The Sanskrit term Sūkṣamavyūhadevatābahiryāgavidhi can be transliterated into English as Suksamavyuhadevatabahiryagavidhi or Sukshamavyuhadevatabahiryagavidhi, using the IAST transliteration scheme (?).

In Hinduism

Pancaratra (worship of Nārāyaṇa)

Source: archive.org: Catalogue of Pancaratra Agama Texts

Sūkṣamavyūhadevatābahiryāgavidhi (सूक्षमव्यूहदेवताबहिर्यागविधि) (lit. “rules for liturgical worship of the vyūhas in their manifest forms”) is the name of chapter 6 of the Sāttvatasaṃhitā: one of the most ancient of Pāñcarātra Āgamas consisting of roughly 3500 verses which stresses the theological standpoint of the oneness of God despite his various vyūhas (modes of existence), vibhavas (manifestations) and avatāras (incarnations).

Description of the chapter [sūkṣamavyūhadevatābahiryāgavidhiḥ caturātmyārādhanavidhiśca]: This chapter turns to the liturgical aspects of overt worship [bahiryāga]. The rites begin by cleansing the pedestal-area [bhadrapīṭha] on which the icon is kept—by sweeping away old flowers, washing it and by chanting a specified mantra—whereupon worship with water, incense, flowers, etc. is to be done (1-6). The details of how the liturgy step-by-step is prepared for and how it proceeds are given (7-131).

First, the disposition of the vessels used in the service is outlined—where the arghya-water is to be placed for later use, where the snāna-water is to be placed, and where the pādya-water is to be kept, as well as other containers to be used. God’s presence is invoked into these various containers, and the worshipper petitions God to accept his forthcoming worship (7-28a). Then the icon is offered the water set aside for washing His hands [arghya] by putting some drops on His head (28b). This is followed by offering the water set aside for cleansing His feet [pādya] (29a), whereupon wooden sandals for His feet are symbolically offered, too. A special bathing cloth is advanced (29b), and then various items are given in order (verbally?) to the icon—a pot filled with rice, a mirror, sandal-paste for the hands, a plank for sitting on during the bath, a tooth-brush, a tongue-scraper, water for washing the face, scented oil for an oil-bath, a detergent powder [udvartana] for removing the oil afterward, some hot water, sandal-paste mixed with camphor, cow's milk for a milk-bath, curd for a curd-bath, honey for a honey-bath, sugarcane juice or sweetened water for bath, juice of dhātrī-fruit for a bath, water mixed with red-sandal for a bath, another dozen or more kinds of water each for bath, ending with a libation of water from holy rivers (30-40). During these baths incense will have been offered, after which incense-scented and -purified towels are offered to cleanse off the deity’s body—one for the head and one for the body. Then the idol is removed to a dry spot, where four vessels are set, filled with sandal-water and they are to be decorated with sandal-paste, garlands etc. (41-503). After this the pādapīṭha (foot-rest) is to be set and then wind should be wafted with a fan of peacock feathers; then is offered a comb, followed by offerings of betel nut, flowers, silk clothes, the “sacred thread,” an upper cloth, a crown and all other kinds of ornaments. Again flowers from neck to foot are to be offered along with bangles and pratisara. Then cosmetics are applied to the deity; also betel nut for chewing is given. Two flowers-one over each ear are given, whereupon a mirror is advanced to “show” the deity what has been done (50b-58a). Then a flower-festooned lamp is waved before Him, followed by incense accompanied by bell-ringing. A (third?) pair of sandals are (verbally) offered, along with a white umbrella, a palanquin, chariot and other vehicles marked with Garuḍa. Two long-handled whisks are also supposed to be offered, as well as music, éclat and entertainment. Praises are to be sung, whereupon the worshipper circumambulates the icon and falls at its feet (59b-63а).

Then the food-offerings are to be made on a table covered with white silk etc. Curd, honey, ghee, cold water, etc., are offered, after which water is again offered for cleaning the idol’s mouth. Then a decorated cow is paraded before the idol, whereupon prepared, cooked foods are brought, followed by drinks and sweets. Again water for washing out the mouth is offered, followed by betel nut and leaf (63b-6ga).

Next the Arcaka rubs sandal-paste on both his hands and he begins worship with mudrās (69b-73a), followed by a japa which may be done with a rosary or with fingers (73-74). The edible dishes are removed, and then homa is done in a fire-pit prepared for the purpose and in a method according to prescribed steps (75-131). This ends the pūjā liturgy of a single icon.

A new section of this chapter begins by turning to what is presumably an option on the above, namely the liturgy to be followed when the four vyūhas are worshipped. In this kind of endeavor, fire is taken from a single kuṇḍa-pit and divided into four parts—just as the Lord is One Who takes four Aspects—and one by one homa is to be done in each with different materials and accompanied by different mantras (132-162). After agnikārya is over (163), then pitṛsaṃvibhāga-rites must be attended to. This is done ideally with four carefully-selected Pāñcarātra Brāhmins who are imagined to be the four vyūhas (170) and who are so worshipped (163-180). This is followed by ātmayāga in which the priest imagines the four vyūhas within himself and ritually worships them. Then the priest goes to the sanctuary of God [bhagavadgṛha] and, falling down at the feet of God, he recites sacred texts (181-190).

These things, then, having been scrupulously done, later after bathing in the evening, he will again worship God (and the fire) before going home. Still later, while at home, he will interrupt his sleep (193) at midnight and will arise and do nyāsa-concentrations of Aniruddha, Pradyumna, Saṃkarṣaṇa and Vāsudeva in different portions of his body. Further yogic exercises are also to be done (198 ff.) in the quiet of his home in the middle of the night to the end that he may the better concentrate on God in each of His Four Forms. Anyone who does this for a year will come clearly to see vāsudeva, etc. (191-215). The chapter ends by saying that whoever does this comprehensive routine scrupulously day in and day out will be richly rewarded with spiritual gifts (216-224).

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.

See also (Relevant definitions)

Partial matches: Vidhi, Viti.

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Full-text: Udvartana, Dhatri, Atmayaga, Bhagavadgriha, Padapitha, Devatabahiryaga, Bahiryaga, Padya, Bhadrapitha, Arghya, Pitrisamvibhaga.

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