Gayatri Ramayana Lyrics with Meaning and Benefits

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Gayatri Ramayana Lyrics with Meaning and Benefits

Gayatri Ramayana Lyrics with Meaning and Benefits:

24 syllables of Gayatri Mantra-This is the relation of Gayatri Mantra and Ramayana given below

||Om Asmath gurubhyo: namah||

Sri:saile: daya:pa:thram

dhi:bhakthya:di guna:rnavam|

yathi:ndra pravanam vande:

ramya ja:ma:tharam munim||

lakshmi:na:tha sama:rambha:m

na:tha ya:muna mandhyama:m|

asmada:cha:rya paryantha:m

vande: guruparampara:m||

yo:nithyam achyutha pada:mbuja yugma rukma

vya:mo:hathas thadithara:ni thruna:ya me:ne|

Asmad guro:r bhagavatho:sya dayaika sindho:ho

ra:ma:nujasya charanau saranam prapadye:||

ma:tha: pitha: yuvathayas thanaya: vibhu: thihi

sarvam yade:va niyame:na madanvaya:na:m|

a:dyasya nah kula pathe:r vakula:bhi ra:mam

sri:math thadanghri yugalam pranama:mi mu:rdhna:||

bhu:tham sarascha mahada:hvaya bhattana:tha

sri:bhakthisa:ra kulase:khara yo:giva:ha:n|

bhaktha:nghrire:nu paraka:la yathi:ndramisra:n

srimath para:nkusa munim pranatho:smi nithyam||

O:m bhagavanna:ra:yana abhimatha:nuru:pa svaru:pa

ru:pa gunavibhava aisvaryasi:la:di anavadhika:thisaya,

asankye:ya kalya:na gunagna:m,padma vana:laya:m,

Before start chanting Gayatri ramayanam chant above mantras,and continue below mantras.

Valmiki Ramayana contains 24000 slokas divided into 7 Kandas, namely, Balakanda, Ayodhya Kanda, Aranya Kanda, Kishkindha kanda, Sundara kanda,  Yuddha kanda  and Uttara Kanda.  The first letter of the first sloka in each group of 1000 slokas(we will get 24 syllables that form the Gayatri mantra) is taken from the Gayatri Mahamantra (given below) in the same sequence namely,

TA,SA,VI,TU,VA,RE,NI,YAM,BHAR,GO,DE,VA,SYA,DHI,MA,HI,DHI,YO,YAH,NAH,PRA,CHO,DA,YAT

तत्सवितुर्वरॆण्यं
भर्गो देवस्य धीमहि
धियॊ यॊ नः प्रचोदयात्

The collection of these slokas constitutes the Gayatri Ramayana.

Gayathri Ramayanam Benefits:

Reciting this Gayathri Ramayanam everyday gives the benefit of Reciting both Valmiki Ramayana and Gayathri Mantra.

Every letter in the Gayatri Mantra corresponds to the first letter of the Shlok after every 1000 shloks in Ramayan. there is no wonder they say, if you recite the Gayatri Mantra, it’s considered that you’ve read the Ramayan.

Each sloka is identified below by the Kanda (1 for Balakanda, 2 forAyodhya Kanda etc),chapter number within the Kanda, and serial number of the sloka within the chapter:

24 syllables of gayatri mantra:

1.तपस्स्वाध्यायनिरतं तपस्वी वाग्विदां वरम्।
नारदं परिपप्रच्छ वाल्मीकिर्मुनिपुङ्गवम् ॥ (१.१.१)
Tapaswadhyaya niratham,
Thapaswee vag vidhamvaram,
Narada pariprucha,
Valmikir muni pungavam
 
Meaning:
The great sage Valimiki asked Narada,
Who does penance and reading of Vedas,
And who himself was a great sage,
As well as an expert over words.
Valmiki’s questions are expressed in the following slokas:
 
कोन्वस्मिन् सांप्रतं लोके गुणवान् कश्च वीर्यवान्।
धर्मज्ञश्च कृतज्ञश्च सत्यवाक्यो दृढव्रतः ॥ (१.१.२)
चारित्रेण च को युक्तः सर्वभूतेषु को हितः ।
विद्वान् कः कस्समर्थश्च कश्चैकप्रियदर्शनः॥(१.१.३)
आत्मवान् को जितक्रोधः द्युतिमान् कोऽनसूयकः।
कस्य बिभ्यति देवाश्च जातरोषस्य संयुगे ॥(१.१.४)
एतदिच्छाम्यहं श्रोतुं परं कौतूहलं हि मे।
महर्षे त्वं समर्थोऽसि ज्ञातुमेवं विधं नरं ॥(१.१.५)
 
O Naradamuni, Is there any man on this earth now who has all sterling qualities, who is valiant, who knows what is dharma, who acknowledges with gratitude whatever help is rendered to him, who always speaks the truth, who is firm on his commitments, whose conduct is unblemished, who thinks of the welfare of all beings, who is wise and competent, who has a pleasing appearance, who is rooted in his Atma, who has conquered anger, who gives out light, who is not envious and whom even the devas fear when he is afire with anger in a war?  I want to hear about him from you. I am keenly interested in this. You must be knowing someone with all these attributes.

2.स हत्वा राक्षसान्सर्वान् यज्ञघ्नान् रघुनन्दनः।
ऋषिभिः पूजितस्सम्यक् यथेन्द्रो विजयी पुरा ॥ (१.३०.२३)

Sa hathwaa Rakshasaan sarvaan,
Yagnagnaan Raghu nandana,
Rishibhi poojithasthathra,
Yadendro vijaye puraa.

 
Meaning:
That son of the clan of Raghu,
By killing all the Rakshasas,
And protecting the fire sacrifices,
Was worshipped by the sages,
Similar to Indra when he was victorious.
The context here is Rama’s protecting the sacrifice being performed by sage Viswamitra from the depredations of rakshasas like Maricha
 

3.विश्वामित्रस्तु धर्मात्मा श्रुत्वा जनकभाषितम् ।
वत्स राम धनुः पश्य इति राघवमब्रवीत् ॥ (१.६७.१२)

Viswamitharasthu dharmathma,
Sruthwa janaka bhashitham,
Vathsa Rama, dhanu pasya,
Ithi Raghabamabraveeth.

 
Meaning:
Viswamithra, the personification of Dharma,
After hearing the words spoken by Janaka told,
“Child Rama, please see this bow.”
The context is the condition laid down by Janaka for the hand of Sita. The aspiring suitors had to lift the bow of Shiva, bend it and string it.  Sri Ram effortlessly lifted it and, in a swift lightning movement, broke it into two pieces in the act of stringing it.
 

4.तुष्टावास्य तदा वंशं प्रविश्य च विशांपतेः।
शयनीयं नरेन्द्रस्य तदासाद्य व्यतिष्ठत ॥ (२.१५.२०)

Thushtyavaasya thadhaa vamsam,
Pravisya sa visaampathe,
Sathaneeyam Narendrasya,
Thadasadhya vyathishtitha.

 
Meaning:
Then he reached the bed room of the king,
Went near and standing outside and praised and,
Narrated the detailed pedigree of the king.
The context is Kaikeyi’s insistence on sending Rama into the forests for fourteen years in exchange for one of the boons granted to her by Dasaratha earlier.  Dasaratha was heart-broken at the prospect of separation from his son for such a long time.  How could he convey this news to Rama?  He sends Sumantra to bring Rama to him.

5.वनवासं हि संख्याय वासांस्याभरणानि च।
भर्तारमनुगच्छन्त्यै सीतायै श्वशुरो ददौ ॥ (२.४०.१५)

Vanavasam hi sankhyaya,
vasamsyabharanani cha,
Bhartharamanugachanthyai,
Seethayai swasuro dhadhou.

 
Meaning:
Based on the years that Sita has to live in the forest,
When she would accompany her husband,
Her father in law gave her sufficient dresses and ornaments.
The context is impending departure of Rama, Sita and Lakshmana into the forests

6. राजा सत्यं च धर्मं च राजा कुलवतां कुलम्।
राजा माता पिता चैव राजा हितकरो नृणाम् ॥ (2.67.34)

Raja sathyam cha dharmam cha,
Raja kulavatham kulam,
Raja Matha pitha chaiva,
Raja hithakaro nrunaam.

 
Meaning:
The king is the truth and Dharma,
He is the Lord of people of good families,
He is the father as well as mother,
And he is the one who does good to people.
 The above words are those of Markandeya and other hermits as well as ministers of Dasaratha who request Vasishtha to appoint one of Dasarath’s sons as the King since Rama has gone on vanavasa  and Dasaratha is dead unable to bear the separation of Rama
 

7.निरीक्ष्य स मुहूर्तं तु ददर्श भरतो गुरुम् ।
उटजे राममासीनं जटामण्डलधारिणम् ॥२.९९.२५)

Nireekshya sanmuhurtham thu,
Dadarsa bharatho Gurum,
Utaje Ramamaseenam,
Jata valkala dharinam.

 
Meaning:
After waiting for an auspicious time,
Bharatha(after sighting the hermitage of Rama) saw his teacher Rama,
Who was having matted hair and was,
Wearing cloth made of wood
The context is Bharata visiting Rama at Chitrakuta with a view to persuading him to return to Ayodhya

8.यदि बुद्धिः कृता द्रष्टुं अगस्त्यं तं महामुनिम्।
अद्यैव गमने बुद्धिं रोचयस्व महायशाः ॥ (३.११.४४)

Yadhi budhi krutha drushtum,
Magasthyam tham mahamunim,
Adviava gamane budhim,
Rochayaswa Mahasaya.

Meaning:
Oh great one, if you are desirous
Of seeing the great sage Agasthya,
Take decision soon to start to do that.
Sutikshna Rishi (in whose hermitage Rama was staying) said to  Rama “O Rama of great fame, if you intend visiting Agastya, the great sage,  then make up your mind to go there today itself”.
The context is when Rama spent time at the hermitage of Sutikhsna after Bharata’s visit.


9.भरतस्यार्यपुत्रस्य श्वश्रूणां मम च प्रभो।
मृगरूपमिदं व्यक्तं विस्मयं जनयिष्यति (३.४३.१७)

Bharathasya aaryaputhrasya,
Swasroonam mama cha prabho,
Mruga roopamidham vyaktham,
Vismayam janayishyathi.

 
Meaning:
Oh Lord, this deer which is very pretty,
Would create a great sense of wonder,
To Bharatha, you and my in laws.
The context is Sita’s fascination for the deer of golden hue which was the guise put on by Maricha by his magical powers to lure Rama away from Sita.
 

10.गच्छ शीघ्रमितो राम सुग्रीवं तं महाबलम्।
वयस्यं तं कुरु क्षिप्रमितो गत्वाद्य राघव ॥ (३.७२.१७)

Gacha seegramitho Rama,
Sugreevam tham Mahabalam,
Vayasyam tham kuru kshipra,
Mitho gathwadhya Raghava.

 
Meaning:
Oh Rama go immediately from here,
To the very strong Sugreeva,
And Oh Raghava make him,
Your very intimate friend.
 

11.देशकालौ प्रतीक्षस्व क्षममाणः प्रियाप्रिये।
सुखदुःखसहः काले सुग्रीववशगो भव ॥ (४.२२.२०)

Desa kalou Pratheekshaswa,
Kshama mana priyaa priye,
Sukha dukha saha kale,
Sugreeva vasago bhavam.

 
Meaning:
Understanding the time and place,
Being patient for likes and dislikes,
Treating joy and sorrow as equal,
Become obedient to Sugreeva.
Vali’s words, on his death bed, to Angada
“ Wait for the appropriate place and time,
taking with equanimity both likes and dislikes and
pleasure and pain which occur over a period of time
and put yourself under the control of Sugriva”
 
12.वन्द्यास्ते तु तपस्सिद्धास्तपसा वीतकल्मषाः
प्रष्टव्याश्चापि सीतायाः प्रवृत्तिं विनयान्वितैः ॥ (४.४३.३४)
Vandhyasthe Thapasa sidhaa,
Sthapasaa veethakalmasha,
Prashtavyachapi seethaaya,
Pravruthi vinayanvithou.

Meaning:

The Sidhas who do penance are fit to be saluted,
For thy are devoid of sins due to their penance,
You can enquire with them present position,
Of Sita along with great humility.
Sugriva’s instructions to the Vanaras regarding the rishis they would meet during their search for Sita: “Those Rishis,  who by their austerities,  have attained the highest goal of life and have been purified by their tapas, are to be revered and respected.  You should enquire of them about Sita and her present situation with modesty and humility.”
 

13.स निर्जित्य पुरीं श्रेष्ठां लङ्कां तां कामरूपिणीम्।
विक्रमेण महातेजाः हनूमान्मारुतात्मजः ॥ (५.४.१)

Sa nirjithya purim sreshtaam,
Lankaam tham Kamaroopinim,
Vikramena maha thejo,
Hanuman maruthathmaja.

 
Meaning:
Hanuman the son of wind God,
Who is valorous and shining,
Won over Lanka, the town’s goddess,
Who can assume any firm she wishes.
Having conquered  by his valour the guarding deity of Lankapuri,   who was capable of taking any form she desired, Hanuman, son of Vayu and very powerful (scaled the ramparts of Lanka)
 

14.धन्या देवाः सगन्धर्वाः सिद्धाश्च परमर्षयः ।
मम पश्यन्ति ये नाथं रामं राजीवलोचनम् ॥ (५.२६.४१)

Dhanyodhayaa sa gandharwa,
Sidhascha paramarshya,
Mama pasyanthi ye nadham,
Ramam rajeeva lochanam.

Meaning:
I see Rama who is my lord,
Who has eyes as pretty as lotus,
Is seen by Gandharwas, Sidhas and saints,
As if it is the rise of their luck.
This sloka is from the soliloquy of Sita kept in captivity by Ravana in Ashokavanika: “ Devas, Gandharvas, Siddhas and Rishis whosoever see my Lord Rama, who has eyes beautiful as lotus petals, will have their lives fulfilled.”
 

15.मंगलाभिमुखी तस्य सा तदासीन्महाकपेः।
उपतस्थे विशालाक्षी प्रयता हव्यवाहनम् ॥ (५.५३.२६)

Mangalabhimukhi thasya,
Saa thadassn maha kape,
Upathasthe Visalakshi.
Prayathaa havya vahanam.

 
Meaning:
That lady with an auspicious face,
Deciding to bless the great monkey,
Saluted and prayed to God of fire,
After making herself pure.
The wide-eyed (Sita), with the intention of blessing Hanuman and preventing any hurt to him,  prayed to the Fire God with a pure heart.
The context is the episode of Hanuman’s tail being wrapped in clothes, soaked in oil and set on fire by the rakshasas. But the God of Fire (Agni) did not hurt Hanuman as the latter’s father Vayu was the former’s friend.
 

16.हितं महार्थं मृदु हेतुसंहितं व्यतीतकालायतिसंप्रतिक्षमम्।
निशम्य तद्वाक्यमुपस्थितज्वरः प्रसङ्गवानुत्तरमेतदब्रवीत् ॥ (६.१०.२७)

Hitham mahartham mruduhethu sammitham,
Vyatheetha kalayutha samrathikshamam,
Nisamya thadvakya mupasthitha jwara,
Prasanga vanuthara methad abhraveeth.

 
Meaning:
After hearing those words which were meant for good,
Which would give great results, which were sweet,
Which were logical and suitable for past, present and future,
With very great anger that Ravana replied thus.
Hearing (the Advice of Vibhishana) which was well-meaning, having a superior purpose, mild, reasoned, relevant equally in the past, the present and the future, Ravana was infuriated and being passionately attached gave the following reply.
The context is Vibhishana’s advising Ravana not to buy the enmity of Rama and honourably return Sita to him. Ravana could not digest this advice.
 

17.धर्मात्मा रक्षसां श्रेष्ठः संप्राप्तोऽयं विभीषणः ।
लङ्कैश्वर्यं ध्रुवं श्रीमानयं प्राप्नोत्यकण्टकम् ॥ (६.४१.६८)

Dharmathma Rakshasa sreshta,
Samprapthoyam Vibheeshana,
Langaiswaryam dhruvam sreema-,
Nayam prapthothya gandakam.

 
Meaning:
That great Rakshasa who was personification of Dharma,
Called Vibheeshana has come and joined me,
And without any doubt with certainty,
He would attain the wealth of Lanka.
This Vibhishana, the embodiment of dharma and foremost among rakshasas has arrived (to surrender himself to Rama) and he will surely inherit the whole of the riches of Lanka free of all enemies.
These are the words of Vali’s son Angada addressed to Ravana.  Angada had come to Ravana’s court as the emissary of Rama
 

18.यो वज्रपाताशनिसन्निपातान्न चुक्षुभे नापि चचाल राजा।
स रामबाणाभिहतो भृशार्तश्चचाल चापं च मुमोच वीरः ॥ (६.५९.१४०)

Yo vajrapathaasani sannipatha-
N na chukshubhe napi chachala Raja,
Sa Ramabhanabhi hatho brusatha,
Schchala chapancha mumocha veeraa.

 
Meaning:
That king who never bothered by the hit of Vajrayudha,
 And that of thunder is now hit by Rama’s arrow,
And that hero has become sad by the shock, and became very nervous,
And started trembling and his bow slipped from his hands.
The valiant Ravana, struck by the vajrayudha of Indra or by thunder-bolt, was never agitated or moved but struck by the arrows of Rama he became extremely hurt, and the bow slipped from his hand.The context is the first day’s fight between Rama and Ravana.
 

19.यस्य विक्रममासाद्य राक्षसा निधनं गताः।
तं मन्ये राघवं वीरं नारायणमनामयम् । (6.72.11)

Yasya Vikrama masadhya,
Rakshasa nidhanam gathaa,
Tham manye Raghavam veeram,
Narayanamana matam.

 
Meaning:
Caught by his fame,
Many Rakshasas died,
And I consider that valorous Rama,
As the real God Narayana.
“On the strength of whose valour many rakshasas lost their lives that valiant Rama, I think, is the eternal Narayana Himself.”
These are the musings of Ravana when many of his commanders and his brother Kumbhakarna were put to death by Rama and Lakshmana.
 

20.न ते ददर्शिरे रामं दहन्तमरिवाहिनीम्।
मोहिताः परमास्त्रेण गान्धर्वेण महात्मना ॥६.९४.२६॥

Na ye dhadru sire Rama,
Chindanda mari vahineem,
Mohithaa paramasthrena,
Gandharvena mahathmana.

 
Meaning:
Those Rakshasas were not able to see,
Sri Rama who was burning the army of enemies,
For they had lost their senses by the great arrow,
Called Gandharwa sent by the great Rama,
The large-hearted  Rama was scorching to death the army of the enemy but the rakshasas could not see him, deluded as they were by the  Gandharvastra (shot from the bow of Rama)

21.प्रणम्य देवताभ्यश्च ब्राह्मणेभ्यश्च मैथिली ।
बद्धांजलिपुटाचेदमुवाचाग्निसमीपतः ॥ (६.११९.२३)

Pranamya devadhabyascha,
Brahmanebhascha Mythili,
Badanjali putaa chedha-
Muvachagni sameepatha.

 
Meaning:
After offering her salutations,
To Brahmans and Devas,
Mythili with saluting hands,
Went near the fire and tol

Offering her salutations to the devas and the brahmanas Sita, with folded hands went near Agni and spoke thus
As commanded by Rama Sita steps into fire to prove her chastity and prays to Agni thus:

यथा मे हृदयं नित्यं नापसर्पति राघवात् ।
तथा लोकस्य साक्षी मां सर्वतः पातु पावकः ॥

यथा मां शुद्धचारित्रां दुष्टां जानाति राघवः।
तथा लोकस्य साक्षी मां सर्वतः पातु पावकः ॥

Just as my heart never moves away from Rama, so Agni the witness for all the world protect me from all sides.

I am pure and chaste but Rama thinks I am polluted; so Agni the witness for all the world protect me from all sides.

 

22.चलनात्पर्वतेन्द्रस्य गणा देवाश्च कंपिताः।
चचाल पार्वती चापि तदाश्लिष्टा महेश्वरम् ॥ (७.१६.२६)

Chalanath parvathendrasya,
Ganam devascha kambitha,
Chachala Parvathi chapi,
Thadaslishta Maheswaram.

 
Meaning:
When the king of mountains moved
The Ganas of Shiva and the devas trembled.
And even Goddess Parvathi trembled,
And rushed and embraced the great God.
When the mountain was shaking, the ganas and devas were tossed about.  Parvati also felt the tremor and embraced her consort Maheshwara (Siva)
The context is when Ravana tried to uproot the Kailasa Mountain, the abode of Siva, when his Pushpaka was not allowed to fly over it by Nandi
 

23.. दाराः पुत्राः पुरं राष्ट्रं भोगाच्छादनभोजनम्।
सर्वमेवाविभक्तं नौ भविष्यति हरीश्वर ॥ (७.३४.४१)

Daraa puthra puram Rashtram,
Bhogachadana bhajanam,
Sarva mevapi bhakthanno,
Bhavishyati Hareaswara.

 
Meaning:
Oh Lord of the monkeys from today,
Let the fields, children, towns, countries,
Luxuries, meals and the fields,
Become our common property,
and be shared equally among us.
O Chief of Vanaras,  henceforth wives, sons, city, country, objects of enjoyment, clothes and food would be undivided between us, that is, we will partake of them as common assets.
Ravana was overcome by Vali’s superior strength.  Discretion being the better part of valour, Ravana concluded a treaty of friendship with Vali.  The above are words of Ravana to Vali.
 

24यामेव रात्रिं शत्रुघ्नः पर्णशालां समाविशत्।
तामेव रात्रिं सीतापि प्रसूता दारकद्वयम् ॥(७.६६.१)

Yameva rathrimn Shathrugna,
Parna salaam samavisad,
Thameva rathrim Seethapi,
Prasoothaa darakadwayam.

 
Meaning:
On the night when Shatrugna,
Stayed in the hermitage,
And on that same night, Sita,
Gave birth to two sons.
The night during which  satrughna entered the hermitage of Valmiki, the same night Sita was delivered of twin male children.

Phala Sruthi:

इदं रामायणं कृत्स्नं गयत्रीबीजसंयुतम् ।
त्रिसन्ध्यं यः पठेन्नित्यं सर्वपापैः प्रमुच्यते ॥

Idam Ramayanam Kruthsnam,
Gayathri bheeja samyutham,
Trisandhyam, ya paden nithyam,
Sarva paapai pramuchyathe.
 
Meaning:
If this Ramayana is recited,
Along with the root chant of Gayathri,
At dawn, noon and dusk daily,
One would get rid of all committed sins.
Those who recite this, the whole of the story of Rama, composed of the bijaksharas (seed letters) of Gayatri Mantra, in the morning, midday and evening sandhyas, will be rid of all his evil deeds.

Most asked FAQS:

Is Gayatri mantra taken from Ramayana?
The Gayatri Mantra comes from the Valmiki Ramayana. The Valmiki Ramayana has 24000 shlokas where as the Gayatri mantra only has 24 words. The last word of every shloka in the Valmiki Ramayana made up the Gayatri Mantra. It is also mentioned in Shakti Purana, Padma Purana and Bhagwat Purana.
 
How can I unlock Gayatri mantra?
He who chant the Mantra as mantra, can unlock the mantra. Those who made the lock would definitely make the Key. Gayatri means Kayam – Our body and Stree – woman, that is Divine mother. If you chant the mantra properly, you will get the vital energy – Prana or Sakthi.
Is there any connection between Ramayan and Gayatri mantra?
It is believed that the event of Ramayan happened between the 4th and 5th century BC. 1. Gayatri Mantra is formed from the first letter that comes after every 1000 verses of Ramayan. The Gayatri Mantra consists of 24 letters and the Valmiki Ramayan has 24,000 verses.
Can I chant Gayatri mantra at night?
Gayatri Mantra can be chanted from two hours before sunrise to one hour before sunrise and sunset can be done till one hour later.Do not chant this mantra at night.
Mantras can be very effective?
Listening to mantras can be very effective very very effective but it can be dangerous also. So one should be very careful while using mantras.When one is empty, relaxed, ready, only then can listening to mantras be effective it is a very powerful medicine and one should be very careful.