Adiyen would like to offer a 'recipe' and a few additional
viewpoints on this holy subject.
Maavu dIpa ArAdanA:
I am told that this ceremony is performed if the kula daivam
is Srinivasa ( of Tirupati, Oppiliyappan Koil, GunaSeelam, etc. )
Not sure if the folks with other kula devathas follow this practice..
(Also note that purattAsi sravanam is birth star of Srinivasa )
How to do:
First Prepare the Mind...
First 'clean' the house since the brahmopAsanA begins.
Observe 'AchAram'.
Then prepare the lamp...
Slightly soak the rice and nearly dry it
and make fine powder. Add enough ghee and brown sugar.
Make the dough into a sizeable lamp. Put in a wick
and fill the center with ghee. Light the lamp at the puja room.
Say slokas and prabandam. Wait till the light subsides.
Then eat the lamp as prasadam and enjoy!
Why:
Three are four major components worshipped here.
Earlier other bhagavatAs have explained the jyoti tattvam and its
coincidence with Tirupati brahmotsavam.
Also we should note that there are ghee, sugar and annam (mAvu)
also in the lamp. Hence other tattvams are also contained
in this worship.
The vedic references are given below. Note that only uncooked
grain should be used for the dough. It is close to nature;
also we should not make any shapes with cooked food and worship
(with) it in auspicious occasions.
nArAyana sUktam verse 4:
nArAyoparojyotirAtma
Naraya is the only ancient jyoti
chAndogya upanishat 2.1.1
asau va Adityo devamadhu
this adityan is the madhu (amrutam) of the devAs.
chAndogya upanishat 3.13.7
atha yadata: paro divo jyotir dIpyate viSvata: prushTeshu
sarvata: prushTeshu anUttameshuttameshu lokAshvidam vAva
tadyadida masmin nanta: purushe jyoti
above all these jyoti worlds ( aditya, etc. ) there is a jyoti.
It shines above all the worlds. What shines in this pursha is
this same jyoti.
chAndogya upanishat 3.17.8
Adit-pratnasya redasa: utvayam tamasaspari jyoti: paSyanta uttaram
sva:
pasyanta uttAram|
devam devatra surya maganma jyoti ruttamam jyotiruttamamiti.
Let us see on all the sides this jyoti of the ancient moola purushan
who removes all darkness. Let us also see this jyoti in us.
Let us be those who also obtained the jyoti who is also tejas
of the devAs. Let us be those who also obtained the jyoti
who is also the tejas of the devAs.
Br. Up. 2.1.2
evAsaditye purusha etamevAham brahmopAsa iti
I worship Him who resides as the purushan in the aditya
Br. Up. 2.5.14
ayamAtmA sarveshAm bhutAnam matvasyAtmana:
sarvAni bhutAni madhu yascAya masmin nAtmAni tejo mayo amrutamaya:
purusho yascAya mAtmA tejomayoamrutamaya:
purosho ayameva sayoaya mAtmeta manrutamitam brahmetagumsarvam
The universe as the body of the jagannAtha is the madhu of all jivas.
Whoever is the tejas and the jyoti of this universe is
also the tejas and jyoti of the jivas. He is their madhu.
taitriya upanishat 2.1.2
annAtpurusha: (sambhuta:)
Purusha (jiva) exists because of annam ( food ).
taitriya upanishat 3.2
annam brahmeti vyajanAt| annAtyeva kalvimAni bhutAni jAyante|..
He knows that annam is brahmam. Surely from food only all jivas are
born.
Ghee: MahanArAyopanishat 12.2.2
ghrutam mimikshire grutamasya yonir ghrute Srito ghrutamuvasya dAma
anushvata mAvaha mAdapasva svAhA ghrutam vrushabavakshi havyam
Agni is born from ghee. Agni resides in ghee. Ghee is His power.
So we shall know that ghee is brahmam( agni) and we shall perform
this
homam after knowing this....
mahAnArAyanopanishat 37
madhusharanti tadrasam satyam vai tadrasa mApo jyoti raso amrutam
brahmA
His happiness is filling this universe and freely flowing through it
as the Satyam. It is jalam, jyoti, rasam( food giving earth and
air),
amrutam...
Last but not least - Nrusimha pUrva tApini upanishat:
yasmAt svamahimnA sarvAn lokAn sarVan devAn sarvAnAtmana: sarvAni
bhutAni svatejasA jwalati jwalayati jwAlyate jwAlayate|
savitA prasavitA dIpto dIpayan dIpamAna:|
jwalan jwalitA tapan vitapan santapan
rocano rocamana: Sobana: SobamAna: kalyAna:||
tasmAducyate jwalantamiti||
Because of His self mahima and His self prakaSa
He makes all worlds, devAs, all jIvAs, all bhUtAs shine
and be brilliant. He makes the worlds and makes them multiply.
He shines, and He makes everything shine.
He is brilliance and makes everything brilliant.
He is dIpam, is in the dIpam, and causes the dIpam shine.
He spreads the heat and makes the worlds 'suffer'. He spreads
the rays and makes the rays spread. He is managala swarUpI.
He is the cause of all mangalams. He is the kalyAna purushan
(having happy and auspicious qualities .)
Hence it is said that He is 'jwalantham'.
dAsan
RTV Varadrajan
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