Shri Ram Raksha Stotra
By Sage BudhakaushikaAncient (Puranic period)Sanskrit
Verses
Viniyoga (Application)
Om asya śrī Rāma-rakṣā stotra-mantrasya।
Budhakauśika ṛṣiḥ। Śrī Sītā-rāma-candro devatā।
Anuṣṭup chandaḥ। Sītā śaktiḥ।
Śrīmad-Hanumān kīlakam।
Śrī Rāmacandra-prīty-arthe jape viniyogaḥ॥
Om — for this Sri Rama-Raksha stotra-mantra:
the rishi is Budhakaushika; the deity is Shri Sita-Ramachandra;
the metre is Anushtup; the shakti is Sita;
the kilaka (locking pin) is Hanuman;
the application is recitation for the pleasure of Shri Ramachandra.
Dhyana (Meditation)
Dhyāyed ājānu-bāhuṁ dhṛta-śara-dhanuṣaṁ baddha-padmāsana-stham।
pītaṁ vāso vasānaṁ nava-kamala-dala-spardhi-netraṁ prasannam॥
vāmāṅkārūḍha-Sītā-mukha-kamala-milal-locanaṁ nīradābham।
nānālaṅkāra-dīptaṁ dadhatam uru-jaṭā-maṇḍalaṁ Rāmacandram॥
Meditate on Ramachandra: with arms reaching to his knees, holding bow and arrow, seated in padmasana, robed in yellow, eyes vying with fresh lotus petals, gentle of face — his gaze meeting the lotus-face of Sita seated on his left, complexion like a rain-cloud, ablaze with many ornaments, bearing a great mass of matted hair.
The Stotram
Verse 1
Caritaṁ Raghu-nāthasya śata-koṭi-pravistaram।
ekaikam akṣaraṁ puṁsāṁ mahā-pātaka-nāśanam॥1॥
The story of Raghunatha extends across a hundred crore.
Even one syllable of it destroys great sin in mortals.
Verse 2
Dhyātvā nīlotpala-śyāmaṁ Rāmaṁ rājīva-locanam।
Jānakī-Lakṣmaṇopetaṁ jaṭā-mukuṭa-maṇḍitam॥2॥
Meditate on Ram — dark as a blue lotus, lotus-eyed,
accompanied by Janaki and Lakshmana, crowned with matted hair.
Verse 3
Sāsi-tūṇa-dhanur-bāṇa-pāṇiṁ naktañ-carāntakam।
sva-līlayā jagat-trātum āvirbhūtam ajaṁ vibhum॥3॥
Holding sword, quiver, bow, and arrow — destroyer of night-walkers (demons),
appeared by his own play to protect the world — the unborn All-Lord.
Verses 4–9 — The Kavacha (the heart of the stotra)
These six verses are the anga-nyasa — body-armour — protecting every limb with a different name or pastime of Ram:
| Limb (Sanskrit) | Limb (English) | Protected by Ram as |
|---|---|---|
| Śiraḥ | Head | Rāghava (of the Raghu line) |
| Bhāla | Forehead | Daśarath-ātmaja (son of Dasharatha) |
| Dṛśau | Eyes | Kausalyeya (son of Kausalya) |
| Śrutī | Ears | Viśvāmitra-priya (beloved of Vishvamitra) |
| Ghrāṇa | Nose | Makha-trātā (protector of yajnas) |
| Mukha | Face | Saumitri-vatsala (loving toward Lakshmana) |
| Jihvā | Tongue | Vidyā-nidhi (treasure of knowledge) |
| Kaṇṭha | Throat | Bharata-vandita (worshipped by Bharata) |
| Skandhau | Shoulders | Divyāyudha (bearing divine weapons) |
| Bhujau | Arms | Bhagneśa-kārmuka (breaker of Shiva’s bow) |
| Karau | Hands | Sītā-pati (lord of Sita) |
| Hṛdaya | Heart | Jāmadagnya-jit (vanquisher of Parashurama) |
| Madhya | Waist | Khara-dhvaṁsī (slayer of Khara) |
| Nābhi | Navel | Jāmbavad-āśraya (refuge of Jambavan) |
| Kaṭi | Hip | Sugrīveśa (lord of Sugriva) |
| Sakthinī | Thighs | Hanumat-prabhu (master of Hanuman) |
| Ūrū | Upper thighs | Raghūttama (best of the Raghus, destroyer of demon clans) |
| Jānunī | Knees | Setu-kṛt (builder of the bridge) |
| Jaṅghe | Calves | Daśamukha-antaka (slayer of the ten-headed Ravana) |
| Pādau | Feet | Vibhīṣaṇa-śrīda (giver of kingdom to Vibhishana) |
| Akhilaṁ vapuḥ | Whole body | Rāma |
Verse 10
Etāṁ Rāma-balopetāṁ rakṣāṁ yaḥ sukṛtī paṭhet।
sa cirāyuḥ sukhī putrī vijayī vinayī bhavet॥10॥
Whoever, being virtuous, recites this Ram-power-charged protection,
becomes long-lived, joyful, blessed with progeny, victorious, and humble.
Verse 11
Pātāla-bhū-tala-vyoma-cāriṇaś-chadma-cāriṇaḥ।
na draṣṭum api śaktās te rakṣitaṁ Rāma-nāmabhiḥ॥11॥
Beings who roam the netherworld, the earth, and the sky — even those moving in disguise —
cannot even see one who is protected by the names of Ram.
Verse 12
Rāmeti Rāma-bhadreti Rāmacandreti vā smaran।
naro na lipyate pāpair bhuktiṁ muktiṁ ca vindati॥12॥
Remembering “Rama,” “Rama-bhadra,” or “Ramachandra,”
a person is untouched by sin and gains both enjoyment and liberation.
Verse 13
Jagaj-jaitraika-mantreṇa Rāma-nāmnābhi-rakṣitam।
yaḥ kaṇṭhe dhārayet tasya kara-sthāḥ sarva-siddhayaḥ॥13॥
Whoever wears at the throat that which is protected by Ram-name —
the world-conquering single mantra — has all siddhis at hand.
Verse 14
Vajra-pañjara-nāmedaṁ yo Rāma-kavacaṁ smaret।
avyāhatājñaḥ sarvatra labhate jaya-maṅgalam॥14॥
Whoever remembers this Ram-kavacha called “Vajra-Panjara” (Diamond-Cage)
finds his command unbroken everywhere, and gains victory and auspiciousness.
Verse 15
Ādiṣṭavān yathā svapne Rāma-rakṣām imāṁ Haraḥ।
tathā likhitavān prātaḥ prabuddho Budha-Kauśikaḥ॥15॥
Just as Hara (Shiva) commanded this Ram-Raksha in a dream,
so, awakening at dawn, Budhakaushika wrote it down.
Phalashruti
Rāmo rāja-maṇiḥ sadā vijayate Rāmaṁ ramesaṁ bhaje।
Rāmeṇābhi-hatā niśācara-camū Rāmāya tasmai namaḥ॥
Rāmān nāsti parāyaṇaṁ parataraṁ Rāmasya dāso-'smy aham।
Rāme citta-layaḥ sadā bhavatu me bho Rāma mām uddhara॥
Ram, the king-jewel, ever conquers; I worship Ram, lord of Rama (Lakshmi).
By Ram, the night-walker armies were destroyed — to that Ram, salutations.
There is no higher refuge than Ram — I am Ram’s servant.
May my mind ever dissolve in Ram — O Ram, lift me up!
Rāma rāma jaya rājā rāma. Rāma rāma jaya Sītā rāma.
Meaning
The Ram Raksha Stotra is a complete-body shield (kavacha) — a spiritual armour. For every part of the body, a specific name or pastime of Ram is invoked as protector. This is a remarkable example of the anga-nyasa practice: ritual placement of mantras on body-parts.
The Viniyoga is a technical preface — listing rishi, deity, metre, shakti, and kilaka (the locking-pin that prevents the mantra’s power from leaking).
The Dhyana is the visualization: Ram with arms reaching his knees, holding bow and arrow, robed in yellow, lotus-eyed, sitting in padmasana, with Sita on his left, complexion like a rain-cloud — the iconic image of Sita-Rama central to North Indian Vaishnavism.
Verses 1–3 establish Ram cosmically: his story is unending; his name destroys sin; he appeared by his own lila to protect the world.
Verses 4–9 — the Kavacha — are the heart of the stotra. Each limb of the body is sealed under the protection of a different Ram-name. The names form a compressed Ramayana itself:
- Birth and lineage: Raghava, Dasharath-atmaja, Kausalyeya
- Bal Kanda: Vishvamitra-priya, Makha-trata, Bhagnesha-karmuka
- Family bonds: Saumitri-vatsala, Sita-pati, Bharata-vandita
- Ramayana exploits: Khara-dhvamsi, Jamadagnya-jit, Setu-krit, Dashamukha-antaka
- Devotee-relationships: Sugriveshah, Hanumat-prabhu, Vibhishana-shrida
By the time you finish the kavacha section, you have invoked a complete summary of Ram’s life as protective power.
Verse 10 is the phalashruti: the protected one becomes long-lived, joyful, blessed with progeny, victorious, and humble.
Verses 11–13 sing the protective potency of Ram-naam: even shape-shifting demons cannot see one protected by it; recitation grants both enjoyment and liberation; one who carries it has all siddhis.
Verse 14 names the stotra: “Vajra-Panjara” — the Diamond-Cage. The protected one is enclosed in indestructible spiritual armour.
Verse 15 is the most extraordinary self-disclosure: “Just as Hara (Shiva) commanded this Ram-Raksha in a dream, so Budhakaushika wrote it down at dawn.” This is a Shiva-revealed stotra — the rishi is only the scribe.
History
The Ram Raksha Stotra is composed by Sage Budhakaushika. In the fifteenth verse he himself declares the unique origin: “Shiva commanded this stotra in a dream; I awoke at dawn and wrote it down.”
This makes the stotra Shiva-revealed Ram-armour — among the rarest provenances in Sanskrit hymnology. For this reason it is sometimes called the Shiva-pranita Rama-kavacha (the Ram-armour given by Shiva).
“Vajra-Panjara” — the stotra calls itself this name in verse 14. Vajra is Indra’s indestructible weapon; panjara is a cage. Hence: an impenetrable spiritual armour.
Modern observance — this stotra is recited:
- Throughout North India on Tuesdays and Saturdays
- With special devotion in Maharashtra (Samartha Ramdas tradition)
- As an indispensable part of Ramayana-recitation cycles
- Before journeys as a protection-mantra
- For griha-pravesh (housewarming) and business openings
Among traditional pandits, this stotra is invariably listed as the most powerful protective hymn in the entire Sanskrit corpus.
How to Chant
When
- Daily morning after bathing
- Tuesdays and Saturdays — supreme efficacy
- Ram Navami (Chaitra Shukla Navami)
- Before journeys — for protection
- In times of illness, debt, or distress
- For griha-pravesh and business openings
Steps
- Bathe and wear yellow or red clothing.
- Set up the puja space with a Ram murti or image. Tulsi leaves are essential.
- Offer flowers (especially red), sandalwood, dhoop, and dipa.
- Begin with Ganesha-smarana, then Hanuman-smarana before recitation.
- Recite the full sequence: Viniyoga → Dhyana → Stotra → Phalashruti.
- While reciting the kavacha section (verses 4–9), gently touch each body part as it is named — this is the nyasa practice.
- After the recitation, chant Ram-naam for 5 minutes.
- Sip tulsi water and meditate.
Special practice — Tuesday Anushthana
A continuous 21 or 41 Tuesdays of recitation is held to be exceptionally powerful. Each Tuesday:
- Begin with Hanuman darshan
- Recite the Ram Raksha Stotra
- Recite the Hanuman Chalisa
- Chant Ram-naam 108 times on a mala
Pre-journey practice
Recitation before travel is an ancient tradition. The shortened version:
- Recite only verses 4–9 (the kavacha section)
- Visualize the vajra-panjara — a diamond cage of light around your body
- Conclude with “Jay Shri Ram” three times
Significance
- Shiva-revealed kavacha — the stotra’s origin is from Shiva himself in a dream. Rare authority.
- Complete anga-nyasa — head-to-foot protection for every body part.
- Compendium of 21 Ram-names in the kavacha section alone.
- “Vajra-Panjara” — the stotra’s own name, a clear image of impenetrable spiritual armour.
- Travel-protection — the most ancient practice of pre-journey recitation.
Frequently Asked Questions
Is this stotra only for Hindus?
Ram-naam is embraced across traditions. Kabir, Guru Nanak, Mira, Rahim, Gandhi all chanted Ram-naam. Anyone who recites with sincerity benefits.
Can women recite during menstruation?
Mental recitation is always permitted. Traditional practice limits audible recitation and physical worship; most contemporary acharyas hold that mental remembrance is universally meritorious.
How many verses are there in total?
The full Ram Raksha Stotra has 38 verses. The 15 selected here include the Viniyoga, Dhyana, the kavacha core, and the phalashruti — the most essential. For the complete 38-verse version, consult the Gita Press Gorakhpur edition.
Is recitation alone sufficient, or is nyasa needed?
Recitation alone is fruitful, but recitation with nyasa is more so. Nyasa means: while reciting the kavacha verses, gently touch or place attention on the body part being named. The stotra itself implies this practice through its structure.
Are there famous musical settings?
Yes. Lata Mangeshkar and Anup Jalota have famous renditions. Versions in raga Dhanyashri and raga Kirvani are also widely available. For daily practice, simple steady recitation works best.
Who is “Bhagnesha-karmuka”?
Shri Ram — the breaker of Shiva’s bow — referring to the famous incident at King Janaka’s court, where Ram broke the divine bow of Shiva to win Sita’s hand. This is among Ram’s most celebrated exploits.
What does “Jamadagnya-jit” mean?
Jamadagnya = son of Jamadagni, i.e., Parashurama. Jit = vanquisher. After Ram broke Shiva’s bow, Parashurama (Vishnu’s previous avatar, also a Brahmin warrior) appeared in fury. Ram pacified him (or, in some traditions, defeated him in a contest). This name marks Ram’s establishment of kshatriya-dharma.
Can this stotra be recited at the deathbed?
Absolutely. Ram-naam is the supreme final remembrance. If the full stotra is impossible, recite just the kavacha section (verses 4–9) — or simply “Shri Ram Jay Ram Jay Jay Ram”. The Bhagavad Gita’s principle anta-mati sā gati — “the final thought determines the destination” — is most fully realized in Ram-naam at the end.