Author Archives: arisebharat

Hindutva before Savarkar: Chandranath Basu’s contribution

  • Makarand Paranjpe

“Hindutva,” as both term and concept, is usually identified with VD Savarkar (1883-1966). His 1923 essay, originally titled, “Essentials of Hindutva” and retitled, “Hindutva: Who is a Hindu” in its 1928 reprint is the most frequently, often the only, cited text in this regard. Even the ever-popular Wikipedia has it wrong in saying that the word was “coined in the early 20th century.” A respected commentator from the right, offering a corrective to such views, wrote a recent article on how “the Hindu nationalist tradition is not alien to West Bengal.”

He is absolutely right. Like most modern ideas in India, “Hindutva,” too, was born in Bengal in the 19th century. But even he fails to mention its probable progenitor. A Bangla tract by that name was published in 1892 by a bhadralok man of letters we have forgotten today. His name is Chandranath Basu (1844-1910). Like many other leading figures of that time, he too studied at the Presidency College, getting a BA in 1865. Hoping to make a lucrative career in law, he also picked up a BL degree a couple of years later. However, he never practised law. He worked for a while in the education department, before being appointed as Deputy Magistrate, like Bankim Chandra Chattopadyaya, the leading literary figure of the times. But that didn’t suit Chandranath either. He returned to education, becoming the Principal of Jaipur College, Calcutta. After a while, he worked for the Bengal (later National) Library, finally being appointed as a translator in the Bengal Government in 1887. Though this may not seem like such an illustrious career move today, in those days it was a Class I officer’s post and quite important to the colonial regime. Chandranath occupied it till his retirement from service in 1904.

Chandranath’s forte, however, was literature. He started, as many young aspirants of his time, in English. He even founded a monthly called Calcutta University Magazine. It was Bankim who urged him to switch to Bangla as he himself had done after his own false start, Rajmohan’s Wife (1864), an incomplete, some say, first Indian novel in English. Chandranath began to publish in Bangadarshan, Bankim’s journal, the preeminent literary periodical of the day. He soon made a name for himself, publishing in other leading magazines including Girish Chandra Ghosh’s Bengalee, Akshaychandra’s Nabajiban, and so on. Rabindranath Tagore knew him well and mentions him in his reminiscences. An index of his importance is his election as the Vice chairman of the Bangia Sahitya Parishad in 1896 and Chairman in 1897. Earlier incumbents included its founding Chairman, Romesh Chandra Dutta (1848-1909), ICS, economic historian, and translator of the Ramayana and Mahabharata into English verse. Tagore himself had served as the co-Vice-Chairman of the Parishad with Nabinchandra Sen.

Chandranath wrote several books including Shakuntala Tattva (1881). Note his use of “tattva” (reality or essence), long before he used it to coin “Hindutva.” The rediscovery and translation of Kalidas’ Shakuntala in 1789 led to a lively discussion of its greatness among the Bangla intelligentsia. Kalidas’s play became central to the conceptualisation of a modern Indian aesthetic tradition. Not only Chandranath, but Tagore also wrote on this key text. Later, Acharya Hazariprasad Dwivedi would also discuss Chandranath’s Shakuntala Tattva. Chandranath went on to write a historical novel, Pashupati Sambad (1884), a critical survey of the newly emergent Bangla literature, a product of the Renaissance in which he himself was an important actor, Bartaman Babgala Sahityer Prokriti (1899), and several other books, some of which also tried to define Hindu traditions and practices. Of these, the most important, of course, was Hindutva (1892). He was to resort to the same principle of going to the fundamentals (tattva) in his last major book, Savitri Tattva (1901) too.

Unfortunately, no one I know has read Chandranath’s Hindutva. Though it is referred to in several scholarly studies of 19th century Hindu reform movements, not a single scholar offers a detailed study or analysis. It is neither available in English translation nor, it would seem, easy to get in Bangla. The longest reference to it in English that I could find was in this “Critical Notice” in the Calcutta Review of July 1894:

“Babu Chandra Nath’s is the first work which treats of the Hindu articles of faith. It aims at being an exposition of the deepest and abstrusest doctrines of Hinduism, not in a spirit of apology, not in a spirit of bombast, but in a calm and dispassionate spirit. The work is a difficult one. The Hindus are notorious for the diversity of their transcendental doctrines, every individual school having a complete set of doctrines of its own. Babu Chandra Nath has selected the noblest doctrines of Hinduism, but he has not followed any one of the ancient schools. Yet he does not aim at establishing a school of doctrine himself. His sole object is to compare, so far as lies in his power, the leading doctrines of Hindu faith with those of other of other religions.”

I have quoted at length to show how such a comment certainly whets, but satisfies neither our intellectual curiosity nor scholarly appetite.

I have often argued, as in my book Making India (2015), that the 19th century offers the key to our understanding of what transpired afterwards, how we ended up becoming what we are today. With the renewed interest in the pre-history of Hindutva, I hope some institution or scholar will assume the much-needed commission of republishing Chandranath’s pioneering treatise. It will be one more step in the direction of creating an alternative narrative of recent Indian history.

The author is a poet and Professor at Jawaharlal Nehru University, Delhi.

Source : DNA India

The Hour of God by Sri Aurobindo

The Hour of God

There are moments when the Spirit moves among men and the breath of the Lord is abroad upon the waters of our being; there are others when it retires and men are left to act in the strength or the weakness of their own egoism. The first are periods when even a little effort produces great results and changes destiny; the second are spaces of time when much labour goes to the making of a little result. It is true that the latter may prepare the former, may be the little smoke of sacrifice going up to heaven which calls down the rain of God’s bounty. Unhappy is the man or the nation which, when the divine moment arrives, is found sleeping or unprepared to use it, because the lamp has not been kept trimmed for the welcome and the ears are sealed to the call. But thrice woe to them who are strong and ready, yet waste the force or misuse the moment; for them is irreparable loss or a great destruction.

In the hour of God cleanse thy soul of all self-deceit and hypocrisy and vain self-flattering that thou mayst look straight into thy spirit and hear that which summons it. All insincerity of nature, once thy defence against the eye of the Master and the light of the ideal, becomes now a gap in thy armour and invites the blow. Even if thou conquer for the moment, it is the worse for thee, for the blow shall come afterwards and cast thee down in the midst of thy triumph. But being pure cast aside all fear; for the hour is often terrible, a fire and a whirlwind and a tempest, a treading of the winepress of the wrath of God; but he who can stand up in it on the truth of his purpose is he who shall stand; even though he fall, he shall rise again, even though he seem to pass on the wings of the wind, he shall return. Nor let worldly prudence whisper too closely in thy ear; for it is the hour of the unexpected, the incalculable, the immeasurable. Mete not the power of the Breath by thy petty instruments, but trust and go forward.

But most keep thy soul clear, even if for a while, of the clamour of the ego. Then shall a fire march before thee in the night and the storm be thy helper and thy flag shall wave on the highest height of the greatness that was to be conquered.

–Sri Aurobindo, The Hour of God, in Essays Divine and Human, CWSA Vol. 12, p. 155

Committed to the cause of Ram Mandir at Ayodhya

Shri Kalyan Singh as Chief Minister of Uttar Pradesh played a crucial role in the Ram Janmbhoomi movement. He always takes pride in the fact that the disputed structure was demolished during his tenure. Excerpts from an interview Shri Singh gave to Organiser on July 14, 1991.

Q. How do you plan to deal with the Ram Janmbhoomi issue ?

I am committed to allow the construction of the temple at Ayodhya. I declared this at Ayodhya on July 13, in the presence of a number of people present there, including some senior leaders of BJP.

I have also appealed to Muslim leaders of the State to support the Government for this cause. Their response is positive. I am confident ; a way will be found, keeping in view the sentiments of all concerned.

Q.  How can you succeed in your effort where the previous Governments have failed?

The previous Governments were not sincere in fact, they did not want the construction of Ram Temple. Their approach was negative. They were creating all sorts of hurdles in the way. My Governments will clear the way for VHP to construct the temple.

Q. Do you intend to acquire the land for this purpose ?

All steps necessary for this purpose will be taken. I have already talked to senior BJP leaders in this regard. I have also appealed to Muslim leaders of State to support the Government for this cause. Their response is positive. I am confident; a way will be found, keeping in view the sentiments of all concerned.

Q. Do you propose to take away action against guilty officers in respect of atrocities against Karsevaks ?

The inquiry commission set up by the previous Government was only an eyewash. A new commission will be set up to enquire into the questions as to what led to the tragic events of October 30 and november 2. Suitable actions will be taken against the quilty officers who exceed their jurisdiction in committing atrocities on the innocent people. The commission will also enquire into the riots which broke out in UP after these events.

Guruji Golwalkar of RSS on Indianization of Muslims

The fact is that the tradition of the land and temperament of the Hindus adhere to the concept of equal respect for religions & philosophies. However, politics prevented the assimilation of Muslims, which should have been a natural course of history. This historical tradition of evolution is defined as Indianization. Guruji says it does not mean converting other religionists into Hindus. He unambiguously and succinctly defined the concept as follow :

“Let us realise and believe that we are all children of this soil coming from the same stock, that our great forefathers were one, and that our aspirations are also one. This is all. I believe, the meaning of Indianisation.”

The opposition to the very connotation and concept is astonishing. He says, “It seems that this sacred country, immortal nation is a victim of some curse otherwise instead of showing repugnance to this very word it would have been welcomed and appreciated.” (Guruji VII: 356)

The problem arises because Indian Muslims show affinity with aggressors and identify with them. Guruji makes a distinction between aggressors and Indian Muslims, “the aggressors were foreigners and have nothing in common with the Muslims here. Let our Muslims here say that they are of this land and the past aggressors and their aggressions are not part of their heritage.”(G2000: 493) He is not demeaning Muslims but it is a demand for cultural regeneration of Muslims. Indianisation means owning India’s past beyond religious history and profile. Guruji presents Indonesian model before the Indian Muslims. Indonesia where majority professes Islam and controls society and politics have Hindu names (like Sukarna, Kartikeya.) They worship Ganesh and Saraswati, read with reverence Ramayana. However the Indian Muslims adopt Arabian instead of Indianised names. He says. “After all Indonesia is a big Muslim country. Yet Muslims have not been cut off from the tradition, culture and language. They have adopted names, like Sukarma, Ratnadevi. Does it mean they cease to be Muslims? But in India the first thing for a convert is to adopt the Arabic name. This is substantiated by the following example. In Perayur in Mudarai district (Tamilnadu) some villagers embraced Islam in 1984 and 1994. Mathu Karuppiah became Saddam Hussain in 1984.

Indianization is not at all dilution of one’s faith. It is a creation of motivating force for cultural unity and loyalty to the Motherland. To consider it as superimposition of Hinduism on Muslims shows lamentable lack of understanding the cultural assimilation and its consequences in Indian history. Guruji says, “I have no quarrel with any class, community or sect wanting to maintain its identity so long as that identity does not detract from its patriotic feeling.

Excerpt from the book ” Shri Guruji and Indian Muslims ”

Sri Rama Raksha Stotram श्री राम रक्षा स्तोत्रम्

śrīrāma rakṣāstōtraṃ

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

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

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

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

सासितूण धनुर्बाण पाणिं नक्तं चरान्तकम् ।
स्वलीलया जगत्त्रातु माविर्भूतमजं विभुम् ॥ 3 ॥

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

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

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

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

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

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

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

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

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

जगज्जैत्रैक मन्त्रेण रामनाम्नाभि रक्षितम् ।
यः कण्ठे धारयेत्तस्य करस्थाः सर्वसिद्धयः ॥ 13 ॥

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

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

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

तरुणौ रूपसम्पन्नौ सुकुमारौ महाबलौ ।
पुण्डरीक विशालाक्षौ चीरकृष्णाजिनाम्बरौ ॥ 17 ॥

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

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

आत्त सज्य धनुषा विषुस्पृशा वक्षयाशुग निषङ्ग सङ्गिनौ ।
रक्षणाय मम रामलक्षणावग्रतः पथि सदैव गच्छतां ॥ 20 ॥

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

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

वेदान्तवेद्यो यज्ञेशः पुराण पुरुषोत्तमः ।
जानकीवल्लभः श्रीमानप्रमेय पराक्रमः ॥ 23 ॥

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

रामं दूर्वादल श्यामं पद्माक्षं पीतवाससम् ।
स्तुवन्ति नाभि-र्दिव्यै-र्नते संसारिणो नराः ॥ 25 ॥

रामं लक्ष्मण पूर्वजं रघुवरं सीतापतिं सुन्दरम्
काकुत्स्थं करुणार्णवं गुणनिधिं विप्रप्रियं धार्मिकम् ।
राजेन्द्रं सत्यसन्धं दशरथतनयं श्यामलं शान्तमूर्तिम्
वन्दे लोकाभिरामं रघुकुल तिलकं राघवं रावणारिम् ॥ 26 ॥

रामाय रामभद्राय रामचन्द्राय वेधसे ।
रघुनाथाय नाथाय सीतायाः पतये नमः ॥ 27 ॥

श्रीराम राम रघुनन्दन राम राम
श्रीराम राम भरताग्रज राम राम ।
श्रीराम राम रणकर्कश राम राम
श्रीराम राम शरणं भव राम राम ॥ 28 ॥

श्रीराम चन्द्र चरणौ मनसा स्मरामि
श्रीराम चन्द्र चरणौ वचसा गृह्णामि ।
श्रीराम चन्द्र चरणौ शिरसा नमामि
श्रीराम चन्द्र चरणौ शरणं प्रपद्ये ॥ 29 ॥

माता रामो मत्-पिता रामचन्द्रः
स्वामी रामो मत्-सखा रामचन्द्रः ।
सर्वस्वं मे रामचन्द्रो दयालुः
नान्यं जाने नैव न जाने ॥ 30 ॥

दक्षिणे लक्ष्मणो यस्य वामे च (तु) जनकात्मजा ।
पुरतो मारुतिर्यस्य तं वन्दे रघुनन्दनम् ॥ 31 ॥

लोकाभिरामं रणरङ्गधीरं
राजीवनेत्रं रघुवंशनाथम् ।
कारुण्यरूपं करुणाकरं तं
श्रीरामचन्द्रं शरण्यं प्रपद्ये ॥ 32 ॥

मनोजवं मारुत तुल्य वेगं
जितेन्द्रियं बुद्धिमतां वरिष्टम् ।
वातात्मजं वानरयूथ मुख्यं
श्रीरामदूतं शरणं प्रपद्ये ॥ 33 ॥

कूजन्तं रामरामेति मधुरं मधुराक्षरम् ।
आरुह्यकविता शाखां वन्दे वाल्मीकि कोकिलम् ॥ 34 ॥

आपदामपहर्तारं दातारं सर्वसम्पदाम् ।
लोकाभिरामं श्रीरामं भूयोभूयो नमाम्यहं ॥ 35 ॥

भर्जनं भवबीजानामर्जनं सुखसम्पदाम् ।
तर्जनं यमदूतानां राम रामेति गर्जनम् ॥ 36 ॥

रामो राजमणिः सदा विजयते रामं रमेशं भजे
रामेणाभिहता निशाचरचमू रामाय तस्मै नमः ।
रामान्नास्ति परायणं परतरं रामस्य दासोस्म्यहं
रामे चित्तलयः सदा भवतु मे भो राम मामुद्धर ॥ 37 ॥

श्रीराम राम रामेति रमे रामे मनोरमे ।
सहस्रनाम तत्तुल्यं राम नाम वरानने ॥ 38 ॥

इति श्रीबुधकौशिकमुनि विरचितं श्रीराम रक्षास्तोत्रं सम्पूर्णं ।

श्रीराम जयराम जयजयराम ।

ōṃ asya śrī rāmarakṣā stōtramantrasya
budhakauśika ṛṣiḥ
śrī sītārāma chandrōdēvatā
anuṣṭup Chandaḥ
sītā śaktiḥ
śrīmad hanumān kīlakam
śrīrāmacandra prītyarthē rāmarakṣā stōtrajapē viniyōgaḥ ॥

dhyānam
dhyāyēdājānubāhuṃ dhṛtaśara dhanuṣaṃ baddha padmāsanasthaṃ
pītaṃ vāsōvasānaṃ navakamala daḻasparthi nētraṃ prasannam ।
vāmāṅkārūḍha sītāmukha kamalamilallōchanaṃ nīradābhaṃ
nānālaṅkāra dīptaṃ dadhatamuru jaṭāmaṇḍalaṃ rāmachandram ॥

stōtram
charitaṃ raghunāthasya śatakōṭi pravistaram ।
ēkaikamakṣaraṃ puṃsāṃ mahāpātaka nāśanam ॥ 1 ॥

dhyātvā nīlōtpala śyāmaṃ rāmaṃ rājīvalōchanam ।
jānakī lakṣmaṇōpētaṃ jaṭāmukuṭa maṇḍitam ॥ 2 ॥

sāsitūṇa dhanurbāṇa pāṇiṃ naktaṃ charāntakam ।
svalīlayā jagattrātu māvirbhūtamajaṃ vibhum ॥ 3 ॥

rāmarakṣāṃ paṭhētprājñaḥ pāpaghnīṃ sarvakāmadām ।
śirō mē rāghavaḥ pātu phālaṃ daśarathātmajaḥ ॥ 4 ॥

kausalyēyō dṛśaupātu viśvāmitrapriyaḥ śṛtī ।
ghrāṇaṃ pātu makhatrātā mukhaṃ saumitrivatsalaḥ ॥ 5 ॥

jihvāṃ vidyānidhiḥ pātu kaṇṭhaṃ bharatavanditaḥ ।
skandhau divyāyudhaḥ pātu bhujau bhagnēśakārmukaḥ ॥ 6 ॥

karau sītāpatiḥ pātu hṛdayaṃ jāmadagnyajit ।
madhyaṃ pātu kharadhvaṃsī nābhiṃ jāmbavadāśrayaḥ ॥ 7 ॥

sugrīvēśaḥ kaṭiṃ pātu sakthinī hanumat-prabhuḥ ।
ūrū raghūttamaḥ pātu rakṣaḥkula vināśakṛt ॥ 8 ॥

jānunī sētukṛt-pātu jaṅghē daśamukhāntakaḥ ।
pādau vibhīṣaṇaśrīdaḥ pātu rāmōkhilaṃ vapuḥ ॥ 9 ॥

ētāṃ rāmabalōpētāṃ rakṣāṃ yaḥ sukṛtī paṭhēt ।
sa chirāyuḥ sukhī putrī vijayī vinayī bhavēt ॥ 10 ॥

pātāḻa-bhūtala-vyōma-chāriṇa-śchadma-chāriṇaḥ ।
na draṣṭumapi śaktāstē rakṣitaṃ rāmanāmabhiḥ ॥ 11 ॥

rāmēti rāmabhadrēti rāmachandrēti vā smaran ।
narō na lipyatē pāpairbhuktiṃ muktiṃ cha vindati ॥ 12 ॥

jagajjaitraika mantrēṇa rāmanāmnābhi rakṣitam ।
yaḥ kaṇṭhē dhārayēttasya karasthāḥ sarvasiddhayaḥ ॥ 13 ॥

vajrapañjara nāmēdaṃ yō rāmakavachaṃ smarēt ।
avyāhatājñaḥ sarvatra labhatē jayamaṅgaḻam ॥ 14 ॥

ādiṣṭavān-yathā svapnē rāmarakṣāmimāṃ haraḥ ।
tathā likhitavān-prātaḥ prabuddhau budhakauśikaḥ ॥ 15 ॥

ārāmaḥ kalpavṛkṣāṇāṃ virāmaḥ sakalāpadām ।
abhirāma-strilōkānāṃ rāmaḥ śrīmān sa naḥ prabhuḥ ॥ 16 ॥

taruṇau rūpasampannau sukumārau mahābalau ।
puṇḍarīka viśālākṣau chīrakṛṣṇājināmbarau ॥ 17 ॥

phalamūlāśinau dāntau tāpasau brahmachāriṇau ।
putrau daśarathasyaitau bhrātarau rāmalakṣmaṇau ॥ 18 ॥

śaraṇyau sarvasattvānāṃ śrēṣṭhau sarvadhanuṣmatām ।
rakṣaḥkula nihantārau trāyētāṃ nō raghūttamau ॥ 19 ॥

ātta sajya dhanuṣā viṣuspṛśā vakṣayāśuga niṣaṅga saṅginau ।
rakṣaṇāya mama rāmalakṣaṇāvagrataḥ pathi sadaiva gacChatāṃ ॥ 20 ॥

sannaddhaḥ kavachī khaḍgī chāpabāṇadharō yuvā ।
gacChan manōrathānnaścha (manōrathōsmākaṃ) rāmaḥ pātu sa lakṣmaṇaḥ ॥ 21 ॥

rāmō dāśarathi śśūrō lakṣmaṇānucharō balī ।
kākutsaḥ puruṣaḥ pūrṇaḥ kausalyēyō raghūttamaḥ ॥ 22 ॥

vēdāntavēdyō yajñēśaḥ purāṇa puruṣōttamaḥ ।
jānakīvallabhaḥ śrīmānapramēya parākramaḥ ॥ 23 ॥

ityētāni japēnnityaṃ madbhaktaḥ śraddhayānvitaḥ ।
aśvamēdhādhikaṃ puṇyaṃ samprāpnōti na saṃśayaḥ ॥ 24 ॥

rāmaṃ dūrvādaḻa śyāmaṃ padmākṣaṃ pītavāsasam ।
stuvanti nābhi-rdivyai-rnatē saṃsāriṇō narāḥ ॥ 25 ॥

rāmaṃ lakṣmaṇa pūrvajaṃ raghuvaraṃ sītāpatiṃ sundaram
kākutsthaṃ karuṇārṇavaṃ guṇanidhiṃ viprapriyaṃ dhārmikam ।
rājēndraṃ satyasandhaṃ daśarathatanayaṃ śyāmalaṃ śāntamūrtim
vandē lōkābhirāmaṃ raghukula tilakaṃ rāghavaṃ rāvaṇārim ॥ 26 ॥

rāmāya rāmabhadrāya rāmachandrāya vēdhasē ।
raghunāthāya nāthāya sītāyāḥ patayē namaḥ ॥ 27 ॥

śrīrāma rāma raghunandana rāma rāma
śrīrāma rāma bharatāgraja rāma rāma ।
śrīrāma rāma raṇakarkaśa rāma rāma
śrīrāma rāma śaraṇaṃ bhava rāma rāma ॥ 28 ॥

śrīrāma chandra charaṇau manasā smarāmi
śrīrāma chandra charaṇau vachasā gṛhṇāmi ।
śrīrāma chandra charaṇau śirasā namāmi
śrīrāma chandra charaṇau śaraṇaṃ prapadyē ॥ 29 ॥

mātā rāmō mat-pitā rāmachandraḥ
svāmī rāmō mat-sakhā rāmachandraḥ ।
sarvasvaṃ mē rāmachandrō dayāḻuḥ
nānyaṃ jānē naiva na jānē ॥ 30 ॥

dakṣiṇē lakṣmaṇō yasya vāmē cha (tu) janakātmajā ।
puratō mārutiryasya taṃ vandē raghunandanam ॥ 31 ॥

lōkābhirāmaṃ raṇaraṅgadhīraṃ
rājīvanētraṃ raghuvaṃśanātham ।
kāruṇyarūpaṃ karuṇākaraṃ taṃ
śrīrāmachandraṃ śaraṇyaṃ prapadyē ॥ 32 ॥

manōjavaṃ māruta tulya vēgaṃ
jitēndriyaṃ buddhimatāṃ variṣṭam ।
vātātmajaṃ vānarayūtha mukhyaṃ
śrīrāmadūtaṃ śaraṇaṃ prapadyē ॥ 33 ॥

kūjantaṃ rāmarāmēti madhuraṃ madhurākṣaram ।
āruhyakavitā śākhāṃ vandē vālmīki kōkilam ॥ 34 ॥

āpadāmapahartāraṃ dātāraṃ sarvasampadām ।
lōkābhirāmaṃ śrīrāmaṃ bhūyōbhūyō namāmyahaṃ ॥ 35 ॥

bharjanaṃ bhavabījānāmarjanaṃ sukhasampadām ।
tarjanaṃ yamadūtānāṃ rāma rāmēti garjanam ॥ 36 ॥

rāmō rājamaṇiḥ sadā vijayatē rāmaṃ ramēśaṃ bhajē
rāmēṇābhihatā niśācharachamū rāmāya tasmai namaḥ ।
rāmānnāsti parāyaṇaṃ parataraṃ rāmasya dāsōsmyahaṃ
rāmē chittalayaḥ sadā bhavatu mē bhō rāma māmuddhara ॥ 37 ॥

śrīrāma rāma rāmēti ramē rāmē manōramē ।
sahasranāma tattulyaṃ rāma nāma varānanē ॥ 38 ॥

iti śrībudhakauśikamuni virachitaṃ śrīrāma rakṣāstōtraṃ sampūrṇaṃ ।

śrīrāma jayarāma jayajayarāma ।