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Significance and obligations鈥擳he third day of the bright fort-night of the month of Vaisakha is known as aksayatrtiva. Samrajya-lakshmi-pithika informs that 84. Often parana is defined as the meal taken at the end of a vow. 'Vratanta bhojanam'.

276 whatever meritorious action is performed on this day, through making of various gifts, remains imperishable and as such, the name akshaya (85.10). Also, this day is supposed to be the first day of Satyayuga which is said to secure permanency to actions, then performed. and members of all the four castes are Kings and rulers free on this day to make gifts and donations of various kinds to brahmins while praying to Dharmaraja, yama or Yudhistira. Among the various articles of gift enumerated are, foot-wears like slippers, umbrella, curd mixed with rice, fans, water-vessels, karakas (specially used by ascetics) filled with food and water, fruits, water-jars wrapped with clothes and wreaths of flowers etc. (85.1-4). The gifts and merits : The merits accruing from such gifts make one prosperous, renders him free from diseases, bestows vigour and such a person (the donor of such gifts) is said to ascend to the world of Visnu etc. (5-6). Sometimes particular gifts are said to bear specific results. By giving sandal paste one is said to please the lotus-born one, while donations of rice ends up with bestowing unending prosperity. Lord Visnu is pleased with

277 the gift of yava (barley), wheat and gram (canaka) while groats of barley (saktu) pleases the goddess of Vak Similarly, gift of articles like sugar-cane juice, milkpreparation and sesame with water are said to please Parvati, Rama and the pitre (manas) (7-9). Special significance is attributed to this day when it commences on a wednesday and is in conjugation with the asterism Rohini (11). Eulogy: At the end the author incorporates the episode of the brahmin Priyamvada of Mahodayapura who by performance of such gifts had ascended to the world of Visnu. Such anecdotes and stories are not new to Samrajya-lakshmi-pithika alone. The authors of the epics and puranas have frequently employed this medium as an instrument to heighten the glory (Mahatmya) of the end-object, may be, a god, river, mount or day (12-18).