Rama Bhujanga Stotram
श्रीरामभुजङ्गप्रयातस्तोत्रम्
What is the Rama Bhujanga Stotram?
Rama Bhujangam The Rama Bhujanga Stotram, also called the Rama Bhujanga Prayata Stotram or Rama Bhujangam, is a 29-verse Sanskrit hymn to Lord Rama composed by Adi Shankaracharya in the swaying bhujanga-prayata meter. It moves from a vision of Rama's form and divine qualities through verses of surrender and repeated salutation, closing with a verse on the merit of reciting it daily.
Among the many hymns attributed to Adi Shankaracharya, the Rama Bhujanga Stotram is one of the shorter, more personal ones – twenty-nine verses that move between grand description and quiet pleading. It opens by picturing Rama enthroned in glory with Sita and Lakshmana beside him, turns to the moment a frightened mind most needs comfort, and ends with plain repeated salutations, ‘namaste namaste sada ramachandra’. The whole hymn is carried by the gliding bhujanga-prayata meter, which gives every line the same unhurried, rocking rhythm from the first verse to the last.
Rama Bhujanga Stotram Lyrics
Verses are given in roman transliteration first (no diacritics, for easy reading) with the Devanagari original beneath each. Tap any verse to open its meaning.
Vishuddham param sacchidananda-rupam
Gunadharam adhara-hinam varenyam
Mahantam vibhantam guhantam gunantam
Sukhantam svayam dhama ramam prapadye
विशुद्धं परं सच्चिदानन्दरूपम्
गुणाधारमाधारहीनं वरेण्यम्
महान्तं विभान्तं गुहान्तं गुणान्तं
सुखान्तं स्वयं धाम रामं प्रपद्ये
Meaning
I take refuge in Rama, pure and complete, the very form of existence-consciousness-bliss. He holds every good quality yet needs no support of his own, is worthy of the deepest reverence, radiant and present in every heart, and stands beyond the three gunas and beyond ordinary pleasure – a light that is its own source.
Shivam nityam ekam vibhum tarakakhyam
Sukhakaram akara-shunyam sumanyam
Mahesham kalesham suresham paresham
Naresham nirisham mahisham prapadye
शिवं नित्यमेकं विभुं तारकाख्यं
सुखाकारमाकारशून्यं सुमान्यम्
महेशं कलेशं सुरेशं परेशं
नरेशं निरीशं महीशं प्रपद्ये
Meaning
Rama is auspicious and eternal, one without a second, all-pervading and known as the deliverer across every world. He is bliss itself even though he has no fixed shape – the great lord, master of every art, ruler of gods and of men, answerable to no one above him.
Yada varnayat karna-mule’ntakale
Shivo rama rameti rameti kashyam
Tad-ekam param taraka-brahma-rupam
Bhaje’ham bhaje’ham bhaje’ham bhaje’ham
यदावर्णयत्कर्णमूलेऽन्तकाले
शिवो रामरामेति रामेति काश्याम्
तदेकं परं तारकब्रह्मरूपं
भजेऽहं भजेऽहं भजेऽहं भजेऽहम्
Meaning
At the moment of death in the holy city of Kashi, Shiva himself is said to whisper the name Rama into the dying devotee's ear. It is this same undivided, supreme name that carries a soul across worldly existence – I adore it again and again and again.
Maha-ratna-pithe shubhe kalpa-mule
Sukhasinam aditya-koti-prakasham
Sada janaki-lakshmanopetam ekam
Sada ramachandram bhaje’ham bhaje’ham
महारत्नपीठे शुभे कल्पमूले
सुखासीनमादित्यकोटिप्रकाशम्
सदा जानकीलक्ष्मणोपेतमेकं
सदा रामचन्द्रम् भजेऽहं भजेऽहम्
Meaning
I worship Ramachandra as he sits at ease on a gem-studded throne beneath the wish-granting tree, glowing with the light of countless suns, forever flanked by Janaki and Lakshmana – the one without a second, worshipped without pause.
Kvanad-ratna-manjira-padaravindam
Lasan-mekhala-charu-pitambaradhyam
Maha-ratna-harollasat-kaustubhangam
Nadach-chanchari-manjari-lola-malam
क्वणद्रत्नमञ्जीरपादारविन्दम्
लसन्मेखलाचारुपीताम्बराढ्यम्
महारत्नहारोल्लसत्कौस्तुभाङ्गं
नदच्चंचरीमंजरीलोलमालम्
Meaning
His lotus feet carry anklets that chime softly with every step, a glittering waistband circles him, and he is dressed in radiant yellow silk. A necklace set with the Kaustubha gem shines on his chest, and his garlands stir with bees drawn to their fragrance.
Lasach-chandrika-smera-shonadharabham
Samudyat-patangendu-koti-prakasham
Namad-brahma-rudradi-kotira-ratna-
Sphurat-kanti-nirajanaradhitanghrim
लसच्चन्द्रिकास्मेरशोणाधराभम्
समुद्यत्पतङ्गेन्दुकोटिप्रकाशम्
नमद्ब्रह्मरुद्रादिकोटीररत्न-
स्फुरत्कान्तिनीराजनाराधितान्घ्रिम्
Meaning
A smile like moonlight plays on his red lips, and his own glow outshines a million rising suns and moons together. Even Brahma and Rudra bow low before him, the light from the gems in their crowns forming a living lamp offered at his feet.
Purah pranjalin anjaneyadi-bhaktan
Svachin-mudraya bhadraya bodhayantam
Bhaje’ham bhaje’ham sada ramachandram
Tvad-anyam na manye na manye na manye
पुरः प्राञ्जलीनाञ्जनेयादिभक्तान्
स्वचिन्मुद्रया भद्रया बोधयन्तम्
भजेऽहं भजेऽहं सदा रामचन्द्रं
त्वदन्यं न मन्ये न मन्ये न मन्ये
Meaning
Standing before him with folded hands, Hanuman and the other devotees receive silent teaching through his hand held in the chin-mudra, the gesture of knowledge. I worship this Ramachandra again and again – there is no other I turn my mind to.
Yada mat-samipam kritantah sametya
Prachanda-pratapair bhatair bhishayen-mam
Tadavishkaroshi tvadiyam svarupam
Tad-apat-pranasham sa-kodanda-banam
यदा मत्समीपं कृतान्तः समेत्य
प्रचण्डप्रतापैर्भटैर्भीषयेन्माम्
तदाविष्करोषि त्वदीयं स्वरूपं
तदापत्प्रणाशं सकोदण्डबाणम्
Meaning
When Yama, lord of death, comes near with his fearsome attendants to frighten me at the very end, show me then your own form, Rama, bow and arrows raised – the sight alone that dissolves every calamity.
Nije manase mandire sannidhehi
Prasida prasida prabho ramachandra
Sa-saumitrina kaikeyi-nandanena
Sva-shaktyanu-bhaktya cha samsevyamana
निजे मानसे मन्दिरे संनिधेहि
प्रसीद प्रसीद प्रभो रामचन्द्र
ससौमित्रिणा कैकेयीनन्दनेन
स्वशक्त्यानुभक्त्या च संसेव्यमान
Meaning
Come and settle, Rama, in the shrine of my own mind, and be gracious to me – you who are served with such devotion and ability by Lakshmana, son of Sumitra, and Bharata, son of Kaikeyi.
Sva-bhaktagra-ganyaih kapishair mahisha-
-ranikair anekaish cha rama prasida
Namaste namo’stvisha rama prasida
Prashadhi prashadhi prakasham prabho mam
स्वभक्ताग्रगण्यैः कपीशैर्महीशै-
रनीकैरनेकैश्च राम प्रसीद
नमस्ते नमोऽस्त्वीश राम प्रसीद
प्रशाधि प्रशाधि प्रकाशं प्रभो माम्
Meaning
Surrounded by your finest devotees – the vanara chiefs, kings and their armies, and countless others – be pleased with me too, Rama. Salutations to you again and again; guide me, your servant, toward true understanding.
Tvam-eva-asi daivam param me yad-ekam
Su-chaitanyam etat tvad-anyam na manye
Yato’bhud-ameyam viyad-vayu-tejo-
-jalorvyadi-karyam charam chacharam cha
त्वमेवासि दैवं परं मे यदेकं
सुचैतन्यमेतत्त्वदन्यं न मन्ये
यतोऽभूदमेयं वियद्वायुतेजो-
जलोर्व्यादिकार्यं चरं चाचरं च
Meaning
You alone are my highest god, the one undivided consciousness from which space, air, fire, water and earth first arose, along with everything that moves and everything that stays still. I think of nothing else as God.
Namah sachchidananda-rupaya tasmai
Namo deva-devaya ramaya tubhyam
Namo janaki-jivitesaya tubhyam
Namah pundarikayatakshaya tubhyam
नमः सच्चिदानन्दरूपाय तस्मै
नमो देवदेवाय रामाय तुभ्यम्
नमो जानकीजीवितेशाय तुभ्यं
नमः पुण्डरीकायताक्षाय तुभ्यम्
Meaning
I bow to you who are existence, consciousness and bliss itself; I bow to you, god of gods, Rama; I bow to you, keeper of Janaki's very life; I bow to you, whose eyes stretch wide like lotus petals.
Namo bhakti-yuktanuraktaya tubhyam
Namah punya-punjaika-labhyaya tubhyam
Namo veda-vedyaya chadyaya pumse
Namah sundarayendira-vallabhaya
नमो भक्तियुक्तानुरक्ताय तुभ्यं
नमः पुण्यपुञ्जैकलभ्याय तुभ्यम्
नमो वेदवेद्याय चाद्याय पुंसे
नमः सुन्दरायेन्दिरावल्लभाय
Meaning
I bow to you who cherish those devoted to you; I bow to you who are reached only through a great store of merit; I bow to you, known truly only through the Vedas, first among all beings; I bow to you, the handsome one, beloved of Lakshmi.
Namo vishva-kartre namo vishva-hartre
Namo vishva-bhoktre namo vishva-matre
Namo vishva-netre namo vishva-jetre
Namo vishva-pitre namo vishva-matre
नमो विश्वकर्त्रे नमो विश्वहर्त्रे
नमो विश्वभोक्त्रे नमो विश्वमात्रे
नमो विश्वनेत्रे नमो विश्वजेत्रे
नमो विश्वपित्रे नमो विश्वमात्रे
Meaning
Salutations to the creator of this universe, salutations to its dissolver, salutations to its enjoyer, salutations to its measure. Salutations to its guide, its conqueror, its father, and its mother.
Namaste namaste samasta-prapancha-
-prabhoga-prayoga-pramana-pravina
Madiyam manas tvat-pada-dvandva-sevam
Vidhatum pravrittam su-chaitanya-siddhyai
नमस्ते नमस्ते समस्तप्रपञ्च-
प्रभोगप्रयोगप्रमाणप्रवीण
मदीयं मनस्त्वत्पदद्वन्द्वसेवां
विधातुं प्रवृत्तं सुचैतन्यसिद्ध्यै
Meaning
Salutations again and again to you, the master who knows every experience of this whole manifest world and every means to it. Let my mind now turn wholly toward serving your two feet, so true awareness may finally be won.
Shilapi tvad-anghri-kshama-sangi-renu-
-prasadad-dhi chaitanyam adhatta rama
Naras tvat-pada-dvandva-seva-vidhana-
-t su-chaitanyam eteti kim chitram adya
शिलापि त्वदन्घ्रिक्षमासङ्गिरेणु-
प्रसादाद्धि चैतन्यमाधत्त राम
नरस्त्वत्पदद्वन्द्वसेवाविधाना-
त्सुचैतन्यमेतेति किं चित्रमद्य
Meaning
Even a stone once gained life, Rama, simply from the dust of your feet – the old memory of Ahalya restored from her curse. So it is no wonder at all that a person who serves your feet with devotion should awaken to that same higher consciousness.
Pavitram charitram vichitram tvadiyam
Nara ye smaranty anvaham ramachandra
Bhavantam bhavantam bharantam bhajanto
Labhante kritantam na pashyanty ato’nte
पवित्रं चरित्रं विचित्रं त्वदीयं
नरा ये स्मरन्त्यन्वहं रामचन्द्र
भवन्तं भवान्तं भरन्तं भजन्तो
लभन्ते कृतान्तं न पश्यन्त्यतोऽन्ते
Meaning
Those who remember your wondrous, sacred deeds every day, Ramachandra, and worship you as the one who ends worldly sorrow and sustains all beings, never have to face the fearsome sight of death at their final hour.
Sa punyah sa ganyah sharanyo mamayam
Naro veda yo deva-chudamanim tvam
Sada-karam ekam chid-ananda-rupam
Mano-vag-agamyam paran-dhama rama
स पुण्यः स गण्यः शरण्यो ममायं
नरो वेद यो देवचूडामणिं त्वाम्
सदाकारमेकं चिदानन्दरूपं
मनोवागगम्यं परन्धाम राम
Meaning
Blessed and worthy of honor is the one who knows you as the jewel among gods, ever the same, one, made of pure consciousness and bliss, beyond the reach of mind and speech – such a soul has found true refuge and the highest home.
Prachanda-pratapa-prabhavabhibhuta-
-prabhutari-vira prabho ramachandra
Balam te katham varnyate’tiva balye
Yato’khandi chandisha-kodanda-dandah
प्रचण्डप्रतापप्रभावाभिभूत-
प्रभूतारिवीर प्रभो रामचन्द्र
बलं ते कथं वर्ण्यतेऽतीव बाल्ये
यतोऽखण्डि चण्डीशकोदण्डदण्डः
Meaning
O Ramachandra, brave one whose fierce power has overwhelmed countless enemies, how can your strength even be put into words, when in mere childhood you shattered the great bow that belonged to Shiva?
Dasha-grivam ugram sa-putram sa-mitram
Sarid-durga-madhyastha-rakshoganesham
Bhavantam vina rama viro naro va-
-‘suro va’maro va jayet kas trilokyam
दशग्रीवमुग्रं सपुत्रं समित्रं
सरिद्दुर्गमध्यस्थरक्षोगणेशम्
भवन्तं विना राम वीरो नरो वा-
ऽसुरो वाऽमरो वा जयेत्कस्त्रिलोक्याम्
Meaning
With his sons and allies around him, the fearsome ten-headed Ravana ruled from a fortress ringed by the sea – who among men, demons or gods in all three worlds could ever have defeated him, Rama, except you?
Sada rama-rameti ramamritam te
Sada-ramam ananda-nishyanda-kandam
Pibantam namantam sudantam hasantam
Hanumantam antar-bhaje tam nitantam
सदा रामरामेति रामामृतं ते
सदाराममानन्दनिष्यन्दकन्दम्
पिबन्तं नमन्तं सुदन्तं हसन्तं
हनूमन्तमन्तर्भजे तं नितान्तम्
Meaning
Hanuman drinks endlessly the nectar of your name, bowing low, his fine teeth showing in a smile – I hold that same devoted Hanuman close within my heart and worship him without end.
Sada rama-rameti ramamritam te
Sada-ramam ananda-nishyanda-kandam
Pibann anvaham nanv aham naiva mrityor-
-bibhemi prasadad asadat tavaiva
सदा रामरामेति रामामृतम् ते
सदाराममानन्दनिष्यन्दकन्दम्
पिबन्नन्वहं नन्वहं नैव मृत्यो-
र्बिभेमि प्रसादादसादात्तवैव
Meaning
Drinking each day this nectar of your name, ever fresh and the very source of bliss, I truly no longer fear death – such is the grace, unfailing and unending, that comes only from you.
Asita-sametair akodanda-bhushai-
-rasaumitri-vandyair achanda-pratapaih
Alankesha-kalair asugriva-mitrai-
-rarama-bhidheyair alam devatair nah
असीतासमेतैरकोदण्डभूशै-
रसौमित्रिवन्द्यैरचण्डप्रतापैः
अलङ्केशकालैरसुग्रीवमित्रै-
ररामाभिधेयैरलम् देवतैर्नः
Meaning
Enough of gods who have no Sita beside them, who carry no bow, whom Lakshmana never bows to, whose valor never blazed, who never ended the Lord of Lanka, who never befriended a Sugriva, who bear no name of Rama. You alone, Rama, are enough for us.
Avirasana-sthair achin-mudrikadhyai-
-rabhaktanjaneyadi-tattva-prakashaih
Amandara-mulair amandara-malai-
-rarama-bhidheyair alam devatair nah
अवीरासनस्थैरचिन्मुद्रिकाढ्यै-
रभक्ताञ्जनेयादितत्त्वप्रकाशैः
अमन्दारमूलैरमन्दारमालै-
ररामाभिधेयैरलम् देवतैर्नः
Meaning
Enough of gods who do not sit in the seat of the hero, who show no gesture of wisdom, who teach no truth to Hanuman and the other devotees, who rest beneath no coral tree wearing no coral-flower garland, who bear no name of Rama. You alone are enough for us.
Asindhu-prakopair avandya-pratapai-
-rabandhu-prayanair amanda-smitadhyaih
Adanda-pravasair akhanda-prabodhai-
-rarama-bhideyair alam devatair nah
असिन्धुप्रकोपैरवन्द्यप्रतापै-
रबन्धुप्रयाणैरमन्दस्मिताढ्यैः
अदण्डप्रवासैरखण्डप्रबोधै-
ररामाभिदेयैरलम् देवतैर्नः
Meaning
Enough of gods who never turned their anger on the ocean, whose valor draws no reverence, who never journeyed for the sake of kin, whose smile is never gentle, who never wandered in exile, who never lift a soul whole out of ignorance. You alone, bearing the name Rama, are enough for us.
Hare rama sitapate ravanare
Kharare murare’surare pareti
Lapantam nayantam sada-kalam eva
Samalokayalokaya-shesha-bandho
हरे राम सीतापते रावणारे
खरारे मुरारेऽसुरारे परेति
लपन्तं नयन्तं सदाकालमेव
समालोकयालोकयाशेषबन्धो
Meaning
O Hari, O Rama, husband of Sita, foe of Ravana, slayer of Khara, destroyer of Mura, enemy of every demon, supreme above all – turn your kind gaze, refuge of everyone, on this one who spends every moment speaking your name.
Namaste sumitra-suputrabhivandya
Namaste sada kaikayi-nandanedya
Namaste sada vanaradhisha-vandya
Namaste namaste sada ramachandra
नमस्ते सुमित्रासुपुत्राभिवन्द्य
नमस्ते सदा कैकयीनन्दनेड्य
नमस्ते सदा वानराधीशवन्द्य
नमस्ते नमस्ते सदा रामचन्द्र
Meaning
Salutations to you, honored always by the sons of Sumitra; salutations to you, praised forever by the son of Kaikeyi; salutations to you, bowed to always by the lord of the vanaras; salutations, salutations, Ramachandra, without end.
Prasida prasida prachanda-pratapa
Prasida prasida prachandari-kala
Prasida prasida prapannanukampin
Prasida prasida prabho ramachandra
प्रसीद प्रसीद प्रचण्डप्रताप
प्रसीद प्रसीद प्रचण्डारिकाल
प्रसीद प्रसीद प्रपन्नानुकम्पिन्
प्रसीद प्रसीद प्रभो रामचन्द्र
Meaning
Be gracious, be gracious, mighty in valor; be gracious, be gracious, death itself to fierce enemies; be gracious, be gracious, compassionate to those who seek shelter in you; be gracious, be gracious, Lord Ramachandra.
Bhujanga-prayatam param veda-saram
Muda ramachandrasya bhaktya cha nityam
Pathan santatam chintayan svantarange
Sa eva svayam ramachandrah sa dhanyah
भुजङ्गप्रयातं परं वेदसारं
मुदा रामचन्द्रस्य भक्त्या च नित्यम्
पठन् सन्ततं चिन्तयन् स्वान्तरङ्गे
स एव स्वयम् रामचन्द्रः स धन्यः
Meaning
Whoever recites this Bhujanga Prayata hymn, the very essence of the Vedas, with joy and steady devotion to Ramachandra, and keeps him in mind within their own heart, becomes Ramachandra himself, and is truly blessed. This closing verse is the phalashruti, the statement of merit that seals the hymn.
Meaning and the Bhujanga-Prayata Meter
The Rama Bhujanga Stotram builds in three movements. The first eleven verses are a description – Rama enthroned with Sita and Lakshmana, dressed in silk and gems, teaching Hanuman in silence with the chin-mudra gesture of knowledge. Verses twelve through twenty widen into repeated namaskaras, salutations that name Rama as creator, sustainer, father and mother of the universe, before three verses (23-25) declare, almost defiantly, that no other deity will do. The final verses return to plain, direct address: praise for Hanuman’s devotion, then four short bursts of ‘prasida prasida’ – be gracious, be gracious – before the closing verse describes the fruit of reciting the hymn.
The hymn takes its name from its meter, bhujanga-prayata, literally the ‘gliding of the serpent’. Each line is built from four identical units of light-heavy-heavy syllables, so the verse moves forward with the same steady, rolling sway from its first word to its last – much like a cobra’s fluid, unbroken glide across the ground. Adi Shankara used this same meter across a family of short devotional hymns, which is why they are grouped together simply as his ‘bhujangam’ stotras.
That gliding rhythm is also what makes the hymn easy to chant from memory even before the meaning has fully settled in. The repeated words at the start of paired lines – namaste namaste, prasida prasida, bhaje’ham bhaje’ham – work with the meter rather than against it, so the emotional weight of each verse builds through sound before it is explained through translation.
When and How to Chant the Rama Bhujanga Stotram
- – Sit facing east or north in a clean, quiet space and light a lamp or incense before an image of Rama.
- – Take a moment to steady the breath and silently offer the recitation to Rama before you begin.
- – Read verses 1 through 29 in order, following the roman or Devanagari text at a slow, even pace.
- – Let each line finish before starting the next – the bhujanga-prayata meter naturally sets an unhurried, gliding rhythm, so there is no need to rush.
- – If short on time, the four 'prasida prasida' calls of verse 28 can be repeated on their own as a shorter daily practice.
- – Close with the phalashruti (verse 29) and a simple pranam to Rama.
- – Keep a fixed time each day rather than aiming for speed – regularity matters more than pace.
Benefits of Chanting the Rama Bhujanga Stotram
Like most Adi Shankara stotras, the Rama Bhujanga Stotram is chanted for devotion first, and its traditional benefits follow from steady, sincere practice rather than from the words alone.
- : The repeated 'prasida prasida' refrain gives the mind a steady anchor at difficult moments or before sleep.
- : Reciting it verse by verse builds familiarity with Rama's form, story and qualities in a compact, memorable form.
- : Verses on facing Yama at the end of life (8, 17, 22) are traditionally recited to calm the fear of death.
- : The gliding bhujanga-prayata meter makes the hymn easier to memorize and pronounce correctly than free-verse stotras.
- : Verses 21-22 connect the reciter directly to Hanuman's own devotion to Rama's name.
- : Its short length makes it a practical daily alternative for devotees who want a Rama stotra shorter than the Rama Raksha Stotram.
Origin: Adi Shankara and the Bhujanga Prayata Family of Hymns
The Rama Bhujanga Stotram is traditionally attributed to Adi Shankaracharya (circa 8th century CE), the philosopher who systematized Advaita Vedanta and is credited with dozens of short Sanskrit devotional hymns alongside his commentarial works. Like his other stotras, this one carries both a saguna register – Rama pictured in physical detail, on his throne, in silk and gems – and a nirguna undertone, addressing him in verse 11 as the formless consciousness from which the five elements themselves arise. The colophon found on manuscript sources reads ‘iti shrimach-chhankaracharya-viracitam shri rama bhujanga-prayata stotram sampurnam’, crediting the composition to Shankara by name.
Bhujanga-prayata is one of several meters Shankara used across a small family of hymns now referred to collectively as his ‘bhujangam’ stotras, each named for a different deity: the Shiva Bhujanga Stotram, the Devi-facing Bhavani Bhujangam, and the Subrahmanya Bhujangam among them. All share the same swaying four-foot structure, which is likely why tradition grouped them together by meter rather than only by subject.
Within Rama devotional literature specifically, the Rama Bhujanga Stotram is shorter and more personal in tone than the better-known Rama Raksha Stotram (a protective hymn attributed to sage Budha Kaushika) – it reads less like a shield of names and more like a direct, verse-by-verse conversation with Rama, closing on the simple repeated plea ‘prasida prasida’, be gracious, be gracious.
Frequently Asked Questions
What does Bhujanga Prayata mean?
Bhujanga Prayata literally means the 'gliding of the serpent'. It names a Sanskrit meter built from four repeating light-heavy-heavy syllable units per line, which gives each verse the same smooth, rolling, unbroken movement associated with a cobra's glide.
Who composed the Rama Bhujanga Stotram?
The hymn is traditionally attributed to Adi Shankaracharya. Its manuscript colophon directly credits him: 'iti shrimach-chhankaracharya-viracitam shri rama bhujanga-prayata stotram'.
How many verses does the Rama Bhujanga Stotram have?
The standard recension has 29 numbered verses, the last of which is the phalashruti describing the merit of reciting the hymn. A few printed collections also carry one extra, unnumbered Hanuman verse alongside it, but that verse is not part of Shankara's original 29.
What is the difference between the Rama Bhujanga Stotram and the Rama Raksha Stotram?
The Rama Raksha Stotram, attributed to sage Budha Kaushika, is a longer protective hymn built mainly from lists of Rama's names and weapons. The Rama Bhujanga Stotram is shorter, composed in a single flowing meter, and reads more like a direct, personal address to Rama than a shield of protection.
When should I chant the Rama Bhujanga Stotram?
Early morning or dusk after a bath is traditional, and it is especially chanted on Rama Navami and Hanuman Jayanti. That said, it can be recited daily at any fixed, quiet time.
What are the benefits of chanting this stotram?
Devotees chant it for steadiness of mind, familiarity with Rama's qualities, and comfort against the fear of death, since several verses speak directly to facing Yama at life's end. As with any stotra, these are traditional devotional benefits rather than medical claims.
Are there other Bhujangam stotras by Adi Shankara?
Yes. Shankara is credited with several hymns in the same bhujanga-prayata meter for other deities, including the Shiva Bhujanga Stotram, the Bhavani Bhujangam for the Devi, and the Subrahmanya Bhujangam.
Can beginners chant this stotram using only the Roman transliteration?
Yes. The Roman transliteration on this page follows the same word divisions as the Devanagari text, so it can be read verse by verse even without knowledge of the Sanskrit script, though listening to a correct recitation first is recommended for pronunciation.
॥ श्री रामचन्द्राय नमः ॥