Purushasuktaradhanavidhi, Puruṣasūktārādhanavidhi, Purushasuktaradhana-vidhi: 2 definitions
Introduction:
Purushasuktaradhanavidhi 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 Puruṣasūktārādhanavidhi can be transliterated into English as Purusasuktaradhanavidhi or Purushasuktaradhanavidhi, using the IAST transliteration scheme (?).
In Hinduism
Pancaratra (worship of Nārāyaṇa)
Puruṣasūktārādhanavidhi (पुरुषसूक्ताराधनविधि) (lit. “rules for worship employing the puruṣasūkta-mantra”) is the name of chapters 12-13 of the (first section of the) Bṛhadbrahmasaṃhitā: a Pāñcarātra text containing over 4600 Sanskrit verses dealing primarily with Vaiṣṇava theology and practical matters concerning the Śrī-Vaiṣṇava community but also discussing aspects of Viśiṣṭādvaita philosophy.
Description of the chapter [puruṣasūktārādhanavidhi]: Those who wish to make use of the puruṣasākta-mantra in a special kind of worship must make certain preparations (1-11), including contemplating the Lord’s Being in a particular way (12-39), interior purifications (40-51) and bathing (52-53). The actual worship follows a prescribed routine both before and after entering the temple, but the central part consists of taking each of the 18 syllables of the purusaṣūkta-mantra and offering it to various parts of the icon’s body (54-71). Yāga follows, after which a eulogy is addressed to Him (72-79).
All forms of the Lord—even His śālagrāma form—may be worshipped in this special way: this is a commendable and potent way for ekāntins to worship (80-93-including a description of the Lord in terms of the puruṣasūkta and the repeated recitations of this Sūkta, the Viṣṇusahasranāma and the Śrīsūkta as forms of worship). For, God is everywhere and always to be discerned as present; hence He is to be worshipped appropriately and with devotion by one who would enjoy the generous rewards for such piety (94-118a). So ends the story told to the bathers by the figures [cf. ch. VII]
[Description of chapter 13]: Śrīvatsa and Viṣṇudharma approach Viṣṇu (once again?) and ask him now to give them the mantrarāja, the dvayamantra and the caramaśloka. Upon hearing this request, He thinks upon the sudarśana-discus and the conch—and He thereupon marks His two devotees with these. Any person who is marked by these signs deserves praise (1-21). If even those who serve such persons gain merit, how much greater is the merit and honor of a paramaikāntin who has received His marks in such a dīkṣā-ceremony (22-37): Then the narrative states that Viṣṇu thought of the twelve gods—Keśava, et. al.—and immediately they appeared before Him with their consorts. He ordered these deities then to assume their places in the bodies of the two initiates in the form of puṇḍra-marks—and thus to sanctify those bodies and always to represent His own presence, thus to purge His faithful from all pollution (38-59).
A description follows of each of the twelve gods, where they (as puṇḍra-marks) go on the body, of the twelve consorts and where they (as puṇḍra-marks) go, and how all these are to be contemplated (60-77).
How the One Viṣṇu becomes many is then discussed in terms of His creative energies during Pure Creation and Impure Creation, and how during the stages of this process He enters into everything. Thus, since He is in all things, He can also manifest Himself as Keśava, et. al. (78-154-in this discussion much that is essential to the Pāñcarātra world-view is summarised).
All the preceding exposition was in support of the practice of wearing the puṇḍra-mark, as well as to show that various other practices enjoined upon the faithful have an ideologically strong base. It should be noted that the preceding discussion, and in the following lines (155-198) more particularly, there is much attention given to the four-vyūhas.
Nārāyaṇa then proffers advice to Śrīvatsa and Viṣṇudharma concerning the honor to be given to paramaikāntins—those whose duties include recitation of the mantrarāja, etc. (199-209). Thereupon the two, Śrīvatsa and Viṣṇudharma respectively, fixed their minds on the mole and on the breast-jewel of Viṣṇu. The narrative then states that when the deluge came they each became one with the objects of their concentration—so that both now live in the very body of Viṣṇu (210-218). Nārāyaṇa is then reported to stress how His grace and concern always answers to the faith of His devotees; yet he reminds all that their faith must also always be demonstrated in various ways (219-232).
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
Puruṣasūktārādhanavidhi (पुरुषसूक्ताराधनविधि) as mentioned in Aufrecht’s Catalogus Catalogorum:—from the Sudarśanagītā of the Bṛhadbrahmasaṃhitā. L. 4191.
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: Purushasuktaradhana, Vitti.
Full-text: Brihadbrahmasamhitayam sudarshanagitayam purushasuktaradhanavidhi, Purushasuktaradhana, Pundra.
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