Yagavidhi, Yāgavidhi, Yaga-vidhi: 2 definitions
Introduction:
Yagavidhi 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.
In Hinduism
Pancaratra (worship of Nārāyaṇa)
1) Yāgavidhi (यागविधि) or Bāhyayāgavidhi refers to the “rules for liturgical offerings”, as discussed in chapter 6 (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 [bāhya-yāgavidhi]: This chapter turns to overt, liturgical worship. First, the necessary paraphernalia must be collected, purified, and then placed where they will be needed (1-54). [...] This much over, then one offers to the icon of the Lord His śayanāsana (seat for rest) (278-420a).
2) Yāgavidhi (यागविधि) (lit. “concerning seven kinds of sacrifice”) is the name of chapter 4 of the Indrarātra section of the Sanatkumārasaṃhitā: an encyclopedic Sanskrit text written in over 3500 verses dealing with a variety of topics such as yoga, temple-building, consecration ceremonies, initiation and dhanurveda (martial arts).
Description of the chapter [yāgavidhi]: Sanatkumāra proposes to tell how dīkṣā-initiation should be given to each of the four different classes, as well as to women, according to different times of the year—using in all cases a cakramaṇḍala as means of initiation. Care must be taken to initiate the lower class people and women only in certain, specific times of the year. Details for initiating twice-born men, he says (10b), have already been given in the chapter on maṇḍalas in the brahmarātra section; there also (13b) are to be found details for yāgamaṇḍapas, maṇḍalas, and special types of yāgas in the chapter on dīkṣā-initiation (1-15a). Then he proceeds to differentiate seven variations of dīkṣā according to the details of yāga-procedures. The first variety, called yāga, is for śūdras and women; it differs from the other six varieties according to the number of kalaśa-pots involved, the dakṣiṇā, etc. (156-20). Then, the second, called stoma, which may be utilized by all classes, is briefly described (21-27a), followed by descriptions of the following varieties: mahāyāga (27b-36), adhvara (37-40a), sava (40b-44a), kratu (44b-47a) and haristoma (47b-52). The last one, although merely mentioned, is praised as “best”. The chapter concludes by saying that those who have undergone dīkṣā-initiation by one or another of these methods should be distinguished by the following names respectively: samayin, dīkṣita, cakravartin, abhiṣikta, guru, ācārya and bhagavān (53-55).
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.
Shaivism (Shaiva philosophy)
Yāgavidhi (यागविधि) refers to the “rites associated with the mantra-deity pantheons (of the Brahmayāmala)” according to the Brahmayāmalatantra (or Picumata), an early 6th century Śaiva text consisting of twelve-thousand verses.—Several sections of the text teach the basic yāgas or mantra-deity pantheons of the Brahmayāmala and their associated rites (yāgavidhi/vidhāna). The Nine Yāgas, pantheons centered upon each deity, in turn, of the core maṇḍala—Bhairava (-Bhairavī), the Four Devīs, and Four Dūtīs—are listed by name in the opening of Brahmayāmala III. These have their configurations specified in Brahmayāmala XIII, the “chapter on the Nine Pantheons”. Gṛhayāga, or the worship performed in a shrine utilizing the Nine Pantheons, appears to be the normative form of daily worship. This subject is taught in Brahmayāmala xxix (from verse 193), which explains installation of the pantheons in the context of shrine worship. Brahmayāmala XXIX’s primary subject is however the mūla-yāgavidhi, “ritual procedure of the root pantheon,” for which it teaches an elaborate maṇḍala distinct from that of the mahāyāga of Brahmayāmala III.
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.
See also (Relevant definitions)
Full-text: Vastuyagavidhitattva, Mahayaga, Grihayaga, Navayaga, Navayagapatala, Yagapatala, Yaga, Yagavidhana, Kratu, Stoma, Adhvara, Haristoma, Mulayaga, Shava, Mulayagavidhi, Shayanasana.
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