Spiritual significance of दीपावलि महोत्सव / தீபாவளி மகோத்சவம் (dīpāvaḻi utsava / deepaavaLi magOthsavam – grand diwali festival)

 

    Traditionally, there are multiple mythological events, associated with this दीपावलि महोत्सव / தீபாவளி மகோத்சவம் (dīpāvaḻi mahotsava / dīpāvaḷi magōtsavam – grand light-series festival). In fact, there is a grand synergy and a common theme underlying all three religious events relating to this festival:

• नरकासुर संहार (narakāsura saṃhāra – hellish demon destruction) The triumph of light/goodness/wisdom over darkness/evil/ignorance symbolized by the conquest of नरकासूर (narakāsūra) 
• प्रत्यागच्चति श्रीरामस्य अयोध्याय (pratyāgaccati śrīrāmasya ayodhyāya – return of Sri Rama to Ayodhya) after his triumphant victory over रवाण (ravāṇa).
• केदारगौरीव्रत / கேதார கௌரி நோன்பு (kedāragaurīvrata / kedāaragaurinōnbu): This even symbolizes the जीवात्म-परमात्म संमेलन (jīvātma-paramātma saṃmelana – corporeal-soul & supreme soul communion)
• महानिर्वाणजयन्तिमहावीरस्य (mahānirvāṇajayantimahāvīrasya – grand liberation anniversary of Mahaveer): This even symbolizes the महामोक्श बद्धजीवात्मस्य सम्सारचक्रात् (mahāmokśa baddhajīvātmasya samsāracakrāt – liberation of bound-soul from viscous metempsychosis) .

Interestingly, the concept of ஜோதி தரிசன உத்சவம் / ज्योति दर्शन उत्सव (jōti taricaṉa utsavam / jyoti darśana utsava – light revelation festival)  plays an integral role in Hindu religious calendar tarting from the month of  ஐப்பசி / आश्विन / तुला (aippasi / āśvina/ tulā – Oct  mid to Nov mid) as summarized in the following table.

#	மாதம் / मास (māsam / māsa - month)	உத்சவம் / उत्सव (utsavam / utsava - festival)	Blog Topic	Blog URL
1	ஐப்பசி / आश्विन / तुला (aippasi / āśvina/ tulā – Oct  mid to Nov mid)	दीपावलि महोत्सव / தீபாவளி மகோத்சவம் (dīpāvaḻi mahotsava / dīpāvaḷi magōtsavam – grand light-series festival).	अधिधैविक सार्थकत्व दीवावलि महोत्सवस्य (adhidhaivika sārthakatva dīvāvalimahotsavasya - spiritual significance of stream of light grand-festival)	https://whatisgod-vidveshabhakti.blogspot.com/p/adhidhaivika-sarthakatva.html   related theme:   https://whatisgod-vidveshabhakti.blogspot.com/
2	கார்த்திகை/कार्तिक/वृश्चिक (kārththigai /kārtika/ vṛścika - Nov mid to Dec mid)	கார்திகை மகா தீப திருவிழா (kārtikai magā dīpa tiruviḻā)	கார்திகை மகா தீப திருவிழா (kārtikai magā dīpa tiruviḻā)	https://whatisgod-vidveshabhakti.blogspot.com/p/adhidhaivika-sarthakatva.html
3	மார்கழி /अग्रहायण / धनुश् (mārgazhi / agrahāyaṇa / dhanuś  - Dec mid to Jan mid)	சபரைமலயில் மகரஜோதி தரிசனம் (sabaraimalayil makarajōti daricaṉam – magara-light vision at Sabarimala)	ஓம்! சுவாமியே சரணம் ஐயப்பா! (ōm! suvāmiyē saraṇam aiyappā!)	https://whatisgod-religiousfestivals.blogspot.com/p/om-suvamiye-saranam-aiyappa.html
4	தை/ पौष / मकर  (thai  / pauṣa / makara – Jan mid to Feb mid)	தைபூச மகோத்சவம் (taipūsa magōtcavam)	தைபூசத்தின் மகிமை (taipūsattiṉ magimai - glory of Taipusam)	https://whatisgod-religiousfestivals.blogspot.com/p/taipusattin-magimai-glory-of-taipusam.html

नरकासुर संहार (narakāsura saṃhāra – hellish demon destruction)

According to one of the most popular accounts, narrated in the sacred महापुराणशास्त्राणि (mahāpurāṇaśāstrāṇi – grand legend scriptures) like हरिवंशपूराण (harivaṁśapūrāṇa), विष्णुपुराण (viṣṇupurāṇa), श्रीमद्भागवतपुराण (śrīmadbhāgavatapurāṇa), पद्मपूराण (padmapūrāṇa), etc., the event is associated with नरकासुर वधः (narakāsura vadhaḥ - slaying of narakasura). During the legendary द्वापर युग (dvāpara yuga), a deadly demon king by name भौम (bhauma), was ruling the ancient kingdom called प्राग्ज्योतिष (prāgjyotiṣa – lighted from the east), also known as, कामरूप (kāmarūpa – desire form). As the name indicates, भौम (bhauma), was the son of Goddess श्रीभूमीदेवी (śrī bhūmī devī – earth goddess), who in turn was the धर्मपत्नी श्रीवराहदेवस्य (dharmapatnī śrīvarāhadevasya - divine consort of Sri Varaha Deva). As we know, श्रीवराह (śrīvarāha) is the महाविभवावतार महाविष्णोः सत्ययुगे (mahāvibhavāvatāra mahāviṣṇoḥ satyayuge – supreme-glorious-incarnation of Lord Maha Vishnu in the truth-epoch). 

Although a Divine offspring, भौम (bhauma – earth born) had somewhere down the line, lost his inherent divine qualities and began to unleash a reign of terror, during his times. He is known to have kidnapped and sabotaged thousands of young women, grabbed away the precious தேவேந்திரனின் வெண்கொற்றக்குடை (dēvēntiraṉiṉ veṇkoṟṟakkuṭai – royal umbrella of devendra), as well as, stole the sacred शृङ्ग हृत्वान् मणिपर्वतम् (śṛṅga hṛtvān maṇiparvatam - jewel mountain crust of mandhara), as well as, the अमृत स्त्राविणी (amṛta strāviṇī) - the celestial nectar giving earrings of अदिति (aditi). In fact, his tyranny was so notorious, that he was referred as the नरकासुर. (narakāsura – lord of hell).

The देवाः (devāḥ - gods) lead by इन्द्रदेव (indradeva) sought refuge (surrendered) at the holy feet of भगवान् श्री कृष्ण परमात्मा (bhagavān śrī kṛṣṇa paramātmā) who is the महाविभवावतार महाविष्णोः द्वापरयुगे (mahāvibhavāvatāra mahāviṣṇoḥ dvāparayuge – supreme-glorious-incarnation of Lord Maha Vishnu in the doubt-epoch). The all-merciful भगवान् (bhagavān) then protected them and restored back धर्म (dharma - righteousness) by slaying the sinful नरकासुर. (narakāsura – lord of hell).  Historically, this event of नरकासुर वधः (narakāsura vadhaḥ - assassination of lord of hell) is what is celebrated as தீபாவளி / दीपावलि (dīpāvaḷi / dīpāvali), as it symbolizes the triumph of good over evil. 

Esoterically नरकासुर. (narakāsura – lord of hell) represents the असुर नरकात् स्वमनस्य (asura narakāt svamanasya – demon from hell of our own mind). He was called भौम (bhauma – earth born) because he in spite of being inherent divinity (please remember he was child of God), his mind and desires were predominantly materialistic or earthly focused. Please remember that पृथ्वी तत्त्व (pṛthvī tattva – earth principle) is the अधिकतमस्थूलरूप व्य्वहारिकसत्व्वस्य (adhikatamasthūlarūpa vyvahārikasatvvasya – grossest form of phenomenal realm), according to Hindu ontological classifications. In other words, even though every man is potentially divine, yet many a time, he forgets, (or ignores or neglects, however we look at it), his inherent higher realms of spiritual divinity and begins to operate from the grossest form of materialistic and sensual desires and passions. Again, that is why the kingdom ruled by भौम (bhauma – earth born) is also called कामरूप (kāmarūpa – form of desire/lust). 

But why is this event associated with the उत्सव दीपस्य (utsava dīpasya – festival of light)? Well, from time immemorial, दीपम् / ज्योतिष (dīpam / jyoti – light / lamp) always symbolizes enlightenment in spirituality. दीपावलि महोत्सव / தீபாவளி மகோத்சவம் (dīpāvaḻi mahotsava / dīpāvaḷi magōtsavam – grand light-series festival) symbolizes burning of अविद्या / अज्ञान (avidyā / ajñāna ignorance/nescience) with the help of the ज्योति ज्ञानस्य (jyoti jñānasya – light of wisdom). Etymologically, the term “दीपावलि / தீபாவளி (dīpāvaḻi / dīpāvaḻi)“ is derived from the terms दीप / தீபம் (dīpa / dIpam – light/lamp) and आवलि / ஆவளி (āvali / āvaḷi – sequence / flow / stream). Thus, it symbolizes the flow of Divine Light by burning of ignorance reflecting the wisdom from the sacred बृहदारण्यक उपनिषद् (bṛhadāraṇyaka upaniṣad)

Original	Transliteration	Translation
असतोमा सत्गमय। तमसोमा ज्योतिर्गमय। मृत्योर्मा अमृतङ्गमय। ॐ शान्ति। शान्ति। शान्तिः॥	asatomā satgamaya। tamasomā jyotirgamaya। mṛtyormā amṛtaṅgamaya। oṃ śānti। śānti। śāntiḥ॥	Lead me from the unreal to the Real, Lead me from darkness to Light, Lead me from death to Immortality In the name of the Eternal, Peace! Peace! Peace!
Sanskrit Reference: बृहदारण्यक उपनिषद् (bṛhadāraṇyaka upaniṣad) - (1.3.28)

Again, கந்தழி வழிபாடு (kantaḻi vaḻipāṭu – light / fire worship) was very popular among the ancient Tamils, as testified in the ancient treatise on Tamil Grammar viz. தொல்காபியம் (tolkāpiyam) as well as, other சங்க இலக்கிய நூல்கள் (saṅga ilakkiya nūlgaḷ – classical Tamil literatures). Moreover, the triumph of Light (Truth/Godliness) over Darkness (Falsehood/Evilness) is what is very beautifully dramatized in the ऋग्वेद (ṛgveda) as the victory of इन्द्र (indra – sacred/hero/positivity) who rescued ज्योति (jyoti - light) from the clutches of वृत्र (vṛtra – profane/villain/negativity) representing तमस् (tamas - darkness). In the महापुराणशास्त्राणि (mahāpurāṇaśāstrāṇi – grand legend scriptures), the same theme is reflected as नरकासुर. narakāsura – lord of hell) who represents the असुर (asura - demon) who is from the नरक (naraka - hell) in our minds being destroyed by the Lord महाविष्णू (mahāviśnu) within us.

Astrologically, the event दीपावलि महोत्सव / தீபாவளி மகோத்சவம் (dīpāvaḻi mahotsava / dīpāvaḷi magōtsavam – grand light-series festival) occurred on कृष्ण पक्ष चतुर्दशि तिथी /தேய்பிறை சதுர்தசி திதி (kṛṣṇa pakṣa caturdaśi tithī / tēypiṟai caturtaci titi – fourteenth lunar day of dark fortnight) during the Tamil month of ஐப்பசி (aippasi – mid October - mid November). Hence this festival is also called as नरक चतुर्दशी (naraka caturdaśī) in memory of the demon king नरकासुर. (narakāsura – lord of hell).

Again, celebrating the event of नरकासुर वधः (narakāsura vadhaḥ - assassination of lord of hell) specifically on a चतुर्दशी तिथी (caturdaśī tithī – fourteenth lunar day) also has deeper esoteric significance. चतुर्दशकलाः तिथिचक्रस्य (caturdaśakalāḥ tithicakrasya – fourteen parts – lunation cucle) , excluding पौर्णिम (paurṇima – full Moon) and अमावस्य (amāvasya – new moon) phases in the cycle of a पक्ष (pakṣa - fortnight). According to occult yogic doctrine of correspondence between the macrocosmic celestial and the microcosmic phenomena – "as above, so below", in this context the चन्द्र (candra – moon) corresponds to the अतित्मिक पशु / जीवात्म तत्त्व (atiātmika paśu / jīvātma tattva – soul dominated animal /embodied soul principle) while the सूर्य (sūrya - sun) corresponds to अतिदैविक पति / परमात्म तत्त्व (atidaivika pati / paramātma tattva – divinity dominated spirit/lord principle) and the चतुर्दश कल तिथी चक्र (caturdaśa kala tithī cakra – fourteen parts of lunation cycle) corresponds to प्राणाग्नि होत्र (prāṇāgni hotra – sacrificial vital fire), better known as the कुण्डलिनी शक्ति (kuṇḍalinī śakti – coiled energy) gradually traversing through चतुर्दश योग नाड्यो (caturdaśa yoga nāḍyo – fourteen yogic nerve channels) as spiritual milestones in the பிண்டாண்டம் / पिण्डाण्ड (piṇḍāṇḍam / piṇḍāṇḍa - microcosm) that in turn fractally correspond to the legendary चतुर्दश माया लोक (caturdaśa māyā loka – fourteen illusory universes) as spiritual milestones in the பிரமாண்டம் / ब्रह्माण्ड (biramāṇḍam /brahmāṇḍa - macrocosm) in the pilgrims progress. 

Each क्षय तिथि (kṣaya tithi – waning lunar day) represents the क्रमेण अहङ्कार जीवात्मस्य (krameṇa kṣaya ahaṅkāra jīvātmāsya – gradually waning ego of corporeal soul) with the help of ब्रह्मज्ञानायुध / सम्बोधि (brahma jñānāyudha/ sambodhi – tools of spiritual wisdom / enlightenment) which is प्राग्ज्योतिष (prāgjyotiṣa – lighted from the east). Please recollect from above that प्राग्ज्योतिष (prāgjyotiṣa) was the name of kingdom originally ruled by भौम (bhauma – earth born). In this name the term प्राच्य (prācya – east) is esoterically overloaded and represents the सूर्य (sūrya - sun) which in turn corresponds to अतिदैविक पति / परमात्म तत्त्व (atidaivika pati / paramātma tattva – divinity dominated spirit/lord principle).

Similarly, the tools/weapons here correspond to प्राणाग्नि होत्र (prāṇāgni hotra – vital fire sacrifice), also known as வாசியோகம் (vāsiyōgam). The चतुर्दशीतिथी (caturdaśī tithī – fourteenth lunar day) symbolizes the grand finale for the क्रमेण अहङ्कार (krameṇa kṣaya ahaṅkāra – gradually waning ego) and the following day i.e. अमावस्य तिथि (amāvasya tithī – new moon day) represents the complete योगसमाधि जीवात्मस्य (yogasamādhi jīvātmāsya – conjunctional atonement) with the सूर्य / परमात् त्मा (sūrya / paramātma – sun/ divine soul). 

प्रत्यागच्चति श्रीरामस्य अयोध्याय (pratyāgaccati śrīrāmasya ayodhyāya – return of Sri Rama to Ayodhya)

Interestingly, according to another popular mythological legend, the दीपावलि महोत्सव / தீபாவளி மகோத்சவம் (dīpāvaḻi mahotsava / dīpāvaḷi magōtsavam – grand light-series festival) is also celebrated in memory of the auspicious event of प्रत्यागच्चति श्रीरामस्य अयोध्याय (pratyāgaccati śrīrāmasya ayodhyāya – return of Sri Rama to Ayodhya).  भगवान् श्री रामचन्द्र मूर्ति (bhagavān śrī rāmacandra mūrti) returns back to अयोध्या (ayodhyā) his own parental hometown after successfully रावण वध (rāvaṇa vadha – slaying Ravana) and also completing his चतुर्दश वर्षाः वनवास (caturdaśa varṣāḥ vanavāsa – fourteen years of forest dwelling). Please remember that भगवान् श्री रामचन्द्र मूर्ति (bhagavān śrī rāmacandra mūrti) is also an important महाविभवावतार महाविष्णोः त्रेतायुगे (mahāvibhavāvatāra mahāviṣṇoḥ tretāyuge – supreme-glorious-incarnation of Lord Maha Vishnu in the fourth-epoch). In this legend as well, the esoteric significance of चतुर्दश (caturdaśa – fourteen) is the same. 

केदारगौरीव्रत / கேதார கௌரி நோன்பு (kedāragaurīvrata / kedāragaurinōnbu)

In शैव मठ संप्रदाय (śaiva maṭha saṁpradāya - Shaiva theological tradition), the above mentioned योग समाधि (yoga samādhi – conjunctional atonement) on the अमावस्यतिथि (amāvasyatithī – new-moon day) during दीपावलि महोत्सव / தீபாவளி மகோத்சவம் (dīpāvaḻi mahotsava / dīpāvaḷi magōtsavam – grand light-series festival) corresponds to the परमसंमेलन जीवात्म च परमात्म मध्ये (paramasaṃmelana jīvātma ca paramātma madhye – grand communion between bound-soul and divine-soul), theologized as पराशक्ति (parāśakti) & परमशिव (paramaśiva) respectively. This परम संमेलन (parama saṁmelana – grand union) is what is iconographically represented as श्री अर्धनारीश्वर (śrī ardhanārīśvara – androgynous divinity). In fact, even according to astrology (astronomy), the अमावस्य (amāvasya – new moon) corresponds to the atonement of the मनस् / चन्द्र (manas / candra – mind / moon) with its source viz., the सूर्य (sūrya – sun / soul). 

Interestingly, in many religious customs in India, this अमावस्य तिथि (amāvasya tithī – new moon day) during पावलि महोत्सव / தீபாவளி மகோத்சவம் (dīpāvaḻi mahotsava / dīpāvaḷi magōtsavam – grand light-series festival) is also observed as the grand finale of the sacred twenty-one day केदारगौरीव्रत / கேதார கௌரி நோன்பு (kedāragaurīvrata / kedāaragaurinōnbu). According to Hindu religious calendar, this एकविंशति दिन (ekaviṁśati dina – twentyone day) period begins from புரட்டாசி மாதம் ஷுக்லபக்ஷ அஷ்டம திதி (puraṭṭāci mātam ṣuklapakṣa aṣṭama titi – eight lunar day in the growing fortnight in mid Sep) and culminates on ஐப்பசி மாத தீபாவளி அம்மவாசை திதி (aippaci māta tīpāvaḷi am'mavācai titi – no moon day in October during Diwali). According to the Hindu mythology, Goddess श्री केदारगौरी देवी (śrī kedāragaurī devī) originally observed this व्रत (vrata – religious vow) and finally united with Lord परमशिव (paramaśiva) as His other half - श्री अर्धनारीश्वर (śrī ardhanārīśvara – androgynous divinity).

    In soteriological terms, it represents the महा समाधि (mahā samādhi – supreme atonement) or in other words the परमसंमेलन जीवात्म च परमात्म मध्ये (paramasaṃmelana jīvātma ca paramātma madhye – grand communion between bound-soul and divine-soul), as testified in the महावाक्यानि चतुर्वेदसंहिताभ्यः (mahāvākyāni  caturvedasaṃhitābhyaḥ – supreme verdicts from four-vedic corpuses)

महानिर्वाणजयन्तिमहावीरस्य (mahānirvāṇajayantimahāvīrasya – grand liberation anniversary of Mahaveer)

Again, अमावस्य तिथि (amāvasya tithī – new moon day) during दीपावलि महोत्सव / தீபாவளி மகோத்சவம் (dīpāvaḻi mahotsava / dīpāvaḷi magōtsavam – grand light-series festival) is also very significant in Jainism as well. It was on this sacred day that वर्धमान् महावीर (vardhamān mahāvīr) - the eminent चतुर्विंशतिः जीन तीर्तन्कर (caturviṁśatiḥ jīna tīrtankara – twenty fourth Jain preacher) attained महा निर्वान (mahā nirvāna – grand liberation).  Although the noble saint श्री वर्धमान् महावीर् (śrī vardhamān mahāvīr) is its most well-known sages, technically called as तीर्थंकर (tīrthaṃkara – ford maker), yet traditionally he is not considered to be its founding father; rather, he is the चतुर्विंशतितम तीर्तंकर (caturviṃśatitama tīrtaṃkara – twenty-fourth ford-maker) and, in fact, he is historically, the last in the list amongst the तीर्तंकराः (tīrtaṃkarāḥ - ford makers) belonging to the वर्तमान अवसर्पिणीकल्प नित्यकालचक्रस्य (vartamāna avasarpiṇīkalpa nityakālacakrasya – present regressive epoch of the eternal time cycle), while the first in the list is श्री ऋषभदेव / आदिनाथ (śrī ṛṣabhadeva / ādinātha).

This day, अमावस्य तिथि (amāvasya tithī – new moon day) during दीपावलि महोत्सव / தீபாவளி மகோத்சவம் (dīpāvaḻi mahotsava / dīpāvaḷi magōtsavam – grand light-series festival) is celebrated as महानिर्वाणजयन्तिमहावीरस्य (mahānirvāṇajayantimahāvīrasya – grand liberation anniversary of Mahaveer) who is the चतुर्विंशतितम तीर्तंकर (caturviṃśatitama tīrtaṃkara – twenty-fourth ford-maker). 

Let us pay our humble homages to this noble soul and his mission. He is definitely one of greatest saints who walked on earth as the last of the जीन तीर्थंकर (jīna tīrthaṁkara – jain ford-maker), He played an unparalleled role in spreading message of Jainism. Jainism is one of the oldest religions of world, hailing from the sacred soils of Indian sub-continent, spreading the noble values of अहिंसा (ahiṁsā - nonviolence): Wow! What a noble doctrine! Jains are considered to be one of the pioneers in formally its doctrines as a fundamental part of its core religious धर्म (dharma - duties). Many religions later adopted the same. Even Mahatma Gandhi and his unparalleled non-violent retaliation against British colonization of Mother India, was greatly influenced by this philosophy. 

Next greatest contribution, in my humble opinion, is the twin doctrines of अनेक अन्तवाद (aneka antavāda – doctrine of multiple endpoints) & स्याद्वाद (syād vāda – doctrine of relative postulates) to mankind. Etymologically, the term is derived from the root words अनेक (aneka - multiple), अन्त (anta - final) & वाद (vāda – interpretation/doctrine). Thus, varieties of spiritual conclusions are equally probable, true and valid. In fact, according to this school, from an epistemological perspective, each of these आध्यात्मिकदर्शनाः (ādhyātmikadarśanāḥ – spiritual philosophies) is a kind of स्याद (syād –predication/ probability event) that one may or may not experience as part of their spiritual journey. The term स्याद (syād) literally means “may be” or “perhaps”. 

Moreover, every such experience is only a नय (naya – relative aspect) of truth or a specific viewpoint of reality which can be interpreted under the following scenarios as postulated by the revered Jain monk आचार्य बद्रबहुर (ācārya badrabahur), in his conceptual framework called सप्तभन्गिनय (saptabhanginaya – seven dimensional aspects)