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Unlike the mahapuja of Samrajya-lakshmi which may be performed both as an obligatory (nitya) and occasional (naimittika) ritual, the mahasanti is stated to be an occasional ritual only, which is generally performed after commencement of occasions like befalling of a great catastrophe (mahadbhuta), appearance of striking unnatural phenomena (utpata), in the event of absence of rainfall, an external attack or when malevolent planets associate themselves with king's personal asterism. The king is advised to perform this rite for his own safety, more so, for protection of his subjects and kingdom, (15.3-6). Pavilion and the sacrificial pits (kunda): The pavilion in this case is stated to measure 20 x 20 cubits. It has four doors, four bhadras and is with other decorations as described under mahanuia. At

113 its centre is constructed an altar which is of 8 x 8 cubits and as high as two cubits. To its four directions are made pits of the following description. To the east is constructed the square pit of 1 x 1 cubit, with three girdles and its mouth measuring twelve fingers' breadth and shaped after a fig-leaf. This is utilised for offering libations to Samrajya-lakshmi The crescent-shaped pit which lies to the south of the altar is used for vastuhoma. For grahavaina is used the circular pit which lies to the west and the pit shaped after a lotus flower and which lies to the north is utilised for homa, in honour of the dikpalas (guardians of quarters) (7-20). King's sankalpa and invitation to priests When the pavilion is thus made ready the king in consultation with the Royal Chaplain, finishes his daily morning chores and takes a sankalpa to perform the Grand pacificatory Rite of Samrajya-lakshmi for the following reasons, for pacification of utpatas, for protecting his kingdom, etc. as per ordinances of sastra and in the company of sixty four priests (16.1-5). For worshipping Samrajya-lakshmi first, is formally selected a who is learned in vedic lore and preceptor (acarya) is humble. Thirty priests well-versed in the Vedas and

114 Vedanga, are invited for worshipping the anga and avarana devatas and a brahma for the overall supervision of the rituals. In a similar manner are invited ten priests for conducting Vastupuja (worship of the god presiding over a house), eight others, for dikpalahoma (libation in honour of the guardians of quarters) and another ten for grahavaina (libations in honour of the planets). For Four brahmins are invited to recite vedic hymns, (6-10). The king presents dress and ornaments to all these sixtyfour preists and requests them to work hard to make the proposed rite a success. They should be very careful in this matter so that delection or omission of either a single formula or ritual does not take place and while remembering the purpose of performance of the ritual they should act sincerely and without any fear. With these words, the priests are now conducted to the place of sacrifice in sibikas (palanquins) and to the music of instruments like bher etc. followed by the king, while riding the royal elephant. (11-18). On his arrival there, the king goes round the pavilion for three times and causes the priests to enter it through the western gate and on assumption of their respective seats makes a sincere appeal to the acarya with the following words :

115 "O guru, well-versed in all the scriptures, perform this rite today according to rules, in the company of the priests. You are aware of the fact that sacrifice, when performed without provision for feeding will result in the destruction of the country%3 B that without recitation of the mantra (formulae) will cause death of the priest, that without gift of donations (daksina) will be to the death of the sacrificer%; thus, there is no enemy equal to take sacrifice. Therefore, you are requested to every possible care so that the sacrifice does not suffer from elision or deletion of any formula or act. So saying, the king retires after once again A respectfully treating the priests with incense flowers etc. (19-23). Vastuhoma performed as a part of Grand Pacificatory Rite : Thus appraised by the king, the preceptor and the priests begin their job by first, bowing to the chief of followers of lord Siva - Ganesa which is etc. to the the ganas followed by preliminary rites like bhusuddhi sound of musical instruments of five. Now the head priest, meant for performing Puja and homa of the Vastudevata begins his work. The preceptor alongwith eight priests and

*. isanaya namah caraka sikhi parjanya vastucakram pu . 116 indraya namah skandah a . Saradatilakam agnaye namah vidari akasah vayuh disah apah jayantakulisah suryah satyah bhrguh savitrah pusah 43-chy with somaya namah aditih apaksa aryama savita vitathah arthama thamaya namah nagah somah bhallatah mukhyah prthvidharah carah brahma sthira mitrah vivasvan visayadhipah brhatksatrah thamah gandharvah bhr啶�rajah ahih rudrah sosah asurah baladhika puspadanta sugriva jayah mrgah rogah papah dauvarika pitrgana ters ittle taleb na. nitye namah putana

117 brahma announces the place and time while facing the east, performs control of vital airs and takes a sincere resolve to perform the Vastupuja continued prosperity of the state (17.1-5). as desired by the king for Vastucakra : On the altar is now spread white rice in the shape of a platform as high as a vitasti (roughly equals to nine inches) and as long as one cubit on which is drawn the diagram of Vastu (vastucakra). To prepare a vastucakra first, are drawn ten parallel and straight lines moving These are intersected by another group of ten eastwards. lines which tend to move northwards. All these, when drawn, are reduced to same length on all sides. Thus one gets a figure with eightyone padas (squares). Now these are reduced to fortyfive squares, known as (kosthas) in the following manner. The square at the centre now comprises of nine earlier squares. This is surrounded by squares of three padas each on all four directions, viz. east, west, north and south. To the four corners viz. north-east, south-east, north-west and bouth-west are left 18 18. One pada stands for one basic unit of the division of eighty one squares.

118 vacant four padas each in one. Just outside this towards the aisanya (NE) are kept four squares of one pada. To the east, lie five squares of two padas, to the agneya (SE) four squares of one pada, to the south, five squares of two padas, to the nairrta (SW), four squares of one pada, to the West, five squares of two padas, to the Yavavya (NW) four squares of one pada and to the north, five squares of two padas each. each. Such divisions are said to conform to rules as laid down in the science of architecture Vastusastra (11-15) (See diagram). Placement of idols etc. When such a diagram is prepared, the worshipper is instructed to place a jar of either gold, silver copper or earth on each of the fortyfive squares so devised. The pitchers are washed white with lime, pieces of thread are woven round those and five kinds of leaves (of amra, jambu, kapitbha, bija-puraka and bilva) one is filled with water and a fruit are kept on these. are Each is kept atop each. New pieces of cloth are spread on the jars and idols of Vastudevata made of gold, with weight varying from one masa to suvarna 19. Masa and suvarna are particular weights of gold. Their interrelationship is stated to be : One Suvarna = sixteen masas (Monier-Williams, p. 1236). 19

119 and bathed in Pancagavya water are installed on these jars in a manner as described below (16-19). First Circle : In the central square comprising of nine padas is installed Brahma and to his left and right are placed idols of Vastupurusas (attendant deities of house), cara and sthira. To the four directions of Brahma are placed deities like Aryaman, Viva svan, Mitra and Prthvidhara, respectively. The corners like aisanya (NE) are occupied by Apavatsa, Savit, Vibudhadhipa and Rajyaksma. Thus placement of deities in the first circle (prathamavrtti) is completed. Second Circle : In the second circle, to the aisanya (NE) is placed Apa, Savitr, in the agneva (SE), Jaya in the nairrta (SW) and Rudra in the Vavavya (NW). Third Circle : In the third circle, beginning with the square from aisanya (NE) remain thirtytwo squares (see diagram) which are occupied by deities as mentioned below. In the first square is placed gikhI followed by Parjanya, Jayanta, Kulisayudha, Surya, Satya, Bhrgu, Akasa, Vayu, Pusan, Vita tha, Brhatksatra, Yama, Gandharva, Bhrngaraja, Mrga,

120 Pitrgana, Dauvarika, Sugriva, Puspadanta, Jaladhipa, Asura, Sosa, Papa, Roga, Ahi, Mukhya, Bhallata, Soma, Naga, Aditi and Disah (19-29). Directional gods, their worship etc. Brahma is stated to be the first god to be worshipped. He has four faces, eight eyes and four hands. He is of rudy complexion, has long beards, wears a precious rosary of aksa (Eleocarpus seeds) and carries a water-jar to his left (30-31). The vastumartya or vastupurusa (the presiding deity of the house) is heavily built, is of black complexion, has a face with a pair of red eyes and two hands. He has a physique as befitting a barbarian (barbara) and is difficult to be borne (durdhara). His sparkling adamantine frame (Vairadehassphuratkava) is covered with long hirsute growth. His head lies towards aisanya (NE) and feet are spread to the nairrta (SW). He is highly prone to anger, always faces down and stays with folded hands (31-33). Other gods of the house from Sikhi to Pilipinccha are also conceived in a respectful posture of salutation in which both palms are joined together and kept glued to the breast. They also wear ornaments like crest, crown etc. and are worshipped with offering of sixteen articles with

121 formulae like, 'Om Pilipincchakaya namah' Such formulae are obtained by pronouncing the syllable on first, followed by the name of the god in dative singular and adding to it the honorific, 'namah' (34-35). Sub-directional gods : Outside the cakra (diagram) in the sub-directions (vidis) beginning from aisanya (NE) are worshipped in order the following deities, Caraki, Vidari, Putana and Paparaksasi. In the four main directions are placed Skanda, Aryamana, Jrmbha and Pilipincchaka, respectively (36-37). Homa Now, in the sacrificial pit, shaped after the crescent, fire is lit by the preceptor who performs there all such rites that end with pouring of libations into 20 the mouth of the fire (Mukhantakarma) in the company of other priests. Now, various offerings like those of palasa (Butea Frondosa), durva, khadira (Acacea Catechu) etc. 20. Like the caksu-(ranta)-karma referred to earlier, this rite is generally performed soon after fire is enkindled in its place. It consists of twelve offerings of clarified butter into the fire and is immediately before the main offering. Samskararatnamala Vol. I, pp. 73-81 etc. performed r. Cf. BGS 1.3.32-39,

122 are made. The offerings of Palasa faggots are made for either one hundred eight or twenty eight times while muttering the formula 'Brahmaja inanam ...' (Taittiriya-samhita 5.2.7.1). Blades of durva are offered for similar number of times with the formula, 'Vasto spate pratiianihi.. ' (Rg-Veda 7.54.1) and the Idbations of Payasam (rice cooked with milk and sugar) are given while chanting the formula, 'Yastospate prataranam ...... (Rv. 7.54.2). Faggots of Khadira are offered with the formula 'Vastospate sagmaya ...' (RY 7.54.3) and at the end is prescribed libations of tila (Sesame) with the formula 'Amivaha ... (Rg-Veda 7.55.1) (38-42). On completion of different offerings (homa) the priest is required to make eight, five or three offerings of faggots, Caru - a preparation of rice, barley and pulse boiled with butter and milk for presentation to gods and manes - Wheat, Sesame and clarified butter in honour of the ancillary deities of the Vastu like Sikhi, etc. There should be separate oblation for individual gods. Thus we are informed, is covered the procedure of the Pradhana-homa which is concluded with Svistakrt (offering to agni ). Then, ample food consisting of many edibles and vegetables are offered as bali to the Vastudevas after which the preceptor and the priests recite the Vastusukta (Rg-Veda 7.54) and pray for the good of the King (42-46).

123 Grahavaina forming a part of maha santi Ritual : Grahayaina the sacrifice performed in honour of planets, has the following modus operandi. It is meant to nullify the evil effects generated by the appearance of utpatas like ksama, ksobha, etc. that are manifested in the capital and kingdom. Preliminaries : For the purpose a preceptor is selected by the king to perform the said ritual. He begins the preliminaries with brahma and eight other priests (rtviis) while he faces the east, sips water twice, controls his vital airs (Pranayama) and having pronounced the place and time (desakalau) undertakes a solemn resolution (sankalpa) to perform the said ritual as ordained by the king to obtain blessing of goddess Samrajya-lakshmi Another objective of such ritual is said to be securing long-life for the king and general well-being for the subjects (18.1-4). Preparation : The preliminaries over, the yedi is smeared with cow-dung-water and decked with variegated coloured power (rangavallI). To the west of the vedi is made another

isanah kuberah semah grahadevatamamdalam 124 pu . indrah budhah nasa sukrah (apa ) somah uma amih ndrita ani bhavita rudrama amgaraka thamah da . ketuh prajanah yamah sarpah sankhah ka varunah pa .

125 altar of rice with an adhaka (a measurement of rice equalling to 1/4 drona) (Monier-Williams p.134) of white rice on which are drawn eight lines, four running from east to west and the other four, from north to south, the former intersecting the latter. Thus is made a figure of nine squares. (See diagram). On each of the squares is drawn the design of an eight-petalled-lotus on which is kept new jars of gold, silver, copper or earth, which are white-washed with lime, filled with sacred water, topped with five kinds of leaves (of amra, jambu, kapittha, bija-puraka and bilva) and are surrounded with white threads. Further, these jars contain gavya (probably, cow-dung) and ratna (gem). Now on these are spread pieces of silk cloth and gold idols of planets alongwith their respective adhidevatas, pratyadhidevatas and sadgunya-devatas (subsidiary, beneficiary and corollary deities respectively) which are made according 21 to their individual characteristic description, are seated on those. Before such installation, the idols should be duly consecrated by bathing these with Pancagavya (five sacred 21. For a detailed description of the grahas with their adhidevatas, pratyadhidevatas and sadgunyadevatas, see BGS 1.17, Vaikhanasasmartasutra, 4.13-14, Matsyapurana 93.1-105, Visnudharmottara, 1.93.105, Yajnavalkya-Smrti 1.294-308 and prayoga texts like Rg-Vediya-Brahma-Karma-Samuccaya, pp.136-152 etc.

126 products of the cow, viz. milk, coagulated-milk, butter and the liquid and solid excreta Monier-Williams,. 575). Samrajya-lakshmi-pithika prescribes each of the idols to be made of either one pala (a particular weight of gold equivalent to four Karsas, Monier-Williams, p.609), half or one fourth of it. Then, the deities are invoked with Vyahrtis (bhuh, bhuvah, svah) or with their individual formulae found in the Vedas and Puranas that imply the respective gods (prakasakamantras) and are separately worshipped with offering of flowers and sixteen articles, in due order . Soonafter such offerings are over, the preceptor and the priests begin to recite 22 grahasuktas (hymns addressed to planets) for five times. Homa Confter the puja fire is lit in the circular pit (yrttakunda) according to grhya ordinances and Caksukarma is performed there which is followed by the principal offerings (pradhanahoma). It is said to consist of oblations of the recommended faggots in honour 23 22.23. Name of the planet (graha) 1. Surya Rgvedic mantra attributed. 2. Soma 3. Bhauma 4. Budha 1.35.2 1.91.16 8.44.16 1.101.1 Wood with which homa is recommended. arka Palasa khadira apamarga ..Contd. on next page.

127 of the individual planets, caru (rice, barley and pulse boiled in milk), clarified butter, a variety of edibles, fruits and sesame. Each article is individually and to separately offered in the fire in honour of grahas 24 and the deities numbering thirtysix and such offerings are done for one hundred and eight times, (15-18). 22-23. Contd... 5. Brhaspati 2.23.15 asvattha 6. Sukra 6.58.1 Udumbara 7. Sani 8.18.9 sami 8. Rah 4.31.1 durva 9. Ketu 1.6.3 kusa For more details see Rg-Vediya-Brahma-Karma-Samuccaya Vol.I, pp. 136-144 24. Planets: Surva, Angaraka, Sukra, Soma, Budha, Brhaspati, Sani, Rahu, Ketu Adhidevatas: Agni, Bhumi, Indran Apa Visnu, Indra, Prajapati, Sarpa, Brahma Pratyadhi Rudra, Ksetrapala, Indra, Gauri, Visnu, Brahma, Yama, Nirriti, Citragupta, devate & gevatas Sadgunyadevata: Durga, Ganapati,Ksetrapala, Vastospati, Tryambaka, Abhavankara, Indra, Mrtvu & Vaisvanara. Note : Number of Planets 9 + Adhidevata 9 + Pratyadhidevata 9 + Sadgunyadevata 8 = 35 The number of deities as enumerated here are according to the Bodhayaniya-Brahmakarma-Samuccaya tradition. See Bodhayaniya-Brahmakarma-Samuccaya , Samskarakanda pp.56 ff. But Samrajya-lakshmi-pithika mentions the number of deities to be 36. There remains deficiency of one more deity. This may be due to an indigenous tradition followed by our author.

128 After concluding the pradhanahoma, svistakrdhoma is performed in honour of the fire which is followed by the last rite of homa known as homa sesa. With his offering of anohter round of worship as per rules, the preceptor collects the 'Sampatan aivam' (remnants of clarified butter used for offering that are stored near the fire on the altar after pouring of every customary libation) and in the company of the priests keeps on reciting the following hymns. MrtasaniIvini (Rg-Veda 7.59.12), Avusya (Rv.3.3.7) Ghrta (Rg-Veda 4.58.1-11), Mahasaura (Rg-Veda 1.50.1-13), Mahasants (Rg-Veda 1.89.1-10 etc.), for some time and prays that the patron (king) may be blessed with long-life, early recuperation and immense strength. At the end, all the priests are said to be presented with ornaments etc. with which they adorn themselves and stay on for other rituals to begin (19-21). Dikpala-homa (Sacrifice to the guardians of quarters) as a part of the Grand Pacificatory rite. Sankalpa: As in the case of the sankalpa (resolution) described in connection with Graha-homa, here also, eight performing priests are described to undertake a similar resolution in a customary manner. (19.1-59). A point of difference may

129 however, be noted here. In the previous case, the Sankalpay was undertaken by the acarva (precepter) whereas in the present case, the eight performing priests do it to the effect that they will be performing the ritual in honour of the eight guardians of quarters. 'Vavan Karisyamo'stadikpala-homakhyam karma sobhanam! Alter of rice, idols etc : To the north of the main altar, a platform of rice is raised on which is drawn a figure of nine squares. The middle square is left vacant, on eight others are drawn imprints of eight-petalled lotuses on which are placed new jars of gold, silver, copper or earth, duly filled in with sacred waters, tied with threads, topped with 'an aggregate of five kinds of shoots' and containing gem and milk. Further, these jars are surrounded with wreaths of flowers, smeared with sandal paste and do carry auspicious markings. And, on these are spread new pieces of cloth on which are placed golden idols of the dikalas who are designed to be sitting on tha their respective vahanas (carriers) and carrying their individual weapons 25 and with all the usual decorations and ornaments.(5-10) 25. Dikpalas: Indra, Agni, Yama, Nivrti, Varuna, Vayu, Kubera, Isana, ..Contd. on next page. ha

130 Now, the jars and idols are sanctified by sprinkling these with Pancagavya (five sacred products of the cow. Then, the idols of dikpalas are individually installed to the recitation of puranic and vedic formulae. This is followed by invocation (avahana) of the deities while reciting the respective formulae implying a particular god (Prakasakamantra) alongwith vyhrtis (bhuh, bhuvah, svah) 26 both separately and together. Worship with flower, incense and the offering of sixteen articles of worship (soda sopacara) 25. contd... 26. Vahanas Airavata, Mesa, Mahisa, Nara, Makara, Krsnamrga, Asva, Vrsabha Avudhas: Vaira, Sakti, Danda, Khadga, Nagapasa, Hemadanda, kunta, Sula For other details see Rg-Vediya-Brahma-Karma-Samuccaya, p. 144 At the time of invocation, Vyahrtis (bhuh, bhuvah svah) are appended in the beginning of a particular formula. The invocation to Indra with and samasta vyahrti is shown here:Om Om Vyasta bhurindramavahavami, Om bhuva indramavahavami, svarindramavahayami, Off O bhur bhuvahsvakrindramavahavama" (For other details see Rg-Vediya-Brahma-Karma-Samuccaya p.144).

131 27 follow next. Then the worshippers recite Dikpalasuktas for five times and handfuls of flowers are given in honour of each of the guardians of quarters (11-14). Homa Now, fire is lit in the pit shaped after a lotus (Padmasannibha) according to the grhya and tantric bites. The Mukh-anta_karma, referred to earlier, is performed and then the principal sacrifice takes place with libations of sticks of Palasa (Butea Frondosa), edibles (food stuff) 27. Name of the dikpala Mantra attributed 1. Indra 2. Agni Rg-Veda 1.7.10 Rg-Veda 1.1.1 3. Yama Rg-Veda 10.14.3 4. Nivrti Rg-Veda 1.38.6 5. Varuna Rg-Veda 1.25.21 6. Vayu Rg-Veda 8.26.21 7. Kubera Rg-Veda 1.91.8 8. Isana Rg-Veda 1.43.1 Note: As in the case of the Navagrahas, here also, the the particular suktas which come under Dikpalasuktas are difficult to determine in face of the diverse traditions. However, our reckoning follows the Brahmakarma tradition of Rgveda.

132 and clarified butter for either one thousand and eight or one hundred and eight times. This is followed by Svistakrd and other bites and ends with the concluding rite in a sacrifice known as homasesa. Agni is worshipped with flowers and rice and circumambulations (pradaksina) are gone 28 around the Pancalokapalas. And, the priests who sit near the dikpala-kalasas (Jars on which idols of guardians of quarters are placed) continue to recite the following suktas for three times. a. b. d. e. f. Satruccatena sukta (Atharvaveda 2.23.1-5, 6.65.1-3) Raksoghna sukta (Rg-Veda 4.4.1-15, Rg-Veda 10.87.1-25 etc.) Astrasastra sukta (Rg-Veda 5.48.5) Daundubha sukta (Atharvaveda 5.20 and 21. 1-9) Jayaprada-mantra (Vayu Purana 2.6.4 ff. Maitrayanisamhita 1.4, 14 etc.) Narayanakavaca (varma) 'Pranavo me sirapatu 'etc. see Sakta-Pramoda Visnutantram, pp. 559-562. Having thus recited, the priests stay along while repeatedly praying for long-life, strength, victory and immense prosperity (wealth) of the king, (15-21). 28. Ganesa, Ambika, Vayu, Akasa and Asvins are regarded as five lokapalas.

133 Worship and Offerings in the Grand Pacificatory Rite By the Priests : On accomplishing rituals like Grahayaina, Dikpalapuja and Vastuhoma, the preceptor and the priests turn to the Grand Pacificatory Rite which is variously described as destroyer of the multitude of sins (Sarvapapak sayakara), redeemer of all kinds of disturbances (upadrava), pacifier of the evil effects of utpatas and heralder of victory for kings (rainan vijayada) (20, 1-2). For this purpose the preceptor takes a similar sankalpa (resolution) in the company of thirty other priests and brahma in the same way as described earlier. (3-4) The quantity of rice with which the preceptor makes the mandala (altar) on this occasion is described to be bharamatra (baleful). On this mandala is drawn the diagram of goddess Samrajya-lakshmi in a manner as described under Section 1. In water-jars, are kept aggregate of five leaves etc. and there are covered with silken pieces of clothes and the idols of the deities are installed thereon (5-7). On the jar, kept in the middle circle is seated the (idol of) goddess Samrajya-lakshmi, made of one hundred niskas

134 (measurement of gold - one niska- one pala). The cornens of the hexagone (in the yantra) are occupied by the anzadevatas each made of ten niska of gold. On the Jars kept at the roots of the lotus petals are seated This idols of goddesses like Dhanalaksmi etc. while at the centres of the petals are placed the idols of eight dikpalas and their weapons at the tips. Thus, when the placement of the idols is over in the aforesaid manner, their ritual installation (pratistha) is done with recitation of vedic and tantric formulae. Puja is first accorded to goddess Samrajya-lakshmi in a manner as described on the occasion of the Mahapula with suitable formulae. is followed by offering of the Mahanaivedya (fruits and edibles in a grand scale) alongwith betels and other mouth-purifiers. Thus is concluded her puja with a series of circumambulations and salutations, extended by the preceptor. In these rites the last item is said to be the puspaniali (offering of handfuls of flowers) after which the preceptor and the priests keep on reciting the following suktas (hymns) (8-16). Srisukta (RVKH. 5.87), Bhusukta (Atharvaveda 12.1) and Laksmisuktas (Rg-Veda 10.71) (also known as devisukta) for

135 three or five times. Next are engaged by the preceptor, the japakas (reciters) who sit at the gates to laudly recite a further number of hymns like Svasti (Rg-Veda 1.89.6) Sakuna (Rg-Veda 2.42,43), Raksoghna (Rg-Veda 1.4.1-15), (7.104.1-25 Rg-Veda etc.) Sumangal (10.85.33) Ayusya (Rg-Veda 10.17.4) A Maha sante (Rg-Veda 1.89,1-10, 5.51.11-15 etc.) and Mahasaura (Rg-Veda 1.50.1-13) for three or five times till the sacrificial offerings are over. (16-20). Homa : The preceptor now lits the sacrificial fire in the square (turva sra) pit that lies to the eastern part of the altar in a Ceremonial way, performs caksu-(ranta)- -karma with the mulamantra (seed-formula of Samrajya-lakshmi) and invokes the goddess in those flames. Now she is again offered worship with her ancillary deities while pouring water from a conch (sankhatoyena). Homa proper (pouring of clafified butter and other articles in-to the fire) is begun after dedicating it to the goddess. ten articles are said to be offered. Five The following sticks of palasa (Butea Frondosa), Cooked rice (anna), clarified butter fruits, edibles, sesame, parched grains (laja), fullblossomed lotuses, barley flour (saktu) and sugarcane

136 sticks. These articles are offered separately and one thousand libations (ahuti) are completed while reciting the seed-formula of Samrajya-lakshmi (21-25). Thus, when the Samrajya-lakshmi-homa is completed, other priests, being engaged by the preceptor, separately perform homa of their respective deities with the articles mentioned above. However, the number of libations in these cases are restricted to one hundred and eight only. The formula (mantra) is formed by first reciting the sacred syllable On the name of the deity (in fourth case-ending) to be followed by namah (salutation) (26-28). In the aforesaid manner when homa for ancillary deities is over, Svistakrdhoma in honour of the sacrificial fire and its concluding rites (homasesa) are performed by the preceptor at the end of which water is sprinkled around the fire. Once again, the preceptor performs another round of worship in honour of goddess Samrajya-lakshmi which is known as prasannapuja (the pleasing rite) which is done by offering of ornaments, rice etc. to the goddess. Now, he alongwith other priests, once again engages himself in reciting hymns like Sri (Rg-Veda-Khila-Sukta 5.87.1), Bhu (Atharvaveda 12.1), Laksmi (Rg-Veda 10.71), Pavamana (Rg-Veda 9, Atharvaveda 19.71 etc.) Svasti (Rg-Veda 1.89.6), Sakuna (Rg-Veda 2.42,43) Satruccatana (Atharvaveda 2.23.1-5), Raksoghna (Rg-Veda 4.4.1-15) Mahasaura

137 (Rg-Veda 1.50.1-13) and Mahashanti (Rg-Veda 1.89.1-10) for three times. This over, the preceptor is described to sit near the goddess in a reverential posture in which his folded palms keepon touching the heart and he for some time, prays for the prosperity and happiness of the king, (29-32). Worship of Samrajya-lakshmi by the king in the Grand Pacificatory Rite The king is described to reach the place of worship On his arrival there he goes round in a grand procession. the pavilion for three times and makes his entrance through the Western door. In a similar manner, he circumambulates the preceptor and the priests for three times and prostrates before them while lying on the ground (eight limbs of his body touching the ground) Sastanga Then he sits on the altar while facing east and sips water twice (acamana). Further, he controls his vital airs pranayama and announces the place and time. Then, being advised by the priest, he proceeds to worship goddess Samrajya-lakshmi as per ordinances prescribed in case of the Great worship (mahapuja). He is described to offer enormous quantity of naivedva (offering of food staff and edibles) to the goddess. goddess. This is followed by worship of gods of the Vastu (house) like Brahma etc. by uttering the respective names in dative singular, jointly with namah The propitiation of the planets (grahas) is done while chanting respective formula (e) as prescribed in

138 tantric and vedic texts. The adhidevatas, pratyadhidevatas and the sadgunyadevatas are similarly invoked by sprinkling rice etc. Guardians of quarters like Indra etc. are adored while muttering their seminal (BIia) and Tantric formulae and such others, that imply the god or gods in particular (prakasaka mantra), (21.1-18). Supplication of priests : Now, the preceptor and the priests are supplicated by presenting them with perfumes, flowers and a number of ornaments like ear-rings, rings for finger, arm-lets and colourful bracelets etc. Resolution at the time of Gifts : The next function of the king relates to his repetition of the resolution (sankalpa) which he does by uttering that to fructify the ritual ordained for ensuring safety, security and prosperity of the inmates of the capital and subjects of the kingdom, to pacify the evil effects of utpatas (portentious phenomena), to annihilate the enemy kings, to endow himself with perpetual victory, long-life and good health, to attain astaisvarvas (eight supernatural powers like anima etc.) and finally, to secure the favour of goddess Samrajya-lakshmi, he would now, be performing

139 the giving away ceremony of idols of Samrajya-lakshmi , ancillary deities, subsidiary deities, etc. as a part of the performance of the Grand Pacificatory Rite as per the formulae prescribed in case of the Mahapuja (Great Worship) (19-26). Gifts Proper : Having thus announced, he gives away all the idols to the preceptor and the priests the idol of goddess Samrajya-lakshmi first, with a prayer addressed to her - each gift preceding the offering of water. Then follows munificent donations to the preceptor and the priests in the form of villages, horses, elephants in rut, chariots, servants, maids, gems, gold, silver and thousands of cows whose horns are capped with gold. Also, the king is described to entertain a thousand brahmins with mrstanna (delicious sweets). The grains of rice that are thrown by the priests as a mark of blessing are carried by the king on his head who, in turn, is honoured by the ladies of the royal household in the form of waving candles before him. The poor, the blind and the destitute are also satisfied by huge donations of food-stuff, drinks, clothes and niskas (gold coins). Thus, when the Ritual is concluded, the king, returns to his palace riding his elephant and is rendered happy

140 and exalted by sonorous songs of praise, showered upon him by the bards en route, (27-33). Panegyrics: Maha-shanti. Now, follows a host of panegyrics of the ritual of Declares the author that a king who performs such a rite of goddess Samrajya-lakshmi, he earns universal acclaim, is blessed with a good physique, wealth and prosperity and attains fame. There remains no fear for him from enemies, the wicked, unnatural phenomena (utpata) and the thieves. In what appears to be pure hyperbole, the author continues further to say that such a king by dint of the ritual, comes to acquire miracles, water (for him) gives way to land, the sea becomes a small pool of water, poison turns 29 in to nectar; his subjects are rid of fear from unnatural phenomena and bask in the sunshine of progenies. No more vulnerable to diseases and suffering, they enjoy immunity from calamities and disturbances (upadravas). And, with affluence of wealth and bounty of crops, they live through a hundred winters. Thus is summed up the merits of performance of a Grand Pacificatory Rite of Samrajya-lakshmi (34-39). 29. Jalam sthalati tasyasu pathodhih palvalayate Visam camrtati ksiprametchanti-prabhavatah /21.37)