Deepavali is a very old festival. Traditionally, some festivals are native to the south and few others to other regions. However, Deepavali is one festival that is celebrated uniformly by everyone. It also contains the most significant message of devotion and divine consciousness, said Tiruvidaimarudur Brahmasri Nidhiswara Shrowthigal in a discourse.
Also celebrated as Naraka Chaturdasi, the festival came into effect due to the express desire of Narakasura, the asura king who was vanquished by Krishna and Satyabhama. Having had a long reign, Narakasura continued to wreak havoc on all, both humans and devas, and his death is symbolic of the evil forces within us. Only by surrendering to the Supreme and by developing God consciousness can one be free of the cycle of birth. The diyas (deepams) lit on this day signify dispelling ignorance with the light of devotion.
Why do our elders say ‘taile Lakshmeeh jale gangaa deepavalyah chaturdasheem” on Deepavali? On this chaturdasi day, it is believed that Lakshmi exists in oil and Ganga in the warm water and hence one should rise early, pray to Lakshmi with hands above one’s head and purify oneself with the waters of the Ganga, before sunrise.
One may also wonder at the significance of firecrackers on this day. It is believed that Yama releases our forefathers from his domain, allowing them to visit their children on earth, as it were. They are released during Purattasi — hence the Mahalaya Amavasya — and return after Deepavali. It is recommended that they are sent off with ulka dana, wherein ulka refers to a torch of fire. Over the years, the torch has been replaced by sparklers. Celebrated over three days, Lakshmi puja is the cornerstone in some regions, while some communities observe this as a new year.
King Janaka was a karma yogi. The Lord decided to test Janaka’s understanding of dharma, Velukkudi Krishnan said in a discourse. He appeared before Janaka in the guise of a Brahmin, and asked him how he was able to treat his subjects without any discrimination. Janaka replied that just as a parent treats children impartially, just as brothers do not quarrel amongst themselves, just as acharyas never differentiate between their sishyas, just as people do not discriminate among their friends, so is Janaka towards his subjects.
But some parents are partial towards some of their children. Brothers have property disputes. A friend may also have an hierarchy between his acquaintances. So how could Janaka’s words be seen as reasons for his impartiality? Janaka then pointed out that everyone, Janaka included, had the Lord as his parent. The Lord can be seen as every one of our relations. He is a brother, a mother, a friend, an acharya to us. Just as He is all of these things to us, so is He to others. Once this is understood, where is the need for differentiation? Janaka had the jnana to know this. So he was a just king. Once we realise that the Lord is everything to us and to everyone else, impartiality automatically comes to us.
Arjuna prayed that just as a father forgave a son for his mistakes, just as a loving husband forgave his wife for her mistakes, just as a person forgives his friend, so should the Lord forgive him. When Bharata requested Rama to take charge as the king of Ayodhya, he said that he was a dasa and sishya of Rama. So there were many connections between the two brothers, apart from their being siblings.
Body, mind and aatman form a great combination. For the dust-laden body, we use various cleaning ingredients to remove and keep our body hygienic, fresh and fragrant. Velukudi Sri Krishnan Swamy said in a discourse that our mind may be affected by dirt such as greed, anger, lust, confusion, jealousy and arrogance. Srimad Bhagavad Gita Chapter III sloka 40 (Indriyani Mano Buddhi:) says the senses, the mind and the intellect are the instruments of desire. Through attachment to sense objects, desire deludes the embodied soul.
Is there any cleansing agent to clean our minds? Pathanjali Maharshi says in the Yogasastra that there are four cleansing agents available to us. They are: Maithree, Karuna, Mudhita and Upeksha. Maithree refers to friendship. We have to befriend everyone and avoid hatred and enmity. Karuna denotes compassion. If a person finds anyone in distress, he should help him spontaneously. Pure help does not anticipate reciprocity. Mudhita means to treat the pleasure and pain equally. The contact of senses with their objects gives rise to feelings of cold and heat, pleasure and pain, and they come and go. They occur due to our karma, and we have to endure them. It may not be easy. We should neither attach too much for pleasures nor detach from the cause of the pain. Upeksha refers to not going in pursuit of things. We have to leave better whatever is not required. These four will help free us from troubles and make us happy.
Today, we do not know from which direction we have to face challenges. In ancient times, this was comparatively easy — most confrontations were the handiwork of asuras, with rishis and saints at the receiving end. They would promptly beseech the Lord, who would ensure dharma was re-established. In Kali Yuga, we face various hardships and God sends spiritual leaders to this world, who guide humanity on navigating worldly perils, said Tiruvidaimarudur Brahmasri Nidhiswara Shrowthigal in a discourse.
One such mahan is Appaya Dikshitendra, whose body of spiritual work is vast, ranging from Markandeya Puranam, Srivaraha Puranam, Devi Bhagavatam, to Hari Vamsam among others. It includes the Durga Chandrakala Stuti, a total of 16 slokas, composed on Durga . He always held that no matter what travails one faces, focusing one’s mind on the Goddess is a protective armour, as it were. The Durga Channdrakala Stuti in particular is an effective prayer when one is facing severe issues, be it on the health, finance or work front. Deshakaleshu dushtéshu durga Chandra kala stuti sandhyayoranusandheyaa sarvapadvinivirittaye (whenever life becomes difficult in this world, whoever chants this, twice a day in sandhyakala, will find all threats vanishing forthwith).
Adi Sankara too has emphasised on the efficacy of praying to Ambal daily in order to receive Her blessings. In his work Prashnothra Ratna Malika a sishya asks Adi Sankara, “When we are in peril, what should we do?” Adi Sankara responds, “Bow to the two feet of Ambal and pray.” How will that help the devotee, wonders the sishya. Adi Sankara says, “Her benediction will ensure that all good men will be at hand to offer protection to the devotee; even devas will be ready to serve such a devotee.“
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