Raaga Bhoopaali
मुख्यप्राण स्मरण करि रे मन, मुख्यप्राण स्मरण
वायू कुमारू, तो महा वीरू
शरणांक पावतलो, तो सद्गुरू
चिरंजीवी हनुमंतले ध्यान
जन्मो जन्मांतरी पाप उद्धरण
बाणगंगा तीर क्षेत्र हांगेले
हरिद्वार तीर क्षेत्र हांगेले
मारुति दरुशन भाग्य आमगेले
मुख्यप्राण स्मरण करि रे मन, मुख्यप्राण स्मरण
The simple flame of a Diya (oil lamp) holds the essence of Hindu philosophy: "Deepa Jyoti Parabrahma"—the light of the lamp is the Supreme Reality. It is why the Deepa is integral to every ritual and why the most loved festival is Deepawali.
As dedicated Hindus, lighting a daily lamp in the puja room is a non-negotiable act. But in today’s world of inflation and mass-produced goods, how do we honor the spiritual mandate of purity while being mindful of practical considerations? My years of practice and experimentation offer some clarity.
The most critical factor is the purity of the material. Because the deepa connects us to the divine, the oil must be natural and pure. This immediately disqualifies non-traditional, refined, or heavily processed edible oils like refined sunflower or palm oil. They are neither traditional nor locally sourced natural products for many parts of India, and should not be used in our sacred practice.
Moreover, one must be cautious of modern innovations. Using candles or light bulbs in place of a traditional oil lamp is a fundamental misunderstanding of the ritual. The subtle energies and spiritual benefits of the fire element are completely lost, and as tradition warns, candles may even attract undesirable entities.
The Shastras primarily sanction Ghee (clarified butter) and Sesame Oil (Taila is derived from Tila, the Sanskrit word for sesame). But through regional tradition, other oils have become popular.
Here is a look at the trade-offs I’ve personally experienced, considering the crucial factors of Economics, Cleanliness, Life of the Lamp, and Spiritual Efficacy.
Shastra Sammat: It is the primary oil sanctioned in scriptures.
Clean and Efficient: It burns for a good amount of time—longer than coconut oil—and generally keeps the diya clean with minimal soot production.
Spiritual Benefit: It is traditionally known to mitigate negative planetary influences (doshas).
Shastra Sammat: Also considered a pure and acceptable oil for deepa prajwalana.
Cleanliness: I have found that coconut oil leaves the brass lamps much cleaner than any other oil.
Economics: For those in South India, it’s a very economical daily choice.
Guardian Deities: Its energy is believed to be potent for invoking guardian deities and is best used for lamps lit outside the house (e.g., at the main entrance). It is known to burn long, which is ideal for a night-long vigil.
Maintenance Issue: For the brass lamps used in a home puja room, mustard oil is difficult to maintain. It tends to create significant soot buildup and makes cleaning the lamp quite challenging.
In the current market, you will find various blended products, often marketed with false claims.
"Deepa Ennai" Blends: These are mixtures that typically combine sesame and castor oils (the thickness of castor requires thinning). While this blend can work well and is economical, you cannot guarantee the purity or the absence of cheaper, non-traditional oils.
Rice Bran Oil Claims: Be wary of products that claim Rice Bran Oil is "pleasant to Lakshmi Devi." This is purely a sales pitch with no basis in traditional Shastras. Based on my experience and research, I personally avoid using Rice Bran oil for deepams.
Choosing the right oil for your deepam is a balance between spiritual fidelity and practical reality. We are guided by tradition to use what is pure and natural.
For daily purity and convenience, I recommend sticking to pure sesame oil or coconut oil (depending on your local tradition and availability).
Reserve mustard oil for the outside perimeter of the home.
May the Divine Mother grant us the prosperity to light all our lamps with pure Ghee one day! Until then, may your carefully chosen flame illuminate your home with knowledge, peace, and spiritual growth.
When we enter the Ananteshwara Temple in Udupi, on the left side of the entrance, the below painting is seen.
This is a reproduction done recently, on top of a much more beautiful original version of this painting. There were multiple beautiful paintings in the complex, which i used to love when i visited Udupi prior to 2018, after which they were all painted over and destroyed, possibly in the last renovation done.
Lets understand how it records the entire story of the temple in a single frame, with images and zero words.
At the heart of the painting sits a powerful, radiant sage, distinctly holding a large axe (Parashu). This figure is unequivocally Lord Parashurama, the sixth avatar of Vishnu. He is not merely a warrior, but a Brahma-Kshatriya – a Brahmin by birth, a fierce protector of Dharma by action.
His presence immediately grounds the painting in a deep mythological context, setting the stage for divine intervention and profound spiritual events. The axe itself is his defining attribute, linking him to the creation of the land of Kerala and coastal Karnataka.
Look to the right of Parashurama. We see a dignified figure, a king, standing in a posture of deep reverence and supplication. Now, turn your gaze to the ground before Parashurama: a clearly depicted dead or severely injured serpent. This combination points directly to the legend of King Ramabhoja.
According to legend, King Ramabhoja, while performing a yaga (sacrificial ritual) or during a hunt, accidentally killed a divine serpent (Naga). Gripped by remorse and the sin of Naga-hatya (killing a serpent), he sought penance from the mighty Parashurama. This painting captures that very moment of atonement, where the King bows before the sage, accepting his divine judgment. It is this pivotal event and Ramabhoja's subsequent penance that forms the foundational legend of the sacred site where the Ananteshwara Temple now stands.
As our detailed history reveals: a pious, issueless young couple of the Bharadvaja gotra prayed tirelessly for a son. Guided by a divine dream, they were directed to specific sacred spots in the Abjaranya (Udupi's ancient name). They bathed in the Candrapuskarani and worshipped at Candreśvara (Chandramauleshwara Temple). The crucial instruction led them to the old yagabhūmi of King Ramabhoja. Here, upon pouring milk, a silver pedestal with serpent images appeared, and on it, a Linga manifested – the very Ananteshwara Lingam.
The old couple and child in the painting, therefore, embody these devout ancestors, witnessing or receiving the divine boon that led to the Lingam's emergence. They represent the unwavering faith that underpinned the temple's genesis.
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| Moola Vigraha - Srimad Ananteshwara |
This painting is more than just a beautiful piece of art; it's a meticulously crafted historical document. It encapsulates:
Divine Origin: The miraculous manifestation of the Lingam through pious devotion.
Royal Patronage & Penance: King Ramabhoja's atonement and his role in establishing the sacred site.
Mythological Connection: The overarching presence of Parashurama, tying the temple to the broader lore of coastal Karnataka's creation.
Community Identity: It reaffirms the spiritual roots of communities like the Shivalli Brahmins, who venerate this temple as their cultural heart.
This painting, therefore, serves as a powerful reminder of how ancient cultures used visual storytelling to preserve their most cherished histories and spiritual truths, making them accessible and resonant across generations. The Ananteshwara Temple stands today as a living testament to these profound narratives, forever etched not just in stone, but in the vibrant colors of devotion.
References
1. Sri Krishna Temple At Udupi by B.N. Hebbar
