Lyrics and Meanings (Sloka)

Śhloka is a term derived from Sanskrit. Śhloka is a verse, phrase, proverb or hymn of praise dedicated to the God. Śhlokas are usually composed in a specific meter. Śhloka is a verse of two lines, each of sixteen syllables. Usually the Śhloka selected is from our ancient Purāṇas or epics - Ithihāsa - and is set to a particular rāga and thāḷa.

The dancer would give expression to the bhāva that is underlying in the Śhloka, bringing out the deeper meaning laden in it. They may even construct swaras for the Śhloka and dance to them or they would perform a Thīrmānam for them. If there is no scope for Sanchāri Bhāva in the Śhloka, then the artiste would perform to the swaras in the rāga and execute thīrmānas or nruttha, accordingly, bringing out the qualities of the manifestation of God in whose praise the Śhloka is set.

The Śhloka is always centered on this mood of serenity, and is associated with devotion. It is the state in which a man transcends from his state of mind and is transported closest to the Divine, to the Supreme and the Ultimate. Though the Śhloka selected is mostly written in Sanskrit, the artistes usually select verses from the language of the particular region, or of their choice.

Rāma

Composer:Thulasidhās
Language: Sanskrit

Meanings - Word by word: Śhyāma Priya, USA, http://fullcircle.hummaa.com

Meanings - Overall: Team Ambalam

Alignment, Diacriticals & consequent spelling changes, Language & grammar editing, if any and necessary, of existing meaning: Team Ambalam

Śhāntham Śhāśhvatham Aprameyam Anagham Nirvāṇa Śhānthipradham
Brahma Śhambhu Phaṇīndhra Sevyamānisam Vedhānthavedhyam Vibhum |
Rāmākhyam Jagadiśhvaram Suragurum Maya Manuṣhyam Harim
Vandheham Karuṇākaram Raghuvaram Bhūpālachuḍāmaṇim ||

Śhāntham - The peaceful one (i.e. devoid of sorrow, anger, hatred, etc.);

 Śhāśhvatham - The eternal;

Aprameyam - The Immeasurable;

Anagham - The perfect (in qualities untouched by modes of passion (rājasa) and ignorance (thāmasa);

Nirvāṇa Śhānthipradham- The granter of limitless peace;
Brahmā - chathurmukha brahmā, son of Śhrīmannārāyaṇan (in Tamil - ayan);

Śhambhu - Lord Śhiva, son of chaturmukha brahmā (in Tamil- aran);

Phaṇi- Ādhiśheṣha (also, Lakṣhmaṇa, Balarāma, Rāmānuja);

Indhra -Surapathi Indhradheva (brother of Vāmanamūrthi);
Sevyam-prostrate;

aniṣham- always;

 Vedhānthavedhyam - glories sung by the Vedhas;

Vibhum- All pervading (same meaning as the Śhabhda Viṣhṇu);
Rāmākhyam- One who is so charming and delightful - One who has the name of Rāma;

Jagadiśhvaram- The Universal Lord;
Suragurum- One who is the guru for the suras (demigods in general), Bruhaspathi avathāram;
 Māyā Manuṣhyam - One who does deceitful yet wonderful tricks.(This word need not just be taken as illusion in an Adhvaithic connotation. In Viśhiṣhṭādhvaitham, we defined it as Āśhcharyacheṣṭitham;

Harim- One who steals our Pāpas (as defined by Prahladhāzhvān) and One who came to rescue the Elephant (as defined by Śhukhabrahmarṣhi);
Vandheham -My obeisance (I offer my respects);
Karuṇākaram- The most compassionate;

Raghuvaram – to the best from the Raghu Dynasty;
Bhūpāla- the ruler of the earth;
chuḍāmaṇim- to the crown jewel;

I bow down to that peaceful, eternal, immeasurable, perfect, granter of limitless peace, who is prostrated to by Brahmā, Śhiva, Ādhiśheṣha and Indhra, whose glories are sung by the Vedhas, who is all pervading, charming, the universal Lord, who is the teacher of the Gods and does wonderful tricks, the one who steals our de-merits, the most compassionate, the best of the Raghu dynasty and the crown jewel amongst the rulers of the earth .

Ramo Nāma Babhūva

Composer: Śhrī Bilwamaṅgala
Language: Sanskrit

Meanings - Word by word: Team Ambalam

Meanings - Overall: www.srihayagrivan.org/ebooks/014_kk_p2_pt2.pdf

Alignment, Diacriticals & consequent spelling changes, Language & grammar editing, if any and necessary, of existing meaning: Team Ambalam

Verse Selected From Śhrī Kruṣhṇa Karṇāmrutham

Rāmo Nāma Babhūva Hum Thath Abalā Sīthā Ithi Hum Thau Pithuhu

Vacha Panchavaṭī Thaṭe Viharathaha Thām Aharath Rāvaṇaha |

Nidhrārtham Jananī Katham Iti Hareh Humkārathah Śhrunvathaha

Saumithre Kva Dhhanur Dhhanur Dhhanurithi Vyāghra Giraha Pāthu Naha

|| Kruṣhṇa Karṇāmrutham Śhlokam 2:71||

Rāmo Nāma – by the name, Rāma;

Babhūva – was there;

 Hum- ok or yes as a reply or response;

Thath Abalā – that frail person (woman, wife)

Sīthā Ithi – was with the name, Sīthā

 Hum - ok or yes as a reply or response;

Thau – they both;

Pithuhu Vacha – the words of the father;

 Panchavaṭī Thaṭe – on the banks of Panchavaṭī;

 Viharathaha – were staying;(roaming about)

Thām – her;

Aharath – kidnapped;

Rāvaṇaha - Rāvaṇa, the demon;

Nidhrārtham – in order to sleep;

 Jananī – the mother

 Katham- story

 Ithi Hareh- thus it is so of Hari

 Humkārathah – making ‘hum’ sounds as reply;

 Śhrunvathaha – listening to;

Saumithre Kva Dhhanur Dhhanur Dhhanurithi – O son of Sumithrā (Lakṣhmaṇa), where is my bow? The bow, the bow??

Vyāghra Giraha – the tiger like

 Pāthu – protect;

Naha – us;

Yaśhodhā started telling Kruṣhṇa a story and Kruṣhṇa was listening to it by saying

‘hum’ meaning ok or yes.

Yaśhodhā  - There was Rāma

Kruṣhṇa- ok

Yaśhodhā  - He had a wife , Sīthā

Kruṣhṇa-ok

Yaśhodhā - when they both went to the forest at the words of His father and lived in Panchavaṭi

Kruṣhṇa - ok

Yaśhodhā - Rāvaṇa carried Her off.

Immediately Kruṣhṇa said, - “Oh Lakṣhmaṇa, where is my bow? The bow, the bow”

He became Rāma in that instant remembering His former avathāra.

May that brave lord protect us.