In Hinduism

Yoga (school of philosophy)

Source: ORA: Amanaska (king of all yogas): A Critical Edition and Annotated Translation by Jason Birch

Mahotsavavidhi (महोत्सवविधि) refers to the “(rules of the) great festival of Śiva”.—The Yogajāgama is the name of a text dealing with Śaiva rituals ranging from daily purification (śaucavidhi) to the great festival of Śiva (śivotsavavidhi or mahotsavavidhi) with no chapters on Yoga.

context information

Yoga is originally considered a branch of Hindu philosophy (astika), but both ancient and modern Yoga combine the physical, mental and spiritual. Yoga teaches various physical techniques also known as āsanas (postures), used for various purposes (eg., meditation, contemplation, relaxation).

Pancaratra (worship of Nārāyaṇa)

Source: Wisdom Library: Pāñcarātra

Mahotsavavidhi (महोत्सवविधि) [=mahotsava vidhiḥ] is the name of the twenty-first chapter of the Aniruddhasaṃhitā: an ancient Pāñcarātra Āgama scripture in thirty-four chapters dealing with the varieties of worships, administration of sciences, rājadharma, town planning, expiation, installation of images, the rules regarding the construction of images, etc.

Source: archive.org: Catalogue of Pancaratra Agama Texts

1) Mahotsavavidhi (महोत्सवविधि) or “rules for the major festival” is the name of the twenty-first chapter of the Aniruddhasaṃhitā, an ancient Pāñcarātra Āgama text dealing with the annual festivals of temples and regular temple worship routines.

Description of the chapter [mahotsavavidhi]: A calendar of 17 events for the full ten days of the great annual festival—Brahmotsava—is given, for which the flag-hoisting ceremony [dhvajārohaṇa] is invariably to be done (1-5). Various ceremonies connected with germinating sprouts [aṅkurārpaṇa] must first have been attended to some days in advance (6-42). Then, on the first day of the mahotsava, there will be a procession of the balibera-idol (43-50), while the utsavabera-idol is to be paraded twice daily on different vehicles for nine days to different optional places (51-58). On the eighth day night, the tīrthabera-idol will be prepared with powders, etc., and on the ninth day taken to the tank, bathed several times in public, and led back in procession to the temple (59-80). The tenth day activities will center around puṣpayāga-ceremonies (81-93a), and around offerings made in the sanctuary after the utsavabera-idol has been brought there in procession (94-99), Sometime after this, homa, will be performed, the attendant gods will be dismissed, the flag lowered, and awards distributed to the participants (100-108), The benefits for underwriting such a mahotsava are listed ( 109-112 ).

2) Mahotsavavidhi (महोत्सवविधि) (lit. “rules for the great festival (continued)”) is the name of the eleventh chapter of the Īśvarasaṃhitā (printed edition), a Pāñcarātra work in 8200 verses and 24 chapters dealing with topics such as routines of temple worship, major and minor festivals, temple-building and initiation.

Description of the chapter [mahotsavavidhi]: On the second day, after having arranged for a musical prologue (1-36) the necessary bali-procession is made with balibera-icon (37-93), whereupon the utsavabera-icon is taken to the yāgaśālā-hall for a fire-ritual [homa] which is described in all its details, and the fire of which is not to be extinguished for nine days (94-179). There are interjected at this point some directions for the Ācārya in regard to austerities he must observe during the mahotsava-period (181-183). The third day [dvitīya divase prāpte (sic)] is much the same as the second in its ritual observances (184-212), and likewise is both begun and ended with a procession with the balibimba-icon. And so, in fact, it is to be done each day until the ninth day with only minor alterations (213-214). On each night a different specified vehicle [vāhana] is offered to the Lord—although during the daytime the choice of the vehicle is optional—and the grand procession of vehicles is generally described at length (215-244 ). This is done twice daily, and after each grand procession of the utsavabera-icon, the idol is returned to an utsavamaṇḍapa, given offerings, and ceremoniously returned to the temple (245-260).

On the seventh morning a special chariot procession is enjoined and described (278-311 )—being the single, biggest public performance to be celebrated during the entire mahotsava-festival. The avabhṛthotsava, which is inserted into the normal observances of the ninth-day morning, is also described (317-356). On the ninth-day evening the Ācārya blesses all in the presence of God, and there is then a routine concluding homa-sacrifice in the yāgaśālā in which bali-offerings are made and the deities which had been called to witness the entire mahotsava-festivities are given permission to leave and return to their respective places or to their source in the mūlabera-image. When this is done, the Ācārya is richly rewarded ( 357-376 ). Other concluding rites are also taken care of, and the utsavabera-icon is returned to its original place where, on the following day, after all regular rituals have been attended to, a special puṣpayāga is done in the evening (377-412). The flag is then lowered (417), all the remaining deities are given permission to disperse (420-423) and, early on the eleventh day, some further ceremonies are done by the Ācārya. Thereafter he bathes (429) and regular pūjā-activities in the temple are resumed (430).

All during the mahotsava-festivities Brahmins should be fed (354b), and at the end all participating personnel are to be generously rewarded (431-438). A yajamāna-patron who supports mahotsava such as has been described will gain the best of both worlds (439).

3) Mahotsavavidhi (महोत्सवविधि) (lit. “rules regarding the great festival”) is the name of the nineteenth chapter of the Nāradīyasaṃhitā: a Pāñcarātra document comprising over 3000 verses in 30 chapters presenting in a narrative framework the teachings of Nārada to Gautama, dealing primarily with modes of worship and festivals.

Description of the chapter [mahotsavavidhi]: Nārada here offers to describe the procedure for mahotsava festivities. The icon to be used in the processions may be the balibimba, the karmabimba or the utsavabmba. In any case, it is to be prepared with snapana-baths, and after due naivedya-offerings, clays are to be collected and put in special pālikā-pots or an aṅkurārpaṇa-germinations. Thereupon homa-offerings are made (1-42) After these things are done, then bali-offerings are (again?) made and the icon is lifted onto its vehicle and taken in procession around the temple (43-57). The mahotsava-festivities then take place at night when the icon is taken in an elaborate procession through the village. Nārada points out that all good things will come to those who unstintingly participate in the joyous parading and praise of the Lord (58-64).

After the procession, the Lord is returned to His sanctuary and there worshipped (65-66). Nārada then offers certain options and alternatives in cases where other than the utsava-icon is used the use of the balibimba apparently offering optimum advantages (67-69).

[The remainder of the chapter, because of overlapping topics taken up, interrupted, then returned to, is difficult to present in clear outline-in fact the exposition seems not to be designed to present the mahotsava-procedures in the format of a day-by-day calendar, but instead simply in the random mention of observances as they come up. Among the major subjects taken up are:] agnipradakaṣiṇa (coming round the fires) (70-73), sahasradhārāsnāna (bathing with water poured out a vessel of numerous holes) (74-76), pratisara-binding rites (77-92), ghṛtāropaṇa-smearing and cūrṇa-distributions (93-111), tīrthayātrā-processions (112-126a), puṣpayāga-offerings (126b-148), followed by ātmavinivedana-consecrations (149-151a). So utsava-routines are to be done if one hopes to achieve maximum benefits (151b-156a).

4) Mahotsavavidhi (महोत्सवविधि) (lit. “concerning the great festival”) is the name of chapter 11 (Caryāpāda) of the Padmasaṃhitā: the most widely followed of Saṃhitā covering the entire range of concerns of Pāñcarātra doctrine and practice (i.e., the four-fold formulation of subject matter—jñāna, yoga, kriyā and caryā) consisting of roughly 9000 verses.

Description of the chapter [mahotsavavidhi]: [Note: The exposition in this chapter is confusing and poor, leaving many doubts as to the consecutive order of the rites enjoined.] Prior to the actual commencement of the festival-cycle many things should have been attended to; aṅkurārpaṇa-rites (1-2, 55-61), the decoration of the town and temple (3-10a), construction and furnishing of a special yāgamaṇḍapa (10b-27a), a preliminary (?) snapana-bath and kautukabandha-rite (27b-44), a preliminary procession of the Lord through the village on His vehicle (45-54a), and some ritual activities in the yāgamaṇḍapa concerning placement of pots and preparation of the homa-fire (62-90). Only when these things have been done and balidāna offerings made (91-98a) can the first day of the mahotsava-cycle begin with processions, special pūjā-offerings and abhiṣeka-rites. Most of these items will be repeated daily during the subsequent festive-cycle (98-179).

Then follow discussions of special festivals to be observed during the period mṛgotsava on the eighth day (180-2012), tīrthotsava on the ninth day (2016-230) and puṣpayāga on the tenth day (231-246). The festival closes as the attendant gods are dismissed, a śāntihoma is performed, the sacrificial fire is put out [agnyudvāsana], the flag is lowered and the flag-pole given to the Yajamāna, etc. (247-268). The rewards that come to those who help in any way in a festival are elaborately listed (269-284). The chapter closes with directions for a final kalyāṇārādhana-rite (285-287a), and some general directions for what is to be omitted from the program just outlined when the mahotsava lasts only I or 3 days (287b-292).

5) Mahotsavavidhi (महोत्सवविधि) lit. (“concerning the mahotsava procedures”), as discussed in chapter 17 (Kriyākāṇḍa) of the Pārameśvarasaṃhitā: an important Pāñcarātra text of 8700 verses followed closely by the Ranganathaswamy temple at Srirangam—dealing with priestly concerns such as their daily routines, occasional liturgies and expiatory services.

Description of the chapter [mahotsavavidhi]: The preparations for mahotsava include requisitioning of Brahmins; also performing aṅkurārpaṇa-germinations five days prior to the scheduled starting day. And, on the previous night to the mahotsava, the Ācārya-director goes to the icon of the Lord and requests permission to undertake the grand celebration, whereupon the kautuka-band is tied around his wrist (1-43). The daily schedule is outlined in general first (44-87); then the special deities to be honored.on each day are listed if it is a nine or three or one or seven or fifteen-day celebration (88-102).

At this point, a ten day festival is outlined [sic]. Bali-offerings for each day of the festival are then discussed (103-122), and this is followed by a description and discussion of the daily procession that is made with the deity on a vāhana or on a ratha-chariot (123-252). Following this there is a schedule produced for the major activities to be undertaken during the ten day period. The routines enjoined during the second through the sixth day are, given (253- 3.3)-with a big snapana-rite on the fifth (310-311) and a puṣpayāga-cycle on the sixth day (312 ff.). On the seventh day the request for jalakrīḍā is made (324), cūrṇa-powder and other items are smeared on the Lord’s figure (329 ff.), and He is given an elaborate bath again. On the eighth day the hunting-festival is observed (348ff.), on the ninth day the Lord is taken on a tīrthayātrā procession as part of avabhṛtotsava (363-424), and finally on the concluding tenth day the Lord's Presence is transferred back into the mūlabera-icon in the sanctuary (435-480).

Then follow special rules concerning personnel, a warning against innovations, and some special considerations to be made when a temple has several movable icons to use in the proceedings, etc. (481-504). Some special rules apply for practical changes necessitated when the great festival is to last only one (505-507), three, five or seven days (508-512). Other special rules apply to svayamvyakta-images, for ekabera-temples, etc. (513-522). General counsels for processions then follow, including bath-processions (523-558).

Finally, the chapter turns to a discussion of naimittikotsava-festivals—and here, damanikotsava is treated at length (565-595). The times when certain other one-day festivals are to be held is given; these festivals, however, are not described here at length, and in some cases are only alluded to without specific name (596-620a).

context information

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.

Languages of India and abroad

Sanskrit dictionary

Source: Cologne Digital Sanskrit Dictionaries: Aufrecht Catalogus Catalogorum

Mahotsavavidhi (महोत्सवविधि) as mentioned in Aufrecht’s Catalogus Catalogorum:—from Pāñcarātrāgama. Oppert. Ii, 4109.

Source: Cologne Digital Sanskrit Dictionaries: Monier-Williams Sanskrit-English Dictionary

Mahotsavavidhi (महोत्सवविधि):—[=mahotsava-vidhi] [from mahotsava > mahā > mah] m. Name of [work]

context information

Sanskrit, also spelled संस्कृतम् (saṃskṛtam), is an ancient language of India commonly seen as the grandmother of the Indo-European language family (even English!). Closely allied with Prakrit and Pali, Sanskrit is more exhaustive in both grammar and terms and has the most extensive collection of literature in the world, greatly surpassing its sister-languages Greek and Latin.

See also (Relevant definitions)

Partial matches: Mahotsava, Vidhi, Viti.

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Full-text (+24): Mahotsava, Shivotsava, Yogajagama, Shaucavidhi, Shivotsavavidhi, Alepana, Udvasana, Tirthabera, Tulasyaropana, Campakaropana, Phalotsava, Shatapatra, Vanabhojana, Shvetapadma, Agnipradakshina, Shatapatrapuja, Pankajaradhana, Diparohana, Ghritaropana, Atmavinivedana.

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Search found 4 books and stories containing Mahotsavavidhi, Mahotsava-vidhi; (plurals include: Mahotsavavidhis, vidhis). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:

Isanasivagurudeva Paddhati (study) (by J. P. Prajith)

28. Pratishtha and Nityotsa-vidhi of Saptamatris < [Chapter 4 - Worship of Gods and Goddesses]

12. Description of Nityotsava-vidhi (festival rites) < [Chapter 4 - Worship of Gods and Goddesses]

23. Pratishtha and Nityotsava-vidhi of Durga < [Chapter 4 - Worship of Gods and Goddesses]

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Notices of Sanskrit Manuscripts (by Rajendralala Mitra)

Page 295 < [Volume 4 (1877)]

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Hindu Pluralism (by Elaine M. Fisher)

Śaivism and Brahminical Orthodoxy < [Chapter 1 - Hindu Sectarianism: Difference in Unity]

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Srikara Bhashya (commentary) (by C. Hayavadana Rao)

Part 6 - The date of Sripati Panditacharya

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