The Sanskrit term Śayanādhivāsādividhānādi can be transliterated into English as Sayanadhivasadividhanadi or Shayanadhivasadividhanadi, using the IAST transliteration scheme (?).

In Hinduism

Pancaratra (worship of Nārāyaṇa)

Source: archive.org: Catalogue of Pancaratra Agama Texts

Śayanādhivāsādividhānādi (शयनाधिवासादिविधानादि) (lit. “rules for various, succeeding ceremonies after śayanādhivāsa”) is the name of chapter 27 (Kriyāpāda) 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 [śayanādhivāsādividhānādi]: The preceding chapter having dealt with only one part of the pratiṣṭhā-consecration of an icon, the present chapter deals with what is to be done on the days following jalādhivāsa-immersions. Therefore on the second or fourth morning (i.e., when jalādhivāsa has been done either one or three nights), after the ācārya has bathed, etc., he performs vāstupūjā at one side of the maṇḍapa (1-19a); (since this is an inferior sacrifice,) the temple then has to be purified (196-20). Up to this point all persons have been eligible to witness the ceremonies; now that the temple has been cleansed certain persons must be excluded from further ceremonies (21-22). Now the maṇḍapa is duly decorated (23-30a), and that afternoon the icon—if it is metal—is taken from its tub of water, cleaned, decorated and taken in procession to the yagamaṇḍapa; if the icon was of clay and hence not put in a tub, then its graphic substitute [pratikṛti] or its kūrca-effigy is used in these present ceremonies. Once the pratiṣṭhā-party is in the yāgamaṇḍapa certain preliminaries must be attended to: a cow must be brought (as a gift for the Ācārya), a young virgin girl is brought (as observer), eight varieties of grains are procured and offered to the ācārya. These things having been attended to, the netronmīlana-rite of “opening the icon’s eyes” is done to the accompaniment of music-whereupon the acārya is rewarded again (30b-52). Kautukabandha-rites are then done to the icon or its kūrca-substitute prior to snapana, which is done in the form of abhiṣeka-pourings of different liquids over the icon or icon-substitute with appropriate mantras. When the baths are over the icon is dried off and given clean clothes as coverings (53-68).

For śayanadhivāsa purposes a special vedikā-pedestal in the East or South side of the yagamaṇḍapa, appropriately purified and covered with grains, is arranged. A woolen cloth—topped by silk cloth, a decorated cloth, and a white cloth—is put on top the grains and a wooden cot is prepared. On top of this cot are put flowers, whereupon the idol is laid to rest on it (69-77). Mantras are chanted (78 ff.), during which incantations the icon is covered up with another woolen cloth. Homa-libations are made and other pacifying rituals as well are done. After these things, a meal is provided for poor folks and the Brahmins are rewarded. Then an elaborate homa-rite of central importance to this pratiṣṭhā liturgy is begun (1076-189). The purpose of this homa-cycle is to call all the gods and cosmic powers to witness the pratiṣṭhā ceremonies. Similar routines are done for the subsidiary deities to be installed around the temple (190-205). After the homa is finished, the Lord is raised up from his couch of rest, offered some pāyasa-gruel (206-208), whereupon bali-offerings are made (209-212a), and a homa with 108 offerings using the snapanādimantra is done.

A gold thread [pratisarabandha] is now tied on the idol's wrist, and the power that has all the while been invested in the balabimba-icon is now transferred to one of the jars of sanctified water [mahākumbha] and this jar is then placed on the grains (where the couch had formerly been?), and pūrṇāhuti-offerings are made to it and to the other jars also there present. The Ācārya and the Yajamāna then arrange to spend the night there in the yāgaśālā next to the icon, their thoughts on God. If their dreams that night are auspicious the ceremonies may continue the next day (212b-217).

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.

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