Rama nama Mahima...
Shri
Kathyayini priyan
The crystal has many properties and one of them is that when electrical
energy is applied, it transforms it into mechanical movement. On sensing any
mechanical movement the crystal transforms it into electrical energy. That
is, crystal transforms energy into vibration and vice-versa. Secondly, no
color can be attributed to the crystal but when a ray of light is passed
through it, many vibrant colors could be seen. Thirdly, to denote the highest
form of purity we say "crystal clear" meaning that there is nothing purer
than the spatika i.e., crystal.
It is known that any movement or vibration is bound to make a corresponding
sound and vice-versa. Sound thus produced conveys the true meaning of the
corresponding energy and vibration. Thus any sound conveys a true meaning.
Therefore, it is true that the crystal even in its sthira (stable) posture
contains all these properties. Crystal by itself therefore can be compared to
the Paramathma – Parabrihma which is a sthira and can produce energy –beeja,
through beeja produces vibration – thathva, and in the course of this produce
sound - the akhsara or the syllable.
Paramathma – Parabrihma had created many sounds-the syllable, it is said in
our upanishads and one such sound is Aum which is considered most sacred and
holy. The syllable Aum is made of three letters á +ò+ má and is a
'Aakara'
leads this mantra and is a 'taraka nama'. The other Taraka nama being Ramá.
The syllable Ramá contains three letters namely Ra + á + má.
Our Rishis who were tuned with Paramathma-Parabrihma had identified these
three letters with the corresponding beejas and thathvas when these letters
were produced by Paramathma-Parabrihma. "Ra" is identified with
agni beeja
which burns and destroys our paapa (sins) and makes us "Sath". The letter "á"
is identified with surya beeja which takes away our agyana and floods us with
gyana and we realise ourself and become "chith". "má" is identified with
chandra beeja, which wear away our kaama, desire and bestow on us bliss and
"anantha".
The combination of these three letters Ra, á, má corresponding to agni, surya,
chandra beejas and sath, chith, ananda thatva. Thus reproduction of the
syllable Ramá will bless us with Sath, chith, anantham together i.e.,
"Sachithanantham".
Any thing natural has a resonance frequency to which it tunes itself and the
modern science had also said so. Chanting of this taraka nama Ramá which
combines three letters Ra, á, má will bestow on us "Sachithanantham" which is
the greatest bliss one can obtain during this birth we had taken now. This
bliss assures us of no rebirth hereafter.
Paramacharyal of Kanchi Kamakoti Peetam in his characteristic simple language
has said "There are two powerful 'Taraka Namas'. One is
Aum and another is
Ramá. All mantras have to be prefixed with Aum for obtaining the benefits of
those mantras, whereas there is no need to prefix Aum when the name 'Ramá' is
recited because the name itself is 'Tarka Namam' ".
It is said "aakarah vishnu vasaha" that is to say in aakara resides Vishnu.
In Aum, aakara leads and in Ramá he resides. Lord Parameshwara says that by
chanting Ramá nama thrice one can obtain the benefit of having chanted the
thousand names of Lord Vishnu i.e., Vishnu Sahasranamam. Such is the
greatness of this Ramá nama.
It is believed that breathing one's last in the banks of holy Ganges in
Kasi
puri the mokshapuri one gets mukthi, moksha, for Lord Parameshwara is ever
chanting the Ramá nama here as Kathyayini Kamukan in the ears of all people
in Kasipuri. Listening to or uttering the name Ramá at the time of death
relieves everyone from sins and the jevathma obtains the mukthi. Hence the
Kasipuri has come to be known as mokshapuri.
Since the jevan transcends samsara to moksha , mukthi by the Ramá nama, the
Ramá nama is Tharaka nama , Tharaka mantra.
Let us chant the name of Ramá for obtaining the "moksha" ie., salvation.