In Hinduism

Shaivism (Shaiva philosophy)

Source: Shodhganga: Temple management in the Āgamas

Dhvajārohaṇa (ध्वजारोहण) refers to a certain ceremony as described in the Śaivāgamas.—The utsava should also be performed properly and with due care to all the composite rituals. If during the dhvajārohaṇa, the flag is hoisted without worshipping the vṛṣabha, it will cause destruction to the cows of the kingdom. The vṛṣayāga has to be performed at the base of the dhvajadaṇḍa. Mantranyāsa should be done on the top part of the dhvajadaṇḍa. [...] If the bherī (large drum) isn’t sounded at the time of dhvajārohaṇa, men will be born dumb. [...] Śantihoma should be performed and the bherī sounded again. If while performing at the dhvajārohaṇa or bali, the drummer falls down, the kingdom will fall into a bad state. Śāntihoma should be performed.

context information

Shaiva (शैव, śaiva) or Shaivism (śaivism) represents a tradition of Hinduism worshiping Shiva as the supreme being. Closely related to Shaktism, Shaiva literature includes a range of scriptures, including Tantras, while the root of this tradition may be traced back to the ancient Vedas.

Pancaratra (worship of Nārāyaṇa)

Source: Wisdom Library: Pāñcarātra

Dhvajārohaṇa (ध्वजारोहण) [=dhvajārohaṇa vidhiḥ] refers to one of the topics dealt with in chapter twenty 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) Dhvajārohaṇa (ध्वजारोहण) refers to the “ceremony of flag-hoisting (on festival occasions)”, as discussed in the twentieth 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 [dhvajārohaṇa-vidhi]: [...] The detailed preparations preliminary to the flag-hoisting ceremony (dhvajārohaṇa) are given: preparing mud vessels (20-34), readying and sanctifying the cloth for the flag (35-70), making bali-processions about the village (71-96), selecting the material from which the pole will be made, etc. (98-102), placing the platform (103), cleansing the pole and the platform, etc. (104-107a). These done, then the cloth is tied to the pole, wound around it, and the pole and the flag are hoisted (107b-110), after which offerings are made and mantras are intoned (111), and the balibera is taken around the temple precincts (112), Anyone who is in the village during the dhvajārohaṇa-ceremonies is enjoined to remain in the village for the next ten days, or else run the risk of falling ill with a fever (113-115a)

2) Dhvajārohaṇa (ध्वजारोहण) refers to the “flag-hoisting ceremony”, as discussed in the tenth 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 [mahotsava-dhvajārohaṇa-anta-vidhi]: [...] The preparations or the major nine-day festival are described: [...] the preparation of the cloth to be used in the flag-ceremony (227-274); preparation of a maṇḍapa in which further sanctifying ceremonies are done to the cloth for the flag (275-304); the rakṣābandha-ceremonies in which the festival idol is asked to preside over the succeeding events (305-334); the selection, preparation and placement of the flag-pole (335-357) procession with idols and the flag (358-368); hoisting the flag itself with a rope before coiling, and the succeeding consecration services (369-381). When these things have been done, then gifts and other rewards are generously to be given (382-384), after which the Ācārya is to recite a eulogy of Garuḍa (385-391). This is the end of the first day of the nine-day festival. [...]

3) Dhvajārohaṇa (ध्वजारोहण) refers to the “flag-hoisting ceremonies”, according to the twenty-second chapter of the Kapiñjalasaṃhitā: a Pāñcarātra work consisting of 1550 verses dealing with a variety of topics such as worship in a temple, choosing an Ācārya, architecture, town-planning and iconography. Description of the chapter [dhvajārohaṇa-vidhi]:—Prior to any utsava, except those lasting only one or three days, “dhvajārohaṇa” ceremonies must be done. Details on how to prepare the flag with Garuḍa’s picture on it are given (10-52a), followed by how to make ready the (wooden) dhvajastambha-flagpole, which is to be at least as high as the prāsāda building or a gopura-entrance, and then garlanded (52b-61); also how to attend to the rites of raising the flag on the pole (62-67). Thereupon a vedikā is built at the base of the pole, a maṇḍapa is also raised, Śilpins are dismissed [n.b.—connected with ch. XII, above] etc. Other deities are invited to witness this important event, bali-offerings are made in the village, and after the flagpole with the flag is raised utsava-celebrations may be begun (68-83a).

4) Dhvajārohaṇa (ध्वजारोहण) refers to “flag-hoisting rites”, as discussed in the eighteenth chapter of the Nāradīyasaṃhitā.—Description of the chapter [dhvajārohaṇa-vidhi]: [...] Nārada says that after prayers to Garuḍa, homa-oblations are made and, to the accompaniment of music, the flag is taken in procession (49-54). More prayers and other invocations (55-57, 64b-65) immediately precede the actual flag-hoisting (dhvajārohaṇa). After the flag has been duly raised, it is henceforth appropriate to worship Garuḍa’s presence there (66-68). Nārada then continues about mistakes and accidents during the various steps preceding the final flag-hoisting (dhvajārohaṇa), and he gives some prāyaścitta-rectifications for specific errors (69-78). [...]

5) Dhvajārohaṇa (ध्वजारोहण) refers to “flag-hoisting rites”, as discussed in chapter 10 (Caryāpāda) of the Padmasaṃhitā.—Description of the chapter [dhvajārohaṇa-vidhi]: [...] In short festivals lasting only one or three days, flag-hoisting rite may be omitted. [...] The time for doing the flag-raising rites is given (48-53). This must be preceded by the sound of drums and only after the flag has been raised are aṅkurārpaṇa-germination rites attended to (54-56a). [...]

6) Dhvajārohaṇa (ध्वजारोहण) refers to the “flag-raising ceremony” (which always precedes an Utsava—festival), as discussed in chapter 8 of the Viṣṇutilakasaṃhitā.—[Cf. chapter 8]: Brahmā speaks to the other sages and says he will now relate what the Lord told him about utsava-festivals. An utsava-occasion is always preceded by a flag-raising ceremony of dhvajārohaṇa. Once the utsava-festivities have begun, there are certain rites to be observed on the various days and nights of the festive occasion. [...]

7) Dhvajārohaṇa (ध्वजारोहण) refers the “observances of hoisting the flag”, as discussed in chapter 34 of the Śrīpraśnasaṃhitā.—Description of the chapter [stambhakalpana-ādi-dhvajārohaṇa-anta-vidhi]: The flag pole is to be fashioned of wood, with certain ornamental motifs being optional (1-20). [...] After certain rites, the flag is then hoisted (dhvajārohaṇa) on the standing pole in the Presence of God (57-82). This done, the Ācārya addresses the utsavabera and requests that he may now invite Bhaktas to come to the temple for the mahotsava (83-87).

Source: Sreenivasarao’s Blog: Temple Worship

Dhvajarohana refers to the “ritual of flag hoisting” which inaugurates the Utsava (festivals), according to Parameshwara-Samhita (16, 28-29) and Naradiya-Samhita (18, 7-8) .—Dhwajarohana [Dhvaja-Arohana] is to commence by flag hoisting, that brings happiness to all beings (sarva prani sukhavaham). [...] Usually, the Utsavas that last for five days or more commence with flag hoisting. Festivals conducted seeking wealth (dhanada) and fulfillment of desires (kamada) must commence with flag hoisting. It is optional for festivals seeking victory (vijaya). Flag hoisting is not approved for commencement of Utsavas seeking pacification (shantika) and nourishment (paustika). In case of Utsavas lasting for more than five days ,the flag hoisting is done twenty-one days prior to the day appointed for the ceremonial bath (tirthayatra) which comes towards the end of the Utsava—Naradiya Samhita (18,17).

During Dhvajarohana, the flag usually carries the figure of Indra, the chief of Devas; or of Garuda the carrier of Vishnu; or of Nandi Bull the vehicle of Shiva; or that of a god. The figures are painted ritualistically and the flag is hoisted in front of the temple, to signal the commencement of the Utsava. The practices  in the olden  days required that once the flag was hoisted , no domestic rituals or functions like marriage be conducted in the village , till the flag is taken down on the day of Thirtha Yatra (ceremonial bath)—Padmasamhita (caryapada, 10,42). The intention perhaps, was, to indicate that celebrations in honor of gods take precedence over that of humans.

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.

India history and geography

Source: Cologne Digital Sanskrit Dictionaries: Indian Epigraphical Glossary

Dhvaja-arohaṇa.—(EI 31), a ceremony; cf. dhvaja-avarohaṇa Note: dhvaja-arohaṇa is defined in the “Indian epigraphical glossary” as it can be found on ancient inscriptions commonly written in Sanskrit, Prakrit or Dravidian languages.

context information

The history of India traces the identification of countries, villages, towns and other regions of India, as well as mythology, zoology, royal dynasties, rulers, tribes, local festivities and traditions and regional languages. Ancient India enjoyed religious freedom and encourages the path of Dharma, a concept common to Buddhism, Hinduism, and Jainism.

Languages of India and abroad

Sanskrit dictionary

Source: DDSA: The practical Sanskrit-English dictionary

Dhvajārohaṇa (ध्वजारोहण).—raising a flag.

Derivable forms: dhvajārohaṇam (ध्वजारोहणम्).

Dhvajārohaṇa is a Sanskrit compound consisting of the terms dhvaja and ārohaṇa (आरोहण). See also (synonyms): dhvajāropaṇa.

Source: Cologne Digital Sanskrit Dictionaries: Aufrecht Catalogus Catalogorum

Dhvajārohaṇa (ध्वजारोहण) as mentioned in Aufrecht’s Catalogus Catalogorum:—(Dhvajāropaṇa?). Oppert. 5064.

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

Dhvajārohaṇa (ध्वजारोहण):—[from dhvaja > dhvañj] n. (ropaṇa?) Name of [work]

[Sanskrit to German]

Dhvajarohana in German

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.

Kannada-English dictionary

Source: Alar: Kannada-English corpus

Dhvajārōhaṇa (ಧ್ವಜಾರೋಹಣ):—[noun] a hoisting of a flag.

context information

Kannada is a Dravidian language (as opposed to the Indo-European language family) mainly spoken in the southwestern region of India.

See also (Relevant definitions)

Partial matches: Dhvaja, Arohana.

Starts with: Dhvajarohanadevatahvanavidhi, Dhvajarohanavidhi.

Full-text (+35): Arohana, Dhvajaropana, Pratisamvatsara, Masika, Stambhakalpanavidhi, Mauravika, Gayaka, Mardaka, Vamshika, Mashesha, Dvadashivrata, Vivahotsava, Hamsayajana, Masesharadhana, Pancaparvotsava, Shayanotthana, Mahanavami, Nrisimhajayanti, Stambhakalpana, Dhanurmasaradhana.

Relevant text

Search found 4 books and stories containing Dhvajarohana, Dhvajārohaṇa, Dhvaja-arohana, Dhvaja-ārohaṇa, Dhvaja-arohaṇa, Dhvajārōhaṇa, Dhvajarohane, Dhvajārōhaṇe; (plurals include: Dhvajarohanas, Dhvajārohaṇas, arohanas, ārohaṇas, arohaṇas, Dhvajārōhaṇas, Dhvajarohanes, Dhvajārōhaṇes). You can also click to the full overview containing English textual excerpts. Below are direct links for the most relevant articles:

The Narada Purana (abridged)

Sumati

Vratas

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Diksha (initiation) in Pancharatra (by Shanta Srinivasan)

8. Vaikhanasa and Pancaratra < [Chapter 1 - Introduction]

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

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

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

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Middle Chola Temples (by S. R. Balasubrahmanyam)

Temples in Tiruppugalur < [Chapter II - Temples of Rajaraja I’s Time]

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