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The editor(s) of the printed text in their Introductory remarks express, for the first time, the apprehension that Samrajya-lakshmi-pithika, in any case is not a complete work. 14 Thus In this connection P.K.Gode holds a still different view. According to him, "the author (of Samrajya-lakshmi-pithika) planned a big work with the title Akasabhairavakalpa of which the fragment before us (136 patalas = 537 pages of the B.O.R.I. copy) is a portion with the title Samrajya-lakshmi-pithika .." (Gode, Vol. II P.123). he appears to reserve his opinion whether Samrajyalakshmipithika is complete or not but raises a new question in identifying the author of Akasabhairavakalpa with that of Samrajya-lakshmi-pithika or vice versa. As we have already indicated above (in connection with Nature of Akasabhairavakalpa) we once again reiterate here that Akasabhairavakalpa does not appear to be the work of a single author its diverse contents prove to the contrary and still hold our ground in maintaining it to be an open Book to which works have been attributed from time to time. Coming back to our old problem we still feel that the editor(s) are led to believe that Samrajya-lakshmi-pithika is incomplete, because of the very fact that like other encyclopaedic works 14. We quote, "It looks as if the treatise in the Manuscript is not complete and portions dealing with further matter are missing " Introduction (p. 4 of Samrajya-lakshmi-pithika)

18 written for royal reference viz. Mana sollasa, Yuktikalpataru or Sivatattvaratnakara the present text of Samrajya-laksmi-pithika does not contain many relevant matter that concerns a king like the test of gems, Vastu elements, instruction on iconography, various entertainments of king, enjoyments etc. And as such, it is felt that Samrajyalaksmipithika cannot be complete without these details. We, however, feel that Samrajya-lakshmi-pithika is more or less complete for the following reasons. A survey of the contents of Manasollasa, Yuktikalpataru or Sivatattvaratnakara reveals that one of these is complete in itself. each The title of the text of Samrajya-lakshmi-pithika cannot necessarily be deemed to have envisaged a royal encyclopaedia but as the title suggests, the author appears to be more concerned with the worship and propitiation of goddess Samrajya-lakshmi and only cursorily, deals with some of the important factors that concern a king like the forts, chariots, elephants, horses, soldiers, archery, war etc. which he considers relevant and whose acquaintance of the king would be instrumental in furthering the appeasement of godess Samrajya-lakshmi The table of contents of Samrajya-lakshmi-pithika reveals that the author is more concerned with helping the king with informations on rituals that may go a long way in fostering religious merits on him in accordance with the belief and practice of the time.

19 For the author, the duties of an ideal king seem to weigh heavier than his enjoyments. This attitude of the author is reflected in portrayal of the routine of the king to its minutest details daily, monthly and on festive occasions. Even informations on forts, throne, etc. are always found to be accompanied by suitable rituals. Thus in the portrayal of the life of such a king, the author observes due caution in keeping at bay, the elements of enjoyment, the dazzle of his count, the glamour of his harem etc. On the contrary, his entire effort appears to be concentrated in religiously guiding the king through the spactre of royal preoccupations. Precisely with this end in view, the author in the first part of the text describes ways and means (ritualistic) how to secure the blessings of Samrajya-lakshmi, how to ride over Utpatas, omens, bad dreams and then in the second part, comes to the informations on forts, palace-construction, seven limbs of state, the ideal king and queen, vratas and festivals, different aspects of army etc. Towards the end is described the role of the king at war: regular preparations for a military expedition against a foreign state, the actual fighting in a battle-field followed by the epitaph on war-martyrs. Soon after the depiction of the gory atmosphere of war, violence, death etc. - a prayer to goddess Samrajya-lakshmi seeking her

20 benediction is most appropriately appended at the end probably, as cathartic elements to purge the heart of the readers who have gone through the guiles of war etc. This arrangement, we feel, is quite natural and is in agreement with our poetic tradition. We may note here that epic Ramavana also incorporates the benedictory verses at the end of Yuddhakanda obviously to bringout the purging effect in the readers and significantly, signalling the end of the main epic theme with that. We presume, the author of Samrajyalakshmipithika also serves the aforesaid purposes by incorporating the prayer to goddess Samrajya-lakshmi soon after the description of war etc. And, thus we are led to believe that the text of Samrajya-laksmi-pithika is not only not incomplete but within its present limits, does excellently serve its purpose as a politico-religious manual of a righteous Hindu king.