The first two parts can be read at
http://jayasreesaranathan.blogspot.com/2008/11/kaarthigai-month-of-lamps.html
http://jayasreesaranathan.blogspot.com/2008/11/is-kaarthigai-deepam-tamil-festival.html)
The imagination of the Kaarthigai carnival is about the mode of be passionate about.
Generally be passionate about is done as a form of 'archana' with plants or yellow rice.
But be passionate about is done to deepam and by route of deepam in the Kaarthigai carnival.
Small ceramic objects lamps called 'agal' with oil and wick are second hand for be passionate about.
The be passionate about is done from inner chambers of the house
to unconstrained the house-
in the open space unconstrained,
as whilst the be passionate about is to the baking Opulent moon itself
or to install with the outer space be passionate about that is done by the Opulent moon on that day.
The aim and the want of this subtle of be passionate about is unspoken from
the Divya Prabhandam,
from the first 3 Thiruvandhathis vocal by
Poigai aazhwar, Bhoothathhazhwar and Peyaazhwaar each.
THIS IS Regarding The same as PERSONIFIES THE AGAL, THE OIL, THE WICK AND THE DEEPAM.
These essential components of the oil lamp are exhibited at three levels or
by route of three 'vyahruthis',
namely, bhoo (physical level look)
Bhuvah (eventual level look)
And swah (mental level look).
The bhoo, buvah and swah are the basic components of all things in the bent world.
These three are lorded by the 4th constituent, 'mahat'
(the answer of these based on Taittriya Upanishad and
Chadoghya Upanishad are rather than discussed in this blog
in posts on Pithru tarpaN)
Juts to know the basics of this three-some personality,
our physical person with skeletons, fur etc is bhoo.
Our eventual person with blood, fluids etc is Bhuvah.
Our mental person with sentence and concern is Swah.
The Lady of these three is our atman -
that is the 'mahat' for the person.
The Mahat is the final different of any fixed vyahruthi.
To impression that,
the communion be supposed to be seen at the three levels in unison.
All the three levels of our personality -
at physical, eventual and mental level be supposed to work towards a distinct meaning
of realizing that Atman.
While that happens we say that
the oil lamp of the Be cautious about is lit with physical and eventual bodies
so that the Everlasting Lamp of the Skill in the form of Atma is realized.
This is the stern 'tatparyam' of light the lamps
which is done with the three vyahruthis.
FROM DIVYA PRABHANDAM
The Prabhandam verses endorse
the light of the Skill by the three levels of Vyahruthi.
At the first level, the put the last touches on earth becomes the oil lamp or 'agal'.
This is seeing that the earth stands for the put the last touches on human interest
that is to flesh and blood on this earth at special stages of its personality.
While the earth is the oil lamp (agal vilakku),
the mountain become the oil,
and the sun becomes the deepam or 'sudar' or light.
The be passionate about is done to the Everlasting Lady of the design.
The first verse in the first Thiruvandhathi personifies this.
While the worlds becomes the oil lamp with oil of deep-sea
and the wick of commitment,
the sun glows as the light.
This describes the concentration at the physical level of personality of the deepam.(bhoo)
While this is done,
the flanking level of how the be passionate about happens by the concern
This is described in the first verse of
the moment Thiruvandhathi (by Bhoothathhazhwar).
The commitment (anbu) is the oil lamp (agal)
The motivation (aarvam) is the oil,
The concern (Chindhai) is the wick.
The light or deepam that is lit with these is
Knowledge! (Gyana)
This describes the concentration at the eventual level of personality. (Bhuvah)
Behind a animal reaches this level,
The same as happens is the act of 'seeing' the Enormous Lady in his Everlasting form!
This is described in the first verse of the 3rd Thiruvandhathi by Peyaazhwaar.
While knowledge (para bhakthi, para-gyana ana parama bhakthiuof the Lady is attained,
what one sees is the from of Lady with all divya aayudhas
and in divya mangala swaroopa.
Defective the physical person and the eventual forces as manifested by the indriyas (wisdom),
the wick of the Chinthana (thinking or concern) can not be lit.
While it is lit,
what one sees is the deepam
or 'voLi' or
'Sudar' of gyana
or Skill of the Brahman!
This is aim of the be passionate about by deepam.
On the day of Opulent Moon in Kaarthigai,
-when the sun and the moon are looking at each other,
-when the sun as the Atma karaka and
the moon as Mano karaka are baking on two sides of the world,
-when Thirvikrama has entire his three steps of scaling all the three vyahruthis,
the Light of Skill is lit a s track down of
be passionate about to the Enormous Lady of Brahman!
The device select also is no matter which that of personifying the three vyahruthis.
-The agal is the physical / bhoo constituent.
-The oil is the Enthusiastic / bhuvah constituent.
-The wick is the concern / swah constituent.
-The oil lamp that is lit is the Paramatma
-The Everlasting Skill is indicated by that light
- the Skill that removes the solidity of agyaana,
- the Skill that takes us from tamas to Jyothi swaroopa sattwa
- the Skill of the enormous existence of the Origin
- the Skill about the way to rescue.
Substitute taatparya is that
It is with this Light (of Skill) that the Devas be passionate about the Lady eternally!
They habitually see the Lady - by their Light. (sadaa pasyanthi soorayah)
If there is Light, it route you will be 'seeing' the Lord!
The want of light lamps in the pooja room is this.
While the oil and wick oil lamp is lit,
The devas get apparent there
(seeing that 'div' route light. They are devas seeing that of 'div')
Behind the devas are there, they be supposed to be seeing the Lady.
So, the Lady also will be there.
Unvarying readers of Sri AMR of Kumudam Jothidam, would include recurring
That he second hand to habitually advise light lamps as the go into for plentiful stumbling block.
The set of circumstances is as ended.
While the oil and wick oil lamp (not candle light that exudes remaining gasas) is lit,
the subtle of light and the change in personality is
such that of devas in the image of Lady.
In the image of a such an personality,
our oil lamp of Gyana lit by our person, wisdom and concern,
will also be kindled.
Skill will be the uneducated.
In astrological texts, it has been said that light a oil lamp
removes all kinds of sins
as this route that all the 33 crore devas exist in the oil lamp.
They are the ones who are in regular alliance of Brahman.
Wherever Brahman is, there they are.
While one lights a oil lamp
(of some ceramic objects material - of mud or metal,
as maN- agal or viLakku, it stands for bhoo,
gingelly oil (or ghee) for bhuvah and
the agni as light for swah),
he is not absolutely worshiping the 3 vyahruthis,
but also bringing down the devas to his place.
As devas are in regular alliance of Bhagavan,
Saakshaath Vaikunta naathan Himself descends at his place
everywhere he lights this oil lamp of 3 vyahruthis
with the devas residing in them.
This is why incident -the -clock light of oil oil lamp
is to be done in all temples.
In the be after of these lamps, Bhagavan can not be
said to include come down in His model form.
This is the set of circumstances deepa-aaradhana is done in temples.
The devas do identifiable aaradhana to the same extent lamps are exposed for aaradhana.
The deepa- aaradhana,
to the same extent brought multipurpose the devotees,
be supposed to be worshiped by the devotees,
for they (deepam) being the devas who include Bhagavan with them
or for they having honorable worshiped Bhagwan,
include come multipurpose us
and they bring His Blessings to us.
The karpoora aaradhana also (by camphor) also
has the 3 vyahruthis in it,
in that, whilst the camphor sublimes in accost with agni,
it's watery existence can be seen honorable or else the agni goes off,
viewing its Bhuvah concerto.
The one who worships by deepam correspondingly
gets multipurpose the deavs and thereby multipurpose God Himself.
He is entitled to eminent life,
eminent raw and as a final point Moksha
with the dawn of Skill.
Give is a story of a mouse which mistakenly kindled the wick of a oil lamp in a temple
to the same extent it was running to jam itself from a chasing cat.
The act of brushwood the oil lamp and making it blossom for some expand time
gave it a unconventional raw as a princess.
It route even ephemeral or un-intentional light of a oil lamp
has its self-confident results on the animal.
Kaarthigai deepam is the Utmost time of light lamps
due to make somewhere your home enormous significances discussed in the rearward posts.
FROM TAITTRIYA UPANISHAD
Give is assorted ethical for light the lamps.
This is indicated by Thirumangai aazhwar in Peria Thirumozhi (5- 9)
The Lady (Arangan) is called in condition of Vedas and Upanishads.
He is a Chandoghyan,
He is a sama vEdi
And He is a Taittriyan
The same as subtle of taittriyan?
'Ain - thazhal vOmbhu Thaittriyan'
Ain thazhal is ordinarily unspoken as the "pancha agni"
(brush 'panchagni vidya' in this blog )
But in the context of taittriyan, it route no matter which else!
In the same way as if we hard at the meaning of 'vOmbhuthal' in 'vOmbhu',
It route to protect, to be apparent in, to build up, to be solidify in no matter which etc.
In the context of Taiitriyam, there are 5 'samhithas'
In which the Lady is apparent or solidify.
In that context, the deepam is a brilliant makeup of
be passionate about of the enormous Lady in a enormous or Nature's way!
This taittriya be passionate about is about maha-samhithas which are 5 in quantity.
Samhita route juxtaposition.
Give are five such types.
From Taittriya Upansihad,
I-iii-1:....
" we shall establish the meditation on juxtaposition downstairs five categories -
sandwiched between to the worlds,
to the glowing things,
to knowledge,
to progeny,
and to the person.
These, they label the high ranking juxtapositions.
Now then, as regards the meditation on the worlds.
The earth is the first scrap.
Heaven is the hold tight scrap.
The sky is the meeting-place.
I-iii-2-4: Vayu is the collect.
This is the meditation with regard to the worlds.
As well as follows the meditation with regard to the glowing things.
Fling is the first scrap.
The sun is the hold tight scrap.
Tube is the rallying particular.
Lightning is the collect.
This is the meditation with regard to the glowing things.
As well as follows the meditation with regard to knowledge.
The university is the first scrap.
The apprentice is the hold tight scrap.
Skill is the meeting-place.
Pronouncement is the collect.
This is the meditation with regard to knowledge.
As well as follows the meditation with regard to progeny.
The mother is the first scrap.
The twitch is the hold tight scrap.
The progeny is the central particular.
Social group is the collect.
This is the meditation with regard to progeny.
As well as follows the meditation with regard to the (exceptional) person.
The cut jaw is the first scrap.
The enhanced jaw is the hold tight scrap.
Libretto is the meeting-place.
The dialect is the collect.
This is the meditation with regard to the (exceptional) person.
These are the high ranking juxtapositions.
Being who meditates on these high ranking juxtapositions, as they are explained,
becomes conjoined with progeny,
natural world, the splendour of inviolability,
eatable supplies, and the palatable world."
(end quote)
The deepam carnival also is part of such Juxtaposition.
The earth is the first seat
The heavens is the hold tight seat.
Opulent moon is the gathering place.
The 'Vilakku' is the collect.
The earth is our kismet bhoomi, everywhere we are uneducated to skin our kismet.
The crowd of warding off kismet
is a place in the Universe
(enormous place of no-return establish to earth or to the progression of raw and death)
The gathering place is the Manas / concern
(For instance moon is the mano karaka - signifactor of concern)
It is with sentence and commitment of manas
we can key in from the earth to the heavens.
The Vilakku (deepam) is the link!
It is Vilakku in Tamil, seeing that
'ViLanga-ch-chaivathaal'
It makes things obvious,
lights up the place,
clears the concern of all solidity and filth.
That Vilakku or deepam is the sandhi - the collect.
It personifies eloquence of concern, of want
so that Skill dawns on us.
This be supposed to be remembered every time we light up a oil lamp.
That is, we are light the oil lamp to remove the solidity from our concern,
to crash into Skill.
The oil lamp is lit in the kitchen first.
(In make somewhere your home days Pooja room was in the kitchen.)
From annam everything springs.
So from the place everywhere annam is finished, the light is brought.
In temples the light is first lit in the 'madappaLi'- in the kitchen
And from there in a meeting to the Lord's sannidhi for light the deepam.
(happens in the same way as this Srirangam)
The deepam that is lit is Kaarthigai is
in a meeting on to Maargazhi mornings to the same extent the 'NOnbu' is done to fall upon Him.
The accomplishment happens with the begin of Thai - the flanking month.
This is seen as MAKAR JYOTHI AT SABARIMALA -
the step for which in shape starts in Kaarthigai!
Therefore this Thiru-k-kaarthigai is all about
step of the concern supported by the person (of agal)
with the worry of the senses-
for the accomplishment of Param Jyothi!
The one who undertakes this step with this watch out,
the one who lights the Jyothi with this watch out
can be spring of a step to Moksha-
to the Excessive Set sights on of accomplishment of the Lady of his worship-
to the final Skill of coming out of the trickle of raw and death!
May the Lady who is to be found as Light in our minds
guide us with this Lamp.
"Sudar voLiyaai nenjinuLLE thOndrum en Jyothi Nambi"
(Periyaazhwar Thirumozhi 5-10)
Deepa sarva tamopahaha
Sandhyaa deepo namostute
Meaning:-
whose light is the Skill Decree
which removes the solidity of tightness
all can be achieved in life.
