Power of Taraka Mantra

"Rama" is called Taraka Mantra. Taraka Mantra is one which helps a person to cross over the cycle of birth and death to immortalhood, i.e., it helps one merge with the Almighty. It is a mantra which helps you rid of your bad and good karmas. [Even good karmas are to be got rid off because one is born to enjoy the fruits of good karma. For example look at the irony of this guy who has been elected five times as Chief Minister in spite of his present evil karma of being an anti-Hindu, a brahmin hater, a temple hater and cow hater. But he will definitely enjoy its "fruits" as well may be as a dweller on the banks of Kooum as compared to his present heaven of air-conditioned comfort etc. Sorry I have digressed..coming back to Sri Rama Nama]

So this taraka mantra "Rama" is derived from the roots of two maha mantras -- Om Namo Narayanaya and Om Nama: Shivaya -- "Ra" from Namo Narayanaya and "Ma" from Nama Shivaya.

Although my preferred japam is the Gayatri but before gaining sleep I always chant "Rama Rama Rama Rama...." after remembering my Guru who initiated me into this japa and Sri Maha Ganapati; even before I hit 100 I dose off to a state of dreamless pleasant sleep.

"Rama" namam is the one mantra which is chanted into the ears of those who are at the verge of shedding this mortal coil. But whether they are in a state of hearing that or not is a moot question. In all likelihood they are already in the clutches of "Chitra-gupta -- which means secret picture" where they are shown as if flowing from a projector, the movie of their life from childhood to that stage when they are in the last stages of their life here; they are shown their likes and dislikes, the pleasures and pains they endured, the people who gave or caused them this pleasure/pain etc. Depending upon the "scene" in this very private movie the expression on their face change -- sometimes smiling, sometimes staring, sometimes shrinking in horror etc. Watching this the relatives who crowd around the person who is in his death throes imagine that they are reacting to the presence of some near or dear one and all that.

This is also one of the reasons that we are discouraged from having dogs and cats as pet animals. Dogs in particular are capable of providing us so much of happiness by their loyalty and devotion that in all probability we would be remembering the dog in our last moments. The Gita says that the person at the verge of death is shown a picture of his next birth. Definitely you would not like to remember your dog in that stage which would result in your attaining a dog's birth.

So if you are in the habit of chanting any particular mantra on a regular basis, you will notice that even without your volunteering it, the mantra goes on repeating itself at the back of your mind all the time -- even when you are asleep. That is called "ajapa japam". It goes on and on even when you are engaged in conversing with somebody, when you are engaged in your daily routine.

Therefore a person who is all the while busy chanting the Gayatri or the taraka mantra of Rama namam or the Panchaakshari, Ashtaakshari, Sastaakshari, Sathakshari, that particular mantra will take over controls of the dying person's thought process and he will die remembering the Almighty's name. Do I have to say to what world he/she will go?

Lost City of Lord Sri Krishna

Moola Dwaraka

MOOLA DWARAKA : This is the place where Lord Krishna is said to have set foot first on arriving at Dwaraka.. But, he seems to have forsaken this place and moved to Bhet Dwaraka. The place looks really 'God-forsaken' !. It is near KODINAR from where one has to travel in an open air, overcroeded jeep upto a point and then walk up through the dry, dusty footpath leading to the Ambuja Cement factory. Atop a yonder mound stands a small dilapidated mud enclosure with a stone slab put in place and said to represent the spot where Lord Krishna set foot and hence called ' Moola Dwaraka '. There is a solitary priest who rarely attends the sanctum !.

Satyayaniya Upanishad of Sukla Yagur Veda

Satyayaniya Upanishad 

Om ! That (Brahman) is infinite, and this (universe) is infinite.
The infinite proceeds from the infinite.
(Then) taking the infinitude of the infinite (universe),
It remains as the infinite (Brahman) alone.
Om ! Let there be Peace in me !
Let there be Peace in my environment !
Let there be Peace in the forces that act on me !

1. The mind alone is the cause of bondage and liberation of the people; (the mind) attached to the objects of the senses leads them to bondage; freed from the objects it leads them to liberation. (Thus) it has been declared.
2. If that attachment of the mind of a person to the objects of the senses is directed towards Brahman, who shall not be liberated from bondage ?
3. The mind (chitta) alone is worldly life; hence it should be purified with effort. As the mind is, so he becomes. This is the eternal secret.
4. One who knows not the Veda realizes not that omnipresent One (Brahman); one who knows not Brahman reaches not that supreme abode. He who realizes that the omnipresent god (Vishnu), the omniscient one, the prop of all (Vasudeva) (is himself), that sage, seer of reality, attains the state of wisdom while living (vipratvam).
5. Then (observing in the four disciplines) those Brahmanas well-versed in the Veda and untouched by desires, who ponder over the eternal supreme Brahman (realize Brahman). (A person desiring liberation) who is quiescent, self-subdued, has renounced all sensory pleasures, is forbearing, well versed in the scripture, is known as equanimous, has discarded the primary desires (for wealth, wife and progeny) and is free from the debts (to the manes, etc.,), coming to realize the Atman, shall live, observing silence, in some stage of life or other as the Kutichaka (or Paramahamsa).
6. Then entering into the final stage of life (i.e. Sannyasa) he may possess five (small) things (matras) as is proper.
7. He should possess as long as he lives (the five things, namely) a three-fold staff (of bamboo), sacred thread, garment consisting of a loin-cloth, sling and holy ring of sacred grass.
8. These fire are the things pertaining to an ascetic (of the Kutichaka order); (to all ascetics the inward possessions are five, namely, the ‘a’, ‘u’, ‘m’, the bindu and the nada constituting Om.) This matra (namely the five constituents) is heard in the Pranava (Brahman). Till the final exit (of the vital breath) the ascetic shall not abandon (the twofold five matras); even at death (the five external matras) shall be buried with him.
9. The sign of Vishnu (i.e. means leading to liberation) is said to be twofold, the external and the internal. If one of them is discarded (the ascetic) is without doubt fallen.
10. The threefold staff is an emblem (leading to) Vishnu; it is a means of attaining liberation by learned Brahmanas as ascetics. It is the extinction of all worldly characteristics – thus runs the Vedic teaching.
11-12. Then indeed, Oh Brahmana, there are four kinds of ascetics, namely Kutichaka, Bahudaka, Hamsa and Paramahamsa. All these bear the signs of Vishnu (i.e. they strive for liberation), wear tuft and sacred thread, are pure in mind, consider their own Self as Brahman, are intent on worship (of God) in the form of pure consciousness, practise muttering of prayers and the principal and secondary disciplines (Yama and Niyama), are of good conduct and (thus) become exalted. This is declared in a Vedic verse: The Kutichaka, Bahudaka, Hamsa and Paramahamsa ascetics are different in their way of life; all these possess the signs of Vishnu, the external and internal, which are always visible and invisible (respectively). Practising the five devotional acts (yajnas), having penetration into the Vedanta, observing the rites (appropriate to the station in life), resorting to the spiritual lore, abandoning the tree (of worldly life) but having recourse to its root-cause (namely Brahman), renouncing its flowers (of rituals) but enjoying its (true) essence, sporting in Vishnu (i.e. leading the life spiritual), delighting in Vishnu, freed (from external worship), identifying themselves with Vishnu, they realize the omnipresent Vishnu.
13. Worship during the three junctures of the day (Sandhyas) bathing according to capacity, presenting libations of water to the manes, cleansing (i.e. purifying oneself with water), waiting upon (the deities with prayers) – these five devotional acts (the Kutichaka) shall perform till death.
14. With ten Pranavas and seven mystic words (vyahritis) the four-footed Gayatri along with its ‘head’ is the prayer to be recited during the three Sandhyas.
15. The practice of yoga consists of the constant single-minded devoted service of Vishnu, the Guru; non-injuring by word, thought and deed is the devotional act of penance (tapoyajna).
16. It is declared that the devotional act of studying the scripture (Svadhyaya-yajna) consists of reciting the various Upanishads. The attentive reciting of Om offers the (concept of the individual) Self in the fire of the (non-dual) Brahman.
17. The devotional act of possessing spiritual wisdom (Jnana-yajna) is to be known as the very best of all yajnas. (The Paramahamsas) have Jnana (true knowledge) for the (emblematic) staff, Jnana for the tuft and Jnana for the sacred thread.
18. He whose tuft consists of Jnana and the sacred thread too of that (Jnana) has all the characteristics of a Brahmana – thus is the injunction of the Veda.
19. Then indeed, Oh Brahmana, these mendicant monks are as they appear (i.e. unclad, as when they were born). They should desire to remain as a tree, having gone beyond passion, anger, greed, delusion, false pride, pride, envy, ‘mine-ness’ and egotism; and having discarded honour and dishonour, blame and praise; and when cut down (like a tree) they shall not complain. Thus these wise men become immortal here (in this world) itself. This has been said in the Vedic verse: Having taken leave of his kinsmen and son with good will and not seeing them again, enduring the pairs (of opposites, heat and cold, etc.,) and quiescent he shall turn eastward or northward and proceed on foot.
20-22. (Equipped with) a (water) vessel and staff, seeing four cubits of ground alone before him, wearing sacred thread and tuft or remaining shaven-headed, having a family (of his body alone), and receiving from people alms unbegged or begged for bare sustenance’ having a vessel made of clay, wood, gourd or strung leaves as originally provided, and clothed with a garment of hemp, silk, grass, a patched one, (deer-)skin or a leafy one strung or unstrung; shaving his head alone at the junction of the seasons without removing hair below and in the arm pits and never the tuft; he shall reside in a fixed place for four months (of the rainy season) during which the inward soul, the omnipresent Purusha (Vishnu) is asleep (in the milky ocean).
23. When (God, Vishnu) has risen (from sleep), the ascetic may reside in one place to carry out his work (such as study, meditation or Samadhi) for the other eight months or he may go about (as a mendicant monk). (During the journey) he may stay (for short periods) in a temple, a hut where the ritual fire is kept, the shade of a tree, or a cave, without attachment and unnoticed by the people. He shall be quiescent like fire when fuel is exhausted and he shall not give or cause trouble to any one anywhere. (On seeing one equal to or inferior to him he shall not shrink nor consider any one existing as different from himself).
24. If a person has realized that he is the Atman non-different from the universal Self, what can he wish for, and to fulfil which desire need he torture his body (by various kinds of austerities) ?
25. A wise-man knowing this (truth) and thus a knower of Brahman shall have this consciousness. He shall not worry himself with many words; for it is only torturing language.
26. Having discerned the knowledge of Brahman he should wish to remain with dispassion (lit. with the innocence of the child); a sage has realized the Atman when he has the lore of Brahman and dispassion.
27. When all desires which cling to the heart have been shed, then the man becomes immortal and he enjoys the (bliss of) Brahman here (itself).
28. Then indeed, Oh Brahman, he who abandons this asceticism which is the highest spiritual life, becomes a child-murderer, a murderer of a Brahmana, a killer of an embryo, a great sinner. He, who abandons this steady life pertaining to Vishnu (i.e. the external and internal discipline in spiritual life), becomes a thief, a seducer of his preceptor’s wife, treacherous to a friend, ungrateful; he is denied all (auspicious) worlds. This has been declared in the Vedic verse – A thief, a drinker of spirituous liquor, a seducer of his preceptor’s wife and one treacherous to his friend get purified by expiation; (but) one who abandons the sign of Vishnu, external or internal, which he was possessing, will never be purified in spite of all his self-exertions.
29. Abandoning the sign of Vishnu-worship, external or internal, he who resorts to his stage of life or no (prescribed) stage at all, or returns (to his former way of living prior to renunciation) – to that great fool (and to people of his kind) there is no liberation seen even in tens of millions of eons.
30. Abandoning all other stages of life a wise man should live for long in the stage of life leading to liberation. There is no liberation possible to one who has fallen from the stage leading to final beatitude.
31. Having embraced asceticism, if one does not remain observing its laws, he is to be known as ‘fallen from grace’ (arudhachyuta) – such is the Vedic injunction.
32. Then indeed, Oh Brahmana, when (a wise man) has embraced this age old spiritual life pertaining to Vishnu and remains without transgressing it, he becomes self-controlled, worthy of being remembered as auspicious, a (true) knower of the world, a knower of the Vedanta, a knower of Brahman, omniscient, self-luminous; he becomes the supreme God Brahman, he redeems from (the misery of) worldly life his ancestors, relations by marriage, (other) kinsmen, associates and friends.
33. When a wise man renounces the world, those belonging to his family become blessed in this world, a hundred generations before him and three hundred generations after him.
34. The scripture says that a very pious mendicant monk redeems thirty generations of his family after him, thirty generations before him and thirty generations after those that follow (the first thirty).
35. The Vedic teaching is that the ancestors of (a wise man) are redeemed if he were to say that he has renounced even while his final breath remains in his throat (i.e. just before death).
36. Hence, Oh Brahmana, wise men have said that this age old lore of the Self, the discipline pertaining to Vishnu, shall not be expounded till one has oneself realized (the goal) and (that) not to one who has not studied the Veda, has not the conviction of the Self, has not freed himself from attachment, has not become pure, has not approached (to receive this of his own accord), and who has not made earnest efforts (to know them). This has been said in a Vedic verse (as well):
Once (Brahma-)Vidya approached (the god) Brahma and said: ‘Guard me, I am your treasure. Do not reveal me to one who is envious, crooked or crafty. Thus shall I be of potent strength’.
37. This discipline of the Atman pertaining to Vishnu (i.e. this lore to realize Brahman) shall be revealed to a person after a careful test as to whether he is of pure conduct, attentive, intelligent, observes celibacy and has approached (the Guru of his own accord for receiving instruction).
38. With those ascetics who have been taught (the scripture) by a Guru and who do not honour him in word, thought and deed, the Guru does not dine; similarly (good ascetics) do not eat the food (from houses where the ill-mannered receive alms). Such is the (injunction of the) scripture.
39. The Guru is the supreme righteousness (Dharma); the Guru alone is the sole means (of liberation). He who honours not his Guru who gives (initiation into) the single syllable (Om which is Brahman) has all his scriptural learning, penance and spiritual wisdom oozed out as water from an unbaked clay vessel.
40. He who has supreme faith in God and the same faith in his Guru is a knower of Brahman, who reaches supreme beatitude. Such is the teaching of the Veda. Thus (ends) the Upanishad.

Om ! That (Brahman) is infinite, and this (universe) is infinite.
The infinite proceeds from the infinite.
(Then) taking the infinitude of the infinite (universe),
It remains as the infinite (Brahman) alone.
Om ! Let there be Peace in me !
Let there be Peace in my environment !
Let there be Peace in the forces that act on me !

Here ends the Satyayaniyopanishad belonging to the Sukla-Yajur-Veda. 

About Satyayani Upanishad

Satyayani Upanishad is one of the Sannyasa Upanishads that belongs to the Shukla Yajurveda. This Upanishad says that the sage’s inner possession is Om (the Pranava) and urges not to abandon it until his final breath. It explains that those who possess Om possess everything.

The Upanishad warns that a saint who abandons this asceticism which is the highest spiritual life, is a great sinner. Abandoning all other stages of life, a wise man should strive for liberation. Having embraced asceticism, if one does not remain observing its laws, he is to be known as ‘fallen from grace’ (arudhachyuta).

Birthplace of Sri Sudhama (Sudhama Dwaraka)

SUDHAMA DWARAKA

It was dusk and Sudhama was walking with heavy steps towards his hut. He could hear the cries of anguish from within. He had not succeeded in getting even a single morsel of food today and as a result did not want to show his face to his wife.

Sudhama was mired in poverty and in spite of his profound erudition could not make something out of himself in the ways of the world. He was a patient man and took all this as a play of fate. His wife also had resigned to the ways of fate. But, today Sudhama’s wife couldn't take it anymore. The sight of her starving children was like a knife going through her heart .

As night came, Sudhama's wife somehow succeeded in putting the children to bed. It was quite a task for her to console these empty bellies and cajoling them to sleep. Sudhama closed his eyes and took a deep breath.

Sudhama and his wife lay together on the floor; each waiting for the other to start a conversation. Sudhama's wife’s mind was weighed by the events of the bygone day and she broke the silence with a cry of anguish ; "God, I cannot bear the sight of my starving children anymore. I prefer death".

Sudhama was an epitome of patience. He consoled her and said " May be it is the will of Lord Narayana, that we have to see these hard days. But, I am sure that there are better days ahead."

Sudhama’s wife had heard these words before and was amazed at her husband's patience.She was indeed a pillar to him. Without her he would have totally broken down. But the magnitude of today's events were too much for her. She cried out ; " Is it the will of Narayana that my children starve in front of me".

"It is not wise to blame the Lord for our mis-fortunes" Sudhama said.

As night fell, both of them tried to sleep, but in vain. Sudhama's wife broke the silence and said " Why don't you go to your friend Krishna, who is the king of the city of Dwaraka for help. I am sure that he will help you as he was your best friend during your school days....."

Sudhama cut her short :" How can you expect Krishna the king of Dwaraka, who is the incarnation of Lord Narayana Himself, to remember a poor worthless brahmin like me."

"But you said that he was your best friend during your school days together. What good is a friend if he is not of help ?".

"Yes He was my best friend and we had a great time together. Now things have changed. He is the king of Dwaraka and it is not becoming of a king to be friends with an indigent brahmin.....Anyway, I value His friendship too much and I do not think it is proper to attach any purpose out of friendship. I prefer to starve instead......".

"But what about our children?. Why should they starve?. Why can't you do this for the sake of our little ones?".

This was a bulls-eye from her and Sudhama had no reply for this. "OK OK....I will go....but I am not sure and don't expect any miracles out of my visit to Dwaraka. I will leave at day -break tomorrow" .

THE JOURNEY TO DWARAKA

Sudhama and his wife were up at the stroke of dawn and after a bath at the river he was ready to leave. As he neared the door, his wife stopped him.

"Don't go empty handed. I have borrowed from our neighbours some sweetened crushed rice for your friend. I remember of you saying to me that avil (sweetened crushed rice) was one of his favorites" said his wife as she handed a packet made of a torn and old piece of cloth to Sudhama.

"I am going to be embarrassed in giving this packet to the king of Dwaraka who is used to the best of the best foods." said Sudhama.

After a short argument, Sudhama was somehow convinced by his wife to take the packet.

It was a long way to Dwaaraka and it would take days as Sudhama was travelling by foot. As he walked through sun and rain and rested under trees in the night, he remembered his boy-hood days at the Gurukula(school) when he and Krishna were constantly together. In fact they were in-seperable friends. Sudhama was overwhelmed with nostalgia as he remembered the light hearted pranks of his dark friend. In time he had realized that Krishna was no ordinary mortal and his friendship turned into total devotion. He remembered the day they had parted, when they graduated out of the Gurukula. They had parted with heavy hearts and Krishna had promised him His help whenever Sudhama needed it. In time, fate had played its game. Krishna had become the king of Dwaraka and Sudhama caught in the quagmire of poverty.

Not a single day had Sudhama failed to think of his friend after they had parted. It was just friendship as high and sublime as it could ever be. Still Sudhama's mind was plagued with doubt “Will Krishna recognize me?....What if I become an embarrassment for Krishna?”.....

THE RE-UNION

After a long and torrid journey, Sudhama reached Dwaraka. His body was considerably weak now. He could not walk any further. With great difficulty he managed to stretch it out to the gates of Krishna's magnificent palace.

It was early in the morning and there was a big crowd of people in front of the palace. From a passerby he came to know that the crowd was waiting to get a glimpse of their king. In fact, this was a ritual every morning as scores of people thronged to the gates of the palace to see their king, who in turn did not disappoint them.

Sudhama, somehow worked his way through the crowd and reached the gate. When he reached the gate he called out to a guard and said ; " Could you please tell your king that his friend Sudhama wants to see him?".

"Ha Ha ha", the guard sneered.," Our king has no time for beggars ...... So get moving.....Ha ha ha" saying he pushed Sudhama with the handle of his spear. The crowd also joined in the laughter. Sudhama felt humiliated , however, he stood his ground near the gate.

Suddenly a voice was heard shouting..."The king is coming out to give the customary morning darshan for his subjects..."

The crowd pushed on Sudhama. However he held on to the gate and his eyes strained to get a glimpse of his friend.

The moment had come and Krishna came out accompanied by His queen Rukmini (incarnation of Goddess Lakshmi) in all royal splendour. Sudhama was lost and hoped that Krishna looked in his direction.

Suddenly Krishna's eyes caught Sudhama at the gate and for a moment it seemed to Sudhama that time had stopped!!!.

"Sudhama...Sudhama....My dear friend...Oh..Sudhama.....Guards let my friend in......" shouted Krishna at the top of His voice as He came running down the steps of His palace all the way to the gate.

The gates opened and Krishna embraced the shy and overwhelmed Sudhama and walked hand in hand towards the palace in front of a stunned crowd.

"How are you my friend...What brings you here?......" said Krishna.. Sudhama was too overwhelmed to reply.


Krishna introduced him to His queen and ordered His servants to bring some water. After seating Sudhama, Krishna washed Sudhama's feet with the water and took him in. He ordered His servants to provide Sudhama with the best of foods and dress him up in the best of attires.

After a royal meal during which both of them delved into the remembrances of their school days both Sudhama and Krishna sat down to rest. Krishna started to massage the tired legs of Sudhama " Now tell me friend, what brings you here ?" He asked Sudhama.

"Oh...I just came to see you. It's been a long while since I had seen you. I am happy that you are doing fine".

Krishna : " How are your wife and children?"

Sudhama : " Oh...they are fine."

Krishna : " I am glad to hear that....What are youu hiding in your hands?"

Sudhama : " Oh.... It’s nothing.........."

Krishna : " Don't you lie.... It's something you have brought for me"

Saying he snatched the packet from Sudhama's hand... Sudhama was embrassed but was shocked when his friend opened the packet and eat it with great relish...."Sweetened avil....My favorite.......Ah...what a taste!... Your wife has made it great.... You know that I love it..."

Sudhama stayed at Dwaraka for 10 days and the time came again when he had to bid good-bye to his friend Krishna. With a heavy heart he took leave.

As Sudhama walked home he thought of the time that he had just spent with his friend, a time which he spent in great comfort and in which he had the best of the best. As he walked he suddenly remembered that he did not fulfill, the very thing which he had come for, to get help from his friend. "I am a fool that I completely forgot my purpose. What face shall I show my wife and children?! ", he told himself. On second thoughts, he reconciled that he did the right thing in not attaching any purpose to his friendship with Krishna which he considered to be too above all worldly matters. "Even if I spend the rest of my life in abject poverty, I will always cherish the time that I spent with you...Krishna., those golden moments spent in the company of the lord cannot compare to any treasure in this world" thought he.....as he walked almost in a trance, his mind only on Krishna.

Finally, Sudhama was home and the journey seemed very short for him. As he neared his hut, he found that it was no longer there. Instead, there was a magnificent palace in its place.

Thought Sudhama ;"Oh...I have lost my way.....I have to get my mind back on the Lord....Oh Krishna......lost in your thoughts, I've lost my way".

Suddenly, the doors of the mansion opened and out came his wife and children to welcome him, attired in the best of robes and looking in the best of health.

Seeing this Sudhama immediately realized Lord Krishna's glory. He fell on the ground in joy. Tears rolled down his cheeks as he cried out : "Oh Krishna....I see Your power...You are indeed the saviour of Your devotees".

Sudhama and his family spent the rest of their lives in comfort and gave lot of their wealth in charity and were in constant thought of Lord Krishna.