರೀರಾಮ ಚನ್ದ್ರ ಚರಣೌ ಶಿರಸಾ ನಮಾಮಿ ಶ್ರೀರಾಮ ಚನ್ದ್ರ ಚರಣೌ ಶರಣಂ ಪ್ರಪದ್ಯೇ ॥ 30 ॥

Meaning: I remember Sri Ramachandra's feet with my mind. I speak of Sri Ramachandra's feet with my voice. I bow my head to Sri Ramachandra's feet. I take refuge at Sri Ramachandra's feet.

Interpretation: A fourfold surrender, moving in careful sequence through mind, speech, the body (the bowed head), and finally complete refuge — each faculty of the devotee is engaged in turn, moving from private thought outward to total surrender.

Verse 31

mata ramo mat-pita ramachandrah svami ramo mat-sakha ramachandrah | sarvasvam me ramachandro dayaluh nanyam jane naiva jane na jane || 31 ||

माता रामो मत्-पिता रामचन्द्रः स्वामी रामो मत्-सखा रामचन्द्रः । सर्वस्वं मे रामचन्द्रो दयालुः नान्यं जाने नैव जाने न जाने ॥ 31 ॥

మాతా రామో మత్-పితా రామచన్ద్రః స్వామీ రామో మత్-సఖా రామచన్ద్రః । సర్వస్వం మే రామచన్ద్రో దయాలుః నాన్యం జానే నైవ జానే న జానే ॥ 31 ॥

ಮಾತಾ ರಾಮೋ ಮತ್-ಪಿತಾ ರಾಮಚನ್ದ್ರಃ ಸ್ವಾಮೀ ರಾಮೋ ಮತ್-ಸಖಾ ರಾಮಚನ್ದ್ರಃ । ಸರ್ವಸ್ವಂ ಮೇ ರಾಮಚನ್ದ್ರೋ ದಯಾಲುಃ ನಾನ್ಯಂ ಜಾನೇ ನೈವ ಜಾನೇ ನ ಜಾನೇ ॥ 31 ॥

Meaning: Rama is my mother, Ramachandra is my father. Rama is my lord, Ramachandra is my friend. Ramachandra, the compassionate one, is my everything. I know none other, I know none other, I know none other.

Interpretation: Perhaps the most personally intimate verse in the entire stotram. Every human relational role — mother, father, master, friend — is placed onto Rama alone, and the triple repetition "I know none other" reads almost as a startling, deliberate renunciation of every other possible refuge.

Verse 32

dakshine lakshmano yasya vame cha janakatmaja | purato marutiryasya tam vande raghunandanam || 32 ||

दक्षिणे लक्ष्मणो यस्य वामे च जनकात्मजा । पुरतो मारुतिर्यस्य तं वन्दे रघुनन्दनम् ॥ 32 ॥

దక్షిణే లక్ష్మణో యస్య వామే చ జనకాత్మజా । పురతో మారుతిర్యస్య తం వన్దే రఘునన్దనమ్ ॥ 32 ॥

ದಕ್ಷಿಣೇ ಲಕ್ಷ್ಮಣೋ ಯಸ್ಯ ವಾಮೇ ಚ ಜನಕಾತ್ಮಜಾ । ಪುರತೋ ಮಾರುತಿರ್ಯಸ್ಯ ತಂ ವನ್ದೇ ರಘುನನ್ದನಮ್ ॥ 32 ॥

Meaning: He on whose right stands Lakshmana, on whose left is the daughter of Janaka (Sita), and in front of whom is Maruti (Hanuman) — I bow to that delight of the Raghus.

Interpretation: A single, iconic tableau: Rama flanked by Lakshmana, Sita, and Hanuman, offered almost as a snapshot for the devotee to hold in mind — echoing back to the dhyana verse near the very beginning of the stotram.

Verse 33

lokabhiramam ranarangadhiram rajivanetram raghuvamshanatham | karunyarupam karunakaram tam shriramachandram sharanam prapadye || 33 ||

लोकाभिरामं रणरङ्गधीरं राजीवनेत्रं रघुवंशनाथम् । कारुण्यरूपं करुणाकरं तं श्रीरामचन्द्रं शरणं प्रपद्ये ॥ 33 ॥

లోకాభిరామం రణరఙ్గధీరం రాజీవనేత్రం రఘువంశనాథమ్ । కారుణ్యరూపం కరుణాకరం తం శ్రీరామచన్ద్రం శరణం ప్రపద్యే ॥ 33 ॥

ಲೋಕಾಭಿರಾಮಂ ರಣರಙ್ಗಧೀರಂ ರಾಜೀವನೇತ್ರಂ ರಘುವಂಶನಾಥಮ್ । ಕಾರುಣ್ಯರೂಪಂ ಕರುಣಾಕರಂ ತಂ ಶ್ರೀರಾಮಚನ್ದ್ರಂ ಶರಣಂ ಪ್ರಪದ್ಯೇ ॥ 33 ॥

Meaning: Delight of the worlds, steadfast in the arena of battle, lotus-eyed, lord of the Raghu dynasty; embodiment of compassion, fountain of mercy — I take refuge in that Sri Ramachandra.

Interpretation: Battlefield steadiness and compassion are again held together in a single breath, reinforcing the stotram's recurring insistence that his valor and his mercy are inseparable qualities, not sequential ones.

Verse 34

manojavam maruta tulya vegam jitendriyam buddhimatam varishtham | vatatmajam vanarayutha mukhyam shriramadutam sharanam prapadye || 34 ||

मनोजवं मारुत तुल्य वेगं जितेन्द्रियं बुद्धिमतां वरिष्ठम् । वातात्मजं वानरयूथ मुख्यं श्रीरामदूतं शरणं प्रपद्ये ॥ 34 ॥

మనోజవం మారుత తుల్య వేగం జితేన్ద్రియం బుద్ధిమతాం వరిష్ఠమ్ । వాతాత్మజం వానరయూథ ముఖ్యం శ్రీరామదూతం శరణం ప్రపద్యే ॥ 34 ॥

ಮನೋಜವಂ ಮಾರುತ ತುಲ್ಯ ವೇಗಂ ಜಿತೇನ್ದ್ರಿಯಂ ಬುದ್ಧಿಮತಾಂ ವರಿಷ್ಠಮ್ । ವಾತಾತ್ಮಜಂ ವಾನರಯೂಥ ಮುಖ್ಯಂ ಶ್ರೀರಾಮದೂತಂ ಶರಣಂ ಪ್ರಪದ್ಯೇ ॥ 34 ॥

Meaning: Swift as thought, with speed equal to the wind, master of the senses, foremost among the wise; son of the wind-god, chief among the monkey troops — I take refuge in Sri Rama's messenger.

Interpretation: Notably, this verse takes refuge not in Rama directly but in Hanuman, his devoted messenger — a small but meaningful theological turn within a Rama-centered hymn, acknowledging that access to the divine often comes through a devoted intermediary.

Verse 35

kujantam ramarameti madhuram madhuraksharam | aruhya kavitashakham vande valmiki kokilam || 35 ||

कूजन्तं रामरामेति मधुरं मधुराक्षरम् । आरुह्य कविताशाखां वन्दे वाल्मीकि कोकिलम् ॥ 35 ॥

కూజన్తం రామరామేతి మధురం మధురాక్షరమ్ । ఆరుహ్య కవితాశాఖాం వన్దే వాల్మీకి కోకిలమ్ ॥ 35 ॥

ಕೂಜನ್ತಂ ರಾಮರಾಮೇತಿ ಮಧುರಂ ಮಧುರಾಕ್ಷರಮ್ । ಆರುಹ್ಯ ಕವಿತಾಶಾಖಾಂ ವನ್ದೇ ವಾಲ್ಮೀಕಿ ಕೋಕಿಲಮ್ ॥ 35 ॥

Meaning: I bow to the cuckoo Valmiki, who, perched upon the branch of poetry, sweetly and melodiously coos the honeyed syllables "Rama, Rama."

Interpretation: A beautiful literary tribute to Valmiki, the sage-poet who composed the Ramayana — imagined here as a cuckoo whose birdsong is, quite literally, the name of Rama, uniting poetry, nature, and devotion in a single image.

Verse 36

apadamapahartaram dataram sarvasampadam | lokabhiramam shriramam bhuyobhuyo namamyaham || 36 ||

आपदामपहर्तारं दातारं सर्वसम्पदाम् । लोकाभिरामं श्रीरामं भूयोभूयो नमाम्यहम् ॥ 36 ॥

ఆపదామపహర్తారం దాతారం సర్వసమ్పదామ్ । లోకాభిరామం శ్రీరామం భూయోభూయో నమామ్యహమ్ ॥ 36 ॥

ಆಪದಾಮಪಹರ್ತಾರಂ ದಾತಾರಂ ಸರ್ವಸಮ್ಪದಾಮ್ । ಲೋಕಾಭಿರಾಮಂ ಶ್ರೀರಾಮಂ ಭೂಯೋಭೂಯೋ ನಮಾಮ್ಯಹಮ್ ॥ 36 ॥

Meaning: I bow again and again to Sri Rama — remover of calamities, giver of every form of prosperity, the delight of the worlds.

Interpretation: A simple, direct verse of repeated salutation ("bhuyo bhuyo" — again and again), functioning almost as an emotional exhale after the more elaborate imagery of the surrounding verses.

Verse 37

bharjanam bhavabijanamarjanam sukhasampadam | tarjanam yamadutanam rama rameti garjanam || 37 ||

भर्जनं भवबीजानामर्जनं सुखसम्पदाम् । तर्जनं यमदूतानां राम रामेति गर्जनम् ॥ 37 ॥

భర్జనం భవబీజానామర్జనం సుఖసమ్పదామ్ । తర్జనం యమదూతానాం రామ రామేతి గర్జనమ్ ॥ 37 ॥

ಭರ್ಜನಂ ಭವಬೀಜಾನಾಮರ್ಜನಂ ಸುಖಸಮ್ಪದಾಮ್ । ತರ್ಜನಂ ಯಮದೂತಾನಾಂ ರಾಮ ರಾಮೇತಿ ಗರ್ಜನಮ್ ॥ 37 ॥

Meaning: The roar of "Rama, Rama" burns away the very seeds of worldly bondage, gathers every form of happiness and prosperity, and terrifies the messengers of Yama, lord of death.

Interpretation: The verse returns to the sonic, almost incantatory power of the bare name — not narrative or descriptive, but purely about the effect of sound repeated as a roar (garjanam), echoing the drum-and-conch energy that closes so many devotional hymns.

Verse 38

ramo rajamanih sada vijayate ramam ramesham bhaje ramenabhihata nishacharachamu ramaya tasmai namah | ramannasti parayanam parataram ramasya daso'smyaham rame chittalayah sada bhavatu me bho rama mamuddhara || 38 ||

रामो राजमणिः सदा विजयते रामं रमेशं भजे रामेणाभिहता निशाचरचमू रामाय तस्मै नमः । रामान्नास्ति परायणं परतरं रामस्य दासोऽस्म्यहं रामे चित्तलयः सदा भवतु मे भो राम मामुद्धर ॥ 38 ॥

రామో రాజమణిః సదా విజయతే రామం రమేశం భజే రామేణాభిహతా నిశాచరచమూ రామాయ తస్మై నమః । రామాన్నాస్తి పరాయణం పరతరం రామస్య దాసోఽస్మ్యహం రామే చిత్తలయః సదా భవతు మే భో రామ మాముద్ధర ॥ 38 ॥

ರಾಮೋ ರಾಜಮಣಿಃ ಸದಾ ವಿಜಯತೇ ರಾಮಂ ರಮೇಶಂ ಭಜೇ ರಾಮೇಣಾಭಿಹತಾ ನಿಶಾಚರಚಮೂ ರಾಮಾಯ ತಸ್ಮೈ ನಮಃ । ರಾಮಾನ್ನಾಸ್ತಿ ಪರಾಯಣಂ ಪರತರಂ ರಾಮಸ್ಯ ದಾಸೋಽಸ್ಮ್ಯಹಂ ರಾಮೇ ಚಿತ್ತಲಯಃ ಸದಾ ಭವತು ಮೇ ಭೋ ರಾಮ ಮಾಮುದ್ಧರ ॥ 38 ॥

Meaning: Rama, jewel among kings, is ever victorious; I worship Rama, lord of Lakshmi. By Rama the army of night-wanderers was struck down — salutations to that Rama. There is no refuge greater than Rama; I am Rama's servant. May my mind always dissolve in Rama — O Rama, deliver me!

Interpretation: A dense, almost breathless verse that compresses royal majesty, victory, servitude, and a final urgent personal plea ("mamuddhara" — deliver me!) into four lines. It is the closest the stotram comes to a direct, unguarded cry for help, rather than a description or a promise of benefit.

Verse 39

shrirama rama rameti rame rame manorame | sahasranama tattulyam rama nama varanane || 39 ||

श्रीराम राम रामेति रमे रामे मनोरमे । सहस्रनाम तत्तुल्यं राम नाम वरानने ॥ 39 ॥

శ్రీరామ రామ రామేతి రమే రామే మనోరమే । సహస్రనామ తత్తుల్యం రామ నామ వరాననే ॥ 39 ॥

ಶ್ರೀರಾಮ ರಾಮ ರಾಮೇತಿ ರಮೇ ರಾಮೇ ಮನೋರಮೇ । ಸಹಸ್ರನಾಮ ತತ್ತುಲ್ಯಂ ರಾಮ ನಾಮ ವರಾನನೇ ॥ 39 ॥

Meaning: Rama, Rama, Rama — I take delight, I delight in the delightful Rama. The name Rama alone equals the chanting of a thousand names (of Vishnu), O fair-faced one.

Interpretation: The stotram's final verse is framed as Shiva speaking to Parvati — recalling the dream-revelation origin story told in verse 15 — and closes with the extraordinary claim that a single name carries the power of a thousand, a fitting capstone for a hymn that has spent 39 verses demonstrating exactly that.

Closing Colophon

iti shribudhakaushikamuni virachitam shrirama rakshastotram sampurnam | hari: om

इति श्रीबुधकौशिकमुनि विरचितं श्रीराम रक्षास्तोत्रं सम्पूर्णम् । हरि: ॐ

ఇతి శ్రీబుధకౌశికముని విరచితం శ్రీరామ రక్షాస్తోత్రం సమ్పూర్ణమ్ । హరి: ఓం

ಇತಿ ಶ್ರೀಬುಧಕೌಶಿಕಮುನಿ ವಿರಚಿತಂ ಶ್ರೀರಾಮ ರಕ್ಷಾಸ್ತೋತ್ರಂ ಸಮ್ಪೂರ್ಣಮ್ । ಹರಿ: ಓಂ

Meaning: Thus concludes the Rama Raksha Stotram, composed by the sage Sri Budhakaushika. Hari Om.

Interpretation: The closing formula returns authorship to Budhakaushika, bookending the dream-revelation story told earlier in the stotram, and ends — in this recording — on the simple, quiet invocation "Hari Om," rather than the more common closing exclamation "Shri Rama Jayarama Jayajayarama" used in many other editions.