Tantrokta Deepdan Vidhi for Kuldevi and Mahashaktis on Diwali

Why is a deepdan performed for the Kuldevi and the major mahashaktis during Diwali's mahanisha-kaal?

The speaker says that in the auspicious month of Kartik, especially during Diwali's mahanisha-kaal or in the swadosh period (evening time), one should offer a deepdan (lamp offering) to the major devi-devatas together with one's Kuldevi and kul shaktis, using a coconut-shell lamp with 108 wicks.

The speaker says that in the auspicious month of Kartik, and especially during Diwali's mahanisha-kaal or during the swadosh period (evening time), one should perform a deepdan for the major devi-devatas together with the deities and shaktis of one's own kul (family lineage), using a coconut-shell lamp fitted with 108 wicks. He says this deepdan destroys countless sins and wards off many kinds of misfortune, protects against akal mrityu (untimely death), and removes the many sorrows and the poverty (dukh-daridra) that afflict a household. He adds that this vidhi should be performed every year, on the evening or night of Diwali.

A karma-sakshi lamp is lit first, five flower-decorated leaves arranged, and the dried coconut kernel cut down the middle, ideally by a man of the household.

The speaker says to first light a Karma Sakshi lamp, arrange five leaves decorated with flowers, and place a coconut-shell lamp among them; the dried coconut kernel should be cut carefully down the middle, ideally by a man of the household.

The speaker says the first step is to light a single lamp that serves as the karma-sakshi (witness to the ritual act), placed upon flowers. After that, he says to arrange five leaves decorated with flowers, and to place the coconut-shell lamp among them. To make the lamp, a dried coconut kernel (gari) is cut carefully down the middle with a good, sharp knife, taking care not to cut one's hand. He says this cutting is best done by a man of the household — a coconut cut by a man is considered more auspicious.

Three-strand kalava wound eighteen times and doubled to thirty-six, braided into one wick that counts as 108, then cut in half for two lamps.

The speaker demonstrates winding a three-strand kalava (moli) cotton thread 18 times and then doubling it to make 36 strands, which when braided together forms a single wick equal to 108 wicks; the bundle is then cut in the middle to yield enough wick for two lamps.

The speaker demonstrates how to make the multi-strand wick for the coconut lamp using kalava (a red-and-yellow moli thread), which has three threads twisted together, so that 36 windings of the thread give 108 wicks. He winds the thread around a support 18 times, keeping it a little long, and then folds it in half, doubling it to 36 strands. When this bundle is fully braided together, it becomes one long wick equal to 108 individual wicks. He then cuts it down the middle and trims the edges even, which yields two separate 108-wick wicks — enough for two lamps. He cautions that the thread used must always be cotton, and one should never use a silk thread for this.

Why is a coconut shell used as the lamp for Diwali deepdan?

The speaker says a coconut shell is used as the lamp specifically because it is Diwali: a dry, oil-rich substance burning together with oil releases a particular positive energy that increases Shri tattva, satisfies the household deities, and checks abhichar tantra and negative forces; either sesame (til) oil or pure ghee can be used.

The speaker explains that the coconut shell is used as the lamp specifically because it is Diwali — a dry, oil-rich substance (like the coconut kernel) burning together with oil is said to release a particular kind of positive energy into the environment. He says using the coconut shell as the lamp increases Shri tattva (the element of prosperity and auspiciousness), satisfies and strengthens the household devi-devatas, and is capable of checking many kinds of abhichar tantra (hostile magical workings) and negative energies. He shows that he has used sesame (til) oil for the lamp, and notes that pure ghee can also be used instead.

With flowers and water in hand, the sankalp is taken — Sanskrit if known, Hindi otherwise — for the pleasure of one's kuldevi and kul devatas.

The speaker says that once the lamps are ready, one should take flowers and water in hand and take a sankalp — in Sanskrit if one knows it, otherwise in Hindi — resolving to perform this deepdan for the happiness and pleasure of one's Kuldevi and kul devatas along with all the deities being honoured.

The speaker says that once the lamps are prepared, the next step is to take sankalp (a formal ritual resolve). Flowers and water are held in the hand, and the sankalp is spoken in whatever language the practitioner knows the vidhi in — Sanskrit if one knows Sanskrit, otherwise Hindi — resolving to perform this deepdan for the happiness and satisfaction of one's own kul devi-devatas together with all the deities being honoured.

Five lamps in order: Lakshmi-Ganesh, Lakshmi-Narayan, the kuldevi with the kul Bhairav, the nearest Shakti Peeth, and the Shiv parivar.

The speaker says five lamps are dedicated in this order: Lakshmi-Ganesh, Lakshmi-Narayan, one's Kuldevi together with the kul Bhairava, the nearest Shakti Peeth, and finally the Shiv parivar (family of Shiva) — with a flower and then dhoop offered to each lamp by name, in the same order.

The speaker says that once sankalp is taken, a flower named for the intended deity is offered beside the lamp meant for that deity. He lists five lamps in order: the first for Lakshmi-Ganesh, the second for Lakshmi-Narayan, the third for one's own kuldevi together with the kul bhairav, the fourth for whichever shakti-peeth is nearest to one's home, and the fifth and final lamp for the Shiv parivar (the family of Shiva). He then says dhoop (incense) is shown separately to each of the same five, in the same order: first to Lakshmi-Ganesh, then to Lakshmi-Narayan, then to one's kuldevi and kul bhairav, then to the nearest shakti-peeth, and finally to the Shiv parivar.

All five are lit from the karma-sakshi lamp in that fixed order, reciting the deity's name, a deep-prajwalan mantra or the Tantrokta Devi Sooktam.

The speaker says all five lamps are lit from the karma-sakshi lamp, one by one in the fixed order (Lakshmi-Ganesh, Lakshmi-Narayan, kuldevi and kul bhairav, nearest shakti-peeth, Shiv parivar), while reciting the deity's name, a deep-prajwalan mantra, or the Tantrokta Devi Sooktam, and meditating on that deity.

The speaker says all five lamps are lit from the karma-sakshi lamp. He says while lighting each lamp, one may simply keep repeating the name of the deity it is dedicated to, or recite a deep-prajwalan (lamp-lighting) mantra. He says one may also recite a sooktam, specifically the Tantrokta Devi Sooktam, or sing an auspicious sukta or stuti of whichever devi-devata the lamp is for. He says whichever deity's lamp is being lit, that deity should be meditated on and remembered while lighting it. All five lamps are lit one by one, in the same order as before: Lakshmi-Ganesh, then Lakshmi-Narayan, then one's kuldevi and kul bhairav, then the nearest shakti-peeth, and finally the Shiv parivar.

A small pushpanjali is laid behind each lit lamp and water given three times with an achamani spoon, naming that deity.

The speaker says that after lighting, a small Pushpanjali of flowers is offered behind each lamp and water is given three times with an achamani spoon, reciting for each deity in turn something like "kul devi namah, kul devataya namah, pushpanjali samarpayami, tadupharant achamanyam jalam samarpayami" or its plain Hindi equivalent.

The speaker says that once all the lamps are lit, a small pushpanjali (flower offering) is placed behind each lamp, followed by water offered three times using an achamani spoon. He says this is done for every lamp in turn, taking the relevant deity's name with a mantra such as "kul devi namah, kul devataya namah, pushpanjali samarpayami, tadupharant achamanyam jalam samarpayami" — or, he says, the same offering can simply be made in plain Hindi, naming each deity and offering flowers and the threefold water.

The kul shaktis are nourished and satisfied by it, and the household is guarded against many kinds of calamity.

The speaker says that performing this deepdan for the major devi-devatas together with one's Kuldevi during Diwali's especially auspicious time protects against many kinds of calamity and misfortune, and that the kul shaktis become nourished and satisfied and bring welfare in every way.

The speaker says that when this deepdan is performed for the major devi-devatas together with the deities of one's own kul during Diwali's especially auspicious time, it protects against many kinds of arishta and anishta (calamity and misfortune). He says the kul shaktis become pusht (nourished) and santusht (satisfied) through this offering, and that they bring welfare (kalyan) in every way in return.