श्रीज्ञानसम्बन्धगुरुभ्यो नमः
ஸ்ரீ ஞானசம்பந்த குருப்யோ நமஃ
Does Lord Shiva whisper the name of Rama into the ear of a dead body in Kashi?
A Śāstric Refutation of Sectarian Claims Against Paramaśiva
This post examines the claim that Śiva cannot grant moksha and presents the śāstric position regarding Taraka Mantra, Omkāra, Kāśī, and the liberating grace of Lord Rudra-Śiva.
Introduction
This article examines the question of Kāśī-mukti, Taraka Mantra, Pranava Om, and the authority of Lord Śiva to grant liberation according to Śruti, Smṛti, Purāṇa and other śāstric references. The central point is that Pranava is the Taraka used by Lord Śiva to grant liberation to souls. He never used the mantra Rama to give liberation.
The liberating Taraka is Pranava. Pranava is inseparably connected with Rudra-Śiva. Therefore, the śāstric testimony regarding Kāśī-mukti cannot be replaced by later narratives created to subordinate Śiva or to replace Omkāra with another name.
Every reference below is arranged in one uniform structure: verse, meaning, citation and note where needed. No citation is repeated twice inside the same reference block.
Contents
- Taraka Mantra and Pranava Om
- Śruti references on Rudra, Omkāra and Moksha
- Jabala, Atharvaśiras, Kaivalya and related Upaniṣadic support
- Response to Rama-Tapini and later sectarian narratives
- Śiva Purāṇa and other supporting references
- Conclusion and Thevaram footer
Taraka Mantra and the Question of Moksha
Today's fanatic people say that Śiva can't give moksha by stating some Interpolated verses made by so called vaishnavas between 13th-18th century or by hearing some of the fanatic stories of today's so called katha vachaka who state that Śiva gives moksha by stating Rama Naam in ears. So how much of their claims are held according to Shrutis and Smritis you all will see today.
First of all before giving any references I want to state that Taraka Mantra is actually Pranava Om which the Vaishnavas change that Om and add Rama nama there obviously for marketing purposes and say no other gods can give moksha. Well we all know that who is Omkareshwara, Tarakeshwara, Taraka Natha, Moksheshwara well it's none other than Śiva.
Even temples are there by these names of Omkareshwara, Tarakeshwara for lord Śiva.
If Om is Pranava Śiva is Omkar even Ishvara of Om thats why Śiva is called Omkareshwara, he himself is even Ishvara of Taraka (Taram- One who gives liberation and ends birth- death cycle) that's why Śiva is even Tarakeshwara Taraka Natha. Śiva is even the Ishvara of Moksha itself that's why Moksheshwara. Śiva is being stated as Omkara the creator of Om(Pranava) itself so how can there be any other devatas other than Śiva grant moksha . It's totally a made up story by them. If Śiva itself is Ishvara of Pranava His name Itself is greater than Pranava (Om) itself. Now I give you some references from shrutis and Smritis to refute all of these so called cooked up stories made by today's so-called Kathavachakas and Vaishnav sampraday. We read from some scriptures that 'Rama' name is TARAKAM. Now the question is - what is Tarakam?
In response to this the scriptures say - The mantra which gives Salvation is Tarakam. What is that Mantra then? The answer is - the Mantra of liberation is Pranava (OM).
Verse
Mokshamantrah Trayyaivan Vadeth Etadbrahmaitadupaasitavyamh Evamevaitadbhagavanniti Vai Yaajnavalkyah
Meaning
The Mantra Of Liberation (namely 'om') Is (the Essence Of) The Three Vedas; This He Shall Realize. It Is Brahman And It Is To Be Worshipped. Indeed, So It Is, O Revered Yajnavalkya (said Janaka)".
Citation
Jabala Upanishad 4:04
Now from the below verses it becomes clear that Lord Rudra alone is the Mantra of liberation - OM.
Meaning
Salutations To Him (rudra) Who Is The Taraka (pravana Mantra - Om).
Citation
Yajurveda, Sri Rudram, Anuvaka 8.8
Verse
Namah Prataaranaya Chottaranaya Cha
Meaning
Salutations To Him Who Ferries Men Over The Sins And Evils Of Samsara (the Illusions Of The World), And Who By The Grant Of Knowledge Ferries Them Over The Samsara Altogether.
Citation
Yajurveda, Sri Rudram, Anuvaka 8.12
Verse
Atha Kasmaduchyata Omkaro Yasmaduchcharyamana Eva Prananurdhvamutkramayati Tasmaduchyate Omkarah
Meaning
Rudra Is Called The Personification Of Pranva Because He Sends The Souls Towards Heaven, At The Time Of Death (dissolution).
Citation
Atharvasiras Upanishad 3:07
Verse
Atha Kasmaduchyate Pranavah Yasmaduchcharyamana Eva Raigyajuhsamatharvangirasan Brahma Brahmanebhyah Pranamayatinamayati Cha Tasmaduchyate Pranavah
Meaning
He Is Called "tara (taraka - Liberator)" Because He Protects One From The Fear Of Life Which Consists Of The Fear Of Staying In The Womb, Fear At Time Of Birth, Fear From Diseases, Fear From Old Age And Fear From Death.
Citation
Atharvasiras Upanishad 3:08
Verse
Meditating On The Highest Lord, Allied To Uma, Powerful, Three-eyed, Blue-necked, And Tranquil, The Holy Man Reaches Him (rudra) Who Is The Source Of All, The Witness Of All And Is Beyond Darkness
Meaning
Meditation on the Uma-allied, three-eyed, blue-necked Supreme Lord leads the holy seeker to Rudra, the source and witness of all, beyond darkness.
Citation
Kaivalya Upanishad 1.7
Verse
He (rudra) Alone Is All That Was, And All That Will Be, The Eternal; Knowing Him (rudra), One Transcends Death; There Is No Other Way To Liberation
Meaning
Rudra alone is the eternal reality of past and future. By knowing Him, one crosses death; there is no other way to liberation.
Citation
Kaivalya Upanishad 1.9
Verse
Atra Hi Jantoh Praaneshhuutkramamaaneshhu Rudrastaarakam Brahma Vyaachashhte Yenaasaavamritii Bhuutvaa Mokshii Bhavati Tasmaadavimuktameva Nishheveta Avimuktan Na Vimunchedevamevaitadyaajnavalkyah
Meaning
This Is The Spot Where, When The Vital Airs Depart From The Living Person, Rudra Imparts The Mantra (taraka Brahman) To Him By Which, Becoming Immortal, He Attains Liberation.
Citation
Jabala Upanishad 1.1
So from these references it is clear that TARAKA mantram is OM (Pranava) which is lord Rudra (Shiva) in mantra form. And Shiva whisphers this OM mantra in Kashi and liberates the dying person. Vaishnavites usually claim that Lord Shiva whispers RAMA's name in the ears of dying people in Kashi hence Shiva is subordinate of Rama.
This is clearly refuted in Jabala Upanishad, and SriRudram where it clearly states that Shiva gives salvation in Kashi by pronouncing Taraka mantra in the ear and it clearly states that Taraka mantra is Oм.
Rama-Tapini Claim and the Six-Lettered Taraka
However I wouldn't dismiss the claims of Vaishnava friends as unreal. Since their claim is based on Rama Uttara tapini Upanishad verses where it is said that lord Shiva did chanting of Rama's name in kashi where becoming pleased with him Rama appeared and gave a boon saying whosoever gets the "shadakshari" (six lettered mantra) from Shiva (in ears) while dying would get liberated.. Vaishnava friends need to grasp the Tatwam behind that story instead of reading it as it is.
P.R. Ramachander who translated the Rama Tapini Upanishad has incorrectly mentioned the Shadakshari (Six letterred mantra) as "Ram Ramaya Namah".
The sanskrit version of the upanishad doesn't mention this mantra at all. The upanishad mentions the following thing about the Shadakshara which is TARAKA.
Verse
Sage Bharadwaja enquired Yajnyavalkya: 'What is Taraka? What is the one which liberates? Yajnyavalkya replied: That which has 'A' as the first syllable, 'U' as the second syllable, 'M' the third syllable, half-note is the fourth syllable, dot is the fifth syllable, and sound is the sixth syllable; that is called the Taraka.
Meaning
That when practiced liberates one from the cycles of births and deaths. This is verily the ' Shadakshara (Six letered)' Taraka mantra namely Omkara. That person who regularly utters this Mantra, he gets ferried from sins, he gets ferried from death, he gets absolved of the sins like Brahmahatya (killing of brahmana), killing of foetus, he gets ferried from the ocean of Samsaara, he gest liberated from everything, he becomes one with the Avimukta (Lord Shiva as the redeemer), he becomes great, he becomes immortal.
Citation
Ramatapini Upanishad, Poorvopanishat 6.2
Note
The point used here is that the six-lettered Taraka is explained as Omkara, not as the later supplied phrase "Ram Ramaya Namah".
Hence it is clear that the Six-Lettered Mantra what Rama mentioned is OMKARA. And we have already seen in above sections that Omkara is verily Lord Shiva only and he is praised in Sri Rudram as the one who liberates.
So, the Shiva's story of chanting rama's name etc. is all just symbolic. Not real indeed. If it is considered real then it would contradict numerous upanishads and Vedic verses where the truth of Lord Shiva as the supreme has been clearly established. And supreme Lord doesn't need to chant any name and worship anyone else since he has no master above him. Hence Shiva worshipping Rama is something which can't be taken literally let's see few reasons why it can't be true.
Śruti References on Paramaśiva as Supreme
Verse
This whole universe is filled by this person (purusha), to whom there is nothing superior, from whom there is nothing different, than whom there is nothing smaller or larger, who stands alone, fixed like a tree in the sky.
Meaning
The mantra declares the Supreme Puruṣa as unsurpassed, non-different from all, and established as the ultimate reality beyond comparison.
Citation
Shvetashvatara Upanishad 3.09
And who is that Purusha described above is answered in below verse:
Verse
Supreme Brahman, the Absolute Righteousness and Truth, is the androgynous Purusha the Umamaheshvara, dark blue and reddish brown in hue, absolutely chaste and possessing uncommon eyes.
Meaning
The Supreme Brahman is identified with Umā-Maheśvara, the blue and reddish-brown Puruṣa.
Citation
Taittiriya Aranyaka 10.23.1
Verse
Salutations to Him alone who is the Soul of the universe or whose form is the universe.
Meaning
The salutation is to the One whose very form is the universe and who is the inner soul of all.
Citation
Taittiriya Aranyaka 10.23.1
Verse
Purusho vai rudrah - Rudra is the Veda-Purusha
Meaning
Rudra is directly identified as the Vedic Puruṣa.
Citation
Taittiriya Aranyaka 10.24.1
Further the Shvetaswatara Upanishad which is a highly revered Upanishad states:
Verse
There is no master of his in the world, no ruler of his.
Meaning
The Supreme Lord has no superior master or ruler above Him.
Citation
Shvetashvatara Upanishad 6.09
Verse
He rules this world for ever, for no one else is able to rule it.
Meaning
The Supreme Lord alone rules the world eternally; no other being can independently rule it.
Citation
Shvetashvatara Upanishad 6.08
Lord Shiva himself states the following:
Verse
I am the supreme, greater than the great.
Meaning
Śiva declares Himself as the Supreme, greater than all that is great.
Citation
Maitreya Upanishad 3.10
We have seen supportings from Upanishads and Vedas, but even Shiva Purana clearly says the following:
Śiva Purāṇa References
Verse
Everyone worships Rudra but Rudra doesn't worship anyone. For the sake of devotees he meditates on himself.
Meaning
Rudra is not subordinate to any deity; He is worshipped by all and meditates on Himself for the sake of devotees.
Citation
Shiva Purana, Kotirudra Samhita 7.15
Verse
[Shiva said:] Recite the mantra Om to acquire knowledge of Me. I have taught this great auspicious mantra. Omkara came out of My mouth. Originally it indicated Me. It is the indicator and I am the indicated. This mantra is identical with Me. The repetition of this mantra is verily My repeated remembrance.
Meaning
Śiva identifies Omkāra as His own indicator and as identical with Himself. Repetition of Om is remembrance of Śiva.
Citation
Shiva Purana, Vidyeshwara Samhita 10.15-17
Verse
Ishwara [the Lord] said: O dear sons, recite this Om mantra which is identical with Me. Your knowledge shall be stabilized.
Meaning
Śiva instructs that Om is identical with Him and that reciting it stabilizes knowledge.
Citation
Shiva Purana, Vidyeshwara Samhita 10.32-33
Verse
To understand the meaning of the Pranava is to understand Me [says Shiva]. The Pranava is the seed of all the lores. It shall be understood as very subtle but possessed of great meaning even as the seed of the banyan tree though very small contains a huge tree. It is the initial mantra and the essence of the Vedas.
Meaning
Pranava is the seed and essence of Vedic knowledge. To know Pranava is to know Śiva.
Citation
Shiva Purana, Kailashasamhita 3.2-10
Verse
Particularly it has Me [Shiva] for its form. I am Shiva pervading all but stationed in the single-syllabled mantra Om. Whatever object there is, whether synthesized into one or analyzed in parts, is the meaning of the Pranava. It is the imperishable Brahman, the means of attaining all objects. Shiva creates the universe at the outset, saying 'Om.' Shiva is the Pranava and the Pranava is Shiva. The brahmin sages, the wise who realize the identity between the word and what it indicates know me as the single-syllabled Om.
Meaning
Śiva is the form and meaning of Om. Pranava and Śiva are identified; the wise know Śiva as the single-syllabled Om.
Citation
Shiva Purana, Kailashasamhita 3.2-10
Verse
Hence he who aspires for salvation and is free from aberration shall understand the Pranava as the cause of all, and Me as the Nirguna Parameshwara. I give this crest-jewel of mantras at Kashi for the liberation of all individual souls.
Meaning
The seeker of salvation must know Pranava as the cause of all and Śiva as Nirguṇa Parameśvara. Śiva grants this mantra at Kāśī for liberation.
Citation
Shiva Purana, Kailashasamhita 3.2-10
Note
This directly supports the central thesis that Śiva grants liberation at Kāśī through Pranava/Taraka.
Hence the story of Shiva-Rama conversation in Rama Tapini Upanishad contradicts the Upanishads and Vedas itself. But since it is an Upanishad it has to be understood on the basis of inner meaning and not on the surface level. That story actually means to convey the message that whosoever dies in kashi, Rudra imparts the six letterred TARAKA to him and liberates the jeeva. We have already seen that the six letterred TARAKA is OM, and OM is Rudra himself in Mantra form. Hence we should understand the meaning and discard the story from that portion. Hence this story of Shiva worshiping Rama in Kashi is just a mode of narrating the significance of OM.
Further Supporting References
Verse
Shiva alone is Guru; Shiva alone is Vedas; Shiva alone is Lord; Shiva alone is I; Shiva alone is all. There is none other than Shiva". These words are spoken by none other than Lord Varaha (Vishnu).
Meaning
Śiva is declared as Guru, Veda, Lord, self and all; there is none other than Śiva.
Citation
Varaha Upanishad 4.32
Verse
May the Supreme who is the ruler of all knowledge, controller of all created beings, the preserver of the Vedas and the one overlord of Hiranyagarbha, be benign to me. I am the Sadasiva described thus and denoted by Pranava.
Meaning
Sadāśiva is the Supreme ruler of knowledge, beings, Vedas and Hiraṇyagarbha, and He is denoted by Pranava.
Citation
Taittiriya Aranyaka 10.21.1
Verse
I [Shiva] alone am taught in the various Vedas, I am the revealer of the Vedanta or Upanishads, and I am also the Knower of the Vedas.
Meaning
Śiva is taught in the Vedas, reveals Vedānta, and knows the Vedas.
Citation
Kaivalya Upanishad 1.22
Verse
I am saluting that primeval God who is the Lord, who is the best, who is the father of the world, who is the greatest among gods, who has created Brahma, who gave all Vedas to Brahma in the beginning.
Meaning
The primeval Lord is praised as the greatest among gods, the creator of Brahmā, and the giver of the Vedas.
Citation
Sharabha Upanishad 1.2
Verse
He is the Supreme Lord (Maheshwarah) who transcends the syllable Om which is uttered at the commencement of the recital of the Vedas, which is well established in the Upanishads and which is dissolved in the primal cause during contemplation.
Meaning
Maheśvara is the Supreme Lord beyond even the syllable Om, which is established in the Upaniṣads and contemplated as dissolving into the primal cause.
Citation
Taittiriya Aranyaka 10.12.3.17
Verse
He is the Supreme Lord (Maheshwarah) who transcends the syllable Om which is uttered at the commencement of the recital of the Vedas, which is well established in the Upanishads and which is dissolved in the primal cause during contemplation.
Meaning
The same theological point is repeated: Maheśvara is the Supreme Lord beyond Om and the goal of Upaniṣadic contemplation.
Citation
Kaivalya Upanishad 1.6
Verse
He who is unthinkable, unmanifest, of endless forms, the good, the peaceful, Immortal, the origin of the worlds, without beginning, middle, and end, the only one, all-pervading, Consciousness, and Bliss, the formless and the wonderful. Meditating on the highest Lord, allied to Uma, powerful, three-eyed, blue-necked, and tranquil, the holy man reaches Him who is the source of all, the witness of all and is beyond darkness.
Meaning
The formless and all-pervading Supreme is realized through meditation on the Uma-allied, three-eyed, blue-necked Lord.
Citation
Kaivalya Upanishad 1.7
With above analysis we have seen that all the qualities of being Yajna, being OM, being higher than the highest and being infinite are all the qualities of Lord Shiva as per Shruti.
How can someone give moksha who himself is under birth and death cycle? From blade of grass till Vishnu/Ram/Krishna all are under the influence of birth and death cycle who are pashus of the Pashupati Śiva. They are all bound by Pāsha(Maya) of Samba Sada Śiva. That's why all of them worship lord Śiva to get liberation from the birth and death cycle (to get mukti from the pāsha) which can only be done by worshipping Śiva and knowing Śivatva to realise the Self of all as Śiva.
Here are some references that other devtas from blade of grass till Vishnu all are bound by birth, death and sins :
Verse
Rama himself is bound by sins. How can someone who is bound by sins can give liberation by his own name?
Meaning
This point is presented to argue that one bound by sins cannot independently grant liberation by his own name.
Citation
Valmiki Ramayana, Aranya Khanda, Chapter 63, Verse 4
Verse
Salvation are Śiva's words only!!!! That's why only he is the Taram!
Meaning
The point is used to present Śiva's word as the means of salvation and to identify Him as Taram/Taraka.
Citation
Padma Puran, Patal Khanda, Chapter 114, Verse 227
So there are many more references from Dharmashastras, Shrutis, Smritis, Agama that only Shiva naama is taraka and only Shiva can give moksha but here I used a little of it to clarify your doubts and Show the reality.
Before concluding one important information I want to present before all of you that there are some Unauthentic Upanishads such as : Rama Rahasya Up., Rama Tapaniya Up., Gopala Tapaniya Up., Tarashara Up., Krishna Up., Kalisantarana Up.
The above stated Upanishads are totally Unauthentic and not commented any Acharyas before 16th century at all. Even same goes for Adhyatma Ramayana and Ramcharitmanas. The real Ishvara should only be seen in Vedas, Itihaasas, Puranas, Upapurans, Dharmashastras which are authentic.
Conclusion
Shiva is himself the Omkara. And Om is the Taraka which is Shadakshari. And Shiva has no lord above him as per Shruti. So, in any case the Puranic stories of Shiva worshiping Rama or chanting Rama's name or wishpering Rama mantra in Kashi; all these are just cooked up stories to glorify Sri Rama over and above lord Shiva. But the wise men would always churn the scriptures, extract the cream and consume it leaving behind the unwanted debris. It's useless on the part of devotees to debate based on such Puranic stories which do not have any base from Shruti. Hence I hope that after reading this article of mine, the duality between Rama and Shiva would be ceased and people would pay equal respect to the two aspects of the same coin - the non-dual Shiva! Whosoever gets devoted to Sita-Rama, would in reality be worshiping Shiva-Uma indirectly.
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