Jaladhivasadipratishthantavidhi, Jalādhivāsādipratiṣṭhāntavidhi, Jaladhivasadipratishthanta-vidhi: 1 definition
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Jaladhivasadipratishthantavidhi means something in Hinduism, Sanskrit. If you want to know the exact meaning, history, etymology or English translation of this term then check out the descriptions on this page. Add your comment or reference to a book if you want to contribute to this summary article.
The Sanskrit term Jalādhivāsādipratiṣṭhāntavidhi can be transliterated into English as Jaladhivasadipratisthantavidhi or Jaladhivasadipratishthantavidhi, using the IAST transliteration scheme (?).
In Hinduism
Pancaratra (worship of Nārāyaṇa)
Source: archive.org: Catalogue of Pancaratra Agama TextsJalādhivāsādipratiṣṭhāntavidhi (जलाधिवासादिप्रतिष्ठान्तविधि) (lit. “rules from jaladhivāsa-rites to the end of pratiṣṭhā-ceremonies”) is the name of chapter 24 of the Śrīpraśnasaṃhitā: a Pāñcarātra text comprising 5500 Sanskrit verses covering a number of subjects ranging from selecting a temple site through building and furnishing it to sanctifying and maintaining worship in the sacred complex.
Description of the chapter [jalādhivāsādipratiṣṭhāntavidhi]: This chapter outlines, with good detail, the various activities from the evening of the first day through the third, and last, day of the usual pratiṣṭhā-rites in a temple. On the evening of the first day, the karmabera-icon along with the icons of the Lord’s consorts will be taken to a tank or river. There in a maṇḍapa the first jalādhivāsa-soaking rites are attended to, while at the same time the devout also bathe. After pūjā is duly celebrated there, a procession forms sometime before daybreak to accompany the icon back to the temple again. There, the icon is put into the maṇḍapa and with it the Ācārya stays, keeping vigil (1-187). The next day, after various minor observances, dhānyādhivāsa is done after which, in the evening, the icon and its retinue go once again to the river or tank. There, jaladhivāsa-soaking is again done and before dawn the icon is returned once more to the temple, this time taken as far as the area in front of the garbhagṛha (188-216). Later that [third] morning śāntihoma is done, and after homas have been done, the assembled Sādhakas each take one of the smaller pots and carry these and the various moveable icons into the garbhagṛha. After supervising this, the Ācārya, carrying the mahākumbha containing the sanctified waters, ascends by himself to the vimāna-tower (217-254). There he performs some liturgies, under cover of a silk cloth, directed to the topmost kalaśa-element in the name of Aniruddha, and, having done so, pours some of the sanctified water there as well as sprinkles it down around the vimāna-walls which are covered with images of God. Descending, he sprinkles the holy places throughout the temple. Then he once again enters the garbhagṛha where he sprinkles water from the various small pots over the main icon, and ending with the libation from the mahākumbha, he sanctifies the icon and installs there the Presence of God. To seal the ceremony, he fills in a small hole in the head of the main icon so that the Presence will not depart through the brahmarandhra (255-283). Moving throughout the temple, he stops at each of the holy spots and informs the deities attending there to assume henceforth a watchful stance since God is now resident in the main icon. He also steps at the balipīṭha, the dhavajastambha and the kitchen, making all things in readiness—even starting the cooking fire with a live coal left from the previous homas (284-301).
He returns then to the chief deity in the garbhagṛha, there petitions His indulgence for any mistakes committed, and petitions Him to remain there henceforth to receive the devout attentions from him, his family, as well as from the Yajamāna and from the faithful (302-319). Then he commences the initial pūjā to the Lord.
That evening the Lord will be taken in procession, after which He is deposited again in His sanctuary and the temple is closed and locked. If there is only one icon [ekabera] the temple remains closed for three days; if there are several icons [bahubera] then next morning pūjā must be attended to. When this pūjā is done in a bahubera temple, or after 3 days in an ekabera-temple, the Yajamāna and the faithful come before God and offer themselves as His perpetual servants (320-362). The rewards, both spiritual and worldly, for undertaking any or all of the preceding are listed (363-369).
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Pancaratra (पाञ्चरात्र, pāñcarātra) represents a tradition of Hinduism where Narayana is revered and worshipped. Closeley related to Vaishnavism, the Pancaratra literature includes various Agamas and tantras incorporating many Vaishnava philosophies.
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