DAKSHINA BHAJANA SAMPRADAAYAM
(By Achala Bhakthan)

DEEPA PRADAKSHINAM

The Process of Deepa Pradakshinam:

Deepa Pradakshinam is widely spoken as Divyanaamam. As the entire Paddhathi is full of Lord's Divya Naamam, it is preferable to call this Paddhathi as Deepa Pradakshinam instead of Divyanaamam. Therefore, wherever the word Divyanaamam appers hereafter, please read it as Deepa Pradakshinam. Once we have the vision of God (through Paddhathi Bhajan), our philosophical knowledge gets ripened and then we are able to go near God and make friendship by dancing in ecstasy, enacting God's Leela and be in his company (Deepa Pradakshinam). Once we are fixed thus in our Bhakthi, we forget our worldly self and enjoy full bliss but our Ego does not get annihilated. It only gets converted from Rajasic Ego (based on our materialistic attachments) to Saathwic Ego (possessiveness of God - based on our philosophical attachment). Now God helps us to cast away this Positive Ego also by disappearing for a while to make us realise the importance of His presence. Then when we lament, realising the truth (Gopikaa Geetham), and totally surrender to Him (Saranaagathi song), Lord appears and mingles with us in (Raasa Kreeda songs), whereby he makes us realise that God is present in every human being unattached and unbound and He again shines separately as the center of activity. Finally we try to merge with God (Dolothsavam).The process prescribed by our scriptures for attaianing this is beautifully brought out by the following sloka:

             SRAVANAM KEERTHANAM VISHNO:
             SMARANAM PAADA SEVANAM
             ARCHANAM  VANDANAM  DAASYAM
             SAKHYAM AATHMANIVEDANAM

Meaning:

The process of repeatedly hearing the deeds of God (SRAVANAM), doing Japam or singing in praise of HIM (KEERTHANAM), dwelling in His Leelaas (SMARANAM) Pouring Bhakthi onto His feet and serving him (PAADA SEVANAM), performing pooja (ARCHANAM), prostrating before him (VANDANAM), Serving him without Ego (DAASYAM), gaining his friendship (SAKHYAM), surrendering totally unto HIM (AATHMA NIVEDANAM) is aimed at the culmination of human evolution (Mukthi).

While in Paddhathi Bhajan, Bhagavathaas sit and sing the bhajan , in Deepa Pradakshinam, there is also an additional element, where Bhakthaas dance (Nrithya) and enact the leelaas of the Lord (Abhinaya) around the lit Brass lamp (five faceted). In the present day situations, Deepa Pradakshinam is performed on Saturdays, special occasions like Saturdays of Purattasi month, Gokulashtami, Ramanavami etc. The Lord from Sanctum is brought to the lamp in the form of Jyothi (by Aavaahana Manthram). We do Deepa Pooja and place the lamp in the center of the hall and sing in praise of Him. Bhakthaas, along with the songs, enact the leelaas of God by dancing around the Pancha Mukha Deepam (placed in the center of the hall), in tune with the meaning of the song. This is to enable one to concentrate on the theme and forget one's self during Deepa Pradkshinam and try to tune up with the Godly principle. It is also necessary to precede special Bhajan with Paddhathi Bhajan, which is the basic Paddhathi for all other systems. DEEPA PRADAKSHINAM, compared to Paddhathi Bhajan, gives more chance for participation by one and all either in singing, dancing, abhinaya etc. , wherein we forget ourselves and feel the presence of the Lord amongst us and prepares us to have Samabhaavana as we are able to mix up with other Bhakthaas/Bhagavathaas without ego.

Importance of Panchmukha Deepam:

The lamp (made of brass) used for Deepa Pradakshinam contains a great thathwa. Symbolically the round bowl shaped top portion of the lamp (Agal) represents our Mind, the five facets with five pairs of Wicks represent our Indriyaas (5 Gnaanendriyaas and 5 Karmendriyaas), the Ghee poured in the bowl represents our Bhakthi, the stoopa shaped short portion (Naaraayam) pointing upwards and emanating from the center of the bowl represents Guru. The bowl is supported by a stand with artistic moulds (Body) and this stand gets the support of a big round shaped bottom plate (World), holding the body and the top portion. Guru shows the way UP for salvation. Finally when we light the lamp on all five facets, the Jyothi representing God is considered as the object of meditation. How?

All thoughts are emanating in the mind and the thoughts are generated by the Vishayaas that are brought by Gnaanendriyaas from the world outside. The thought process culminates in directions addressed to the Karmendriyaas, which perform the actions in the world outside. Each action depends on the quality of our thoughts and the results again on the quality of our actions. So if the thoughts are pure and Saathwic, the actions are also Saathwic and vice-a-versa . Our Indriyaas (away from worldly thoughts - vishayaaspathi) are directed inwards and get Knowledge through Bhakthi due to constant vision of God in Jyothi swaroopa. Thus, our mind becomes thoughtless, is purified and is empty to receive the Grace of God.

Origin of Deepa Pradakshinam:

The Deepa Pradakshinam was introduced first by Bhadrachala Raamadaas. There is another story behind it: Thaalappakkam Chinnayya, a devotee of Lord Venkateswara, used to go round the Thirupathi hills on Saturdays and have Darshan of the Lord in the evening after which only he used to take food. Due to old age, he was unable one day to do Giri Pradakshinam and could not climb the hills for the Lord's Darshan. He lamented and went without food that night. Lord Venkateswara came in his dream and pacified him saying that he need not feel sorry for his inability to do the Giri Pradakshinam and come to the hills for His darsan. The Lord explained further that If he places a Pancha Mukha Deepam (a lamp lit on five sides with Ghee as the fuel) and comes around it, chanting/singing in praise of Him, it amounts to Bhoo Pradakshinam and the Lord would give him Darshan in the Bhaktaa's house itself. Chinnayya did so on every Saturday and could have Lord's Darshan there. This happened in Purattasi month. Thus, came the importance of Deepa Pradakshinam Bhajan on Saturdays and particularly on Purattasi month.

Deepa Pradakshina Mahima:

In the Pudukkottai Paddhathi, the slokaas before the Abhang: DHANYA DHANYA HO PRADAKSHINA, explain the importance of doing Deepa Pradakshinam: (In other Paddhathis, these slokaas precede Krishna Raama Govinda Hare and which do not have this Abhang).

              VISRUJJA  LAJJAAM  YOTHEETHE 
              MANNAAMAANI NIRANTHARAM
              KULAKOTI  SAMAAYUKTHA: 
              LABHATHE  MAAMAKAM  PADAM

Through the above sloka, the Lord declares to the Bhakthaas thus: "I safeguard all the Kulam of that Bhaktha who, discarding Lajja (shyness) fixes his undivided attention on me and chants (sings) my fame".

              VISHNORGAANAMCHA  NRUTHAMCHA
              NADANAMCHA  VISHESHATHA:
              BRAHMAN  BRAAHMANA  JAATHEENAAM
              KARTHAVYAM  NITHYA KARMAVATHU.

What is the value of doing Bhajan: As a Brahmin attains Brahmathwa by his Nithyakarmaanushtaanam, so also the one who sings and dances in praise of God attains the same stage.

              KAALAKSHEPO  NA  KARTHAVYA:
              KSHEENAM  AAYUHU KSHANE  KSHANE
              YAMASYA  KARUNAA  NAATHI:
              KARTHAVYAM  HARI KEERTHANAM

Do not waste your life by involving in daily (material) activities alone. Do perform Hari Bhajan/Keerthan, for Yamah (the God of death) will not have any compassion towards you once your lifespan ends - he will have to take you away.

One may have a doubt. How are we sure that if we do Bhajan, God will see it and reward us. The lord has made an unshakable statement to Naarada, who is the embodiment of Pure Bhakthi, thus:

             NAAHAM  VASAAMI  VAIKUNTE
             NA YOGI  HRIDAYE  RAVOW
             MATHBHAKTHAA:  YATHRA  GAAYANTHI 
             THATHRA  THISHTAAMI NAARADA

Hey Naarada ! I do not reside (only) in Vaikunta Loka, nor in the hearts of the Great Rishis (Tapaswins), but I am ever present at the place where my Bhakthaas are singing my names with Bhakthi. God says he would rather prefer to be present in a Bhajan than in other places. If God comes to us when we sing, are we not elevated, are we not becoming Mukthaas?

The importance of doing Divyanaama Bhajan is well brought out in the Daasa Charanu portion of the Paddhathi, thus:

             BHAKTHA: SANGAMYACHA ANYONYAM
             DEEPAM MADHYE NIDHAYACHA
             JYOTHIR MAYAM MAAM DHYAANTHA:
             KEERTHAYANTHASCHA MADGUNANU
             PRADAKSHINAM PRAKURVANTHA:
             BHOO: PRADAKSHINAJAM PHALAM
             LABHANTHE NA ATHRA SANDEHA:
             VINATHAANANDA VARDHANA

When bhakthaas as a group in unity & Bhakthi sings in praise of me and dances around a Deepam kept in the center, which is adorned with flame, it amounts to coming round the earth and they are rewarded with punya equal to the punya gained by those going around the earth. The Lord is promising this adding "Don't doubt about this". (By going round the earth we come across many temples & punya kshethras and get the opportunity to have a darshan of great Mahaathmaas and thus gain punya. This is called Kshethraadanam).

In Deepa Pradakshinam we sing the songs rendered by Sri Bhadraachala Ramadas, Purandaradaas, Vijaya Gopaalar, Naraayana Theerthar, Sri Thyaaga Raaja, Brahmendraal, Kabirdas, Meerabai, Thukkaram, Uthukkadu etc., followed by GOPIKAA GEETHAM, which is dealt with in deatil in a separate article, in view of its philosophical importance.

Gopikaa Geetham is followed by Kolaattam, Snake Dance, Siddhar Songs, Abhang, Shivan, Dasaavathaara Krithi: "DARO JAGANNATHA DARO HARE font size = 2 color = "Brown"> etc. Then Naamaghoshams like: "KIMTHATHA VEDAGAMA SASTHRA VISTHARAI:" onwards are made.

At the end of every religious work, there is a Phalasruthi given, explaining the benefits that will be derived by the doers. This is like a promise given by the authors. There is an important sloka at the end of Divya Naama Sankeerthanam as Bhalasruti :

             Yey! nruthyanthi Hare: pura: prathidinam
             Premnaarudando Muhu:
             Gaayanthya: Mudithaanuraaga Hrudhayaa:
             Raamethi Krishnethi cha
             Theshaam Paada Sarojadhoolimamalaam
             Dhruthwa Mahesho Ganai:
             Preethyaa Nruthyathi Naaradaadi Sahitha:
             Kailaasa Bhoomow Swayam.

This explains that Lord Parameswara, along with his Ganaas and Naarada, do dance in Kailasam by carrying the Paadadhooli of Hari Bhakthaas who daily sing the naama of Raama and Krishna and dance with prema Bhakthi and aananda bhaspam. This brings out the value of Bhakthi. Even Lord Parameswara is bound by Bhakthi and Bhaktha Paada Dhooli has that much importance as Parameswara himself is dancing, carrying.

What other pramaanaas are required or promises are looked at by us for the fine results of doing Bhajan with para Bhakthi? The God Himself has given promises and statements as above to his devotees at one time or other, which have been taught to us. Why not we practice and try for the promised results instead of arguing about the authenticity of these statements. Every scientific theory is put to action before proving its efficacy. If it is so, is it not prudent to act according to the Sastras to reap the benefit. What are we going to get by arguing and challenging the statements without trying to prove or disprove it by involving ourselves into the actions, as prescribed by Sastras?

This is followed by the song "GAJAANANA PAAHI PAARVATHI BAALA HEY", when Bhakthaas do angapradakshinam around the Deepam and hug each other with the stanza : "PREMA AALINGANA", indicating that God is in everyone and all are one.

Then Deepa Avarohana Pooja with the song : "KSHEERA SAAGARAANTHA", and song explaining Hari Paada Theertha mahima: "HARI PAADA THEERTHAMU JEDILO MANCHI".This is followed by Slokam: "VASANTHE VAASANTHI" and Ashtapadi song "LALITHA LAVANGA LATHAA PARISEELANA" (in Aananda Bhairavi), when the same person who brought the lit lamp from the sanctum takes it back (dancing) to the Sanctum . With the Song: "DEHI MANGALAM VAIDEHI MANGALAM", someone lights camphor from this Deepam and takes haarathi to the Lord at the Sanctum and the Deepam is then placed back at its original place at Sanctum. Sumnolically the Lord is taken back to his original place (Sanctum Sanctorium). Thus we attain the Knowledge of Self and thereafter we remain in Adwaitha Bhaava.

Finally, Prarthana Song : "RATNA JADITHA SIMHAASANA" is sung. If not followed by Dolothsavam (which is optional), Poorna Mangalam song and slokams are recited and concluded with Pundareekams.

In view of the elaborate description required, the Gopikaa Geetham (though part of Deepa Pradakshinam) and also Dolothsavam are explained separately. Click on the appropriate link below and read them.