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Samrajya-lakshmi, the Goddess of Wealth of Empire is the principal goddess for the author of Samrajya-lakshmi-pithika and as such, as manyas thirteen sections of the text (viz. 1-12 and 139) e eulogistically engage themselves in description of the goddess; showering encomiums upon her, singing praises for her and above all, in carving out a special role for her in the continued prosperity of the state. But we are given to think that the picture of the goddess which crystallises through such description gets a much more exalted form in the conscious attempt of the author in associating such details with the divine couple of Siva and Parvati, where, Lord Siva is the speaker and Parvati, the listener, following the style of an agama text. Prologue: Thus, before the description of the actual importance of Samrajyalakshmi begins in the text, the reader is drawn towards a prologue which is enacted in the divine setting of mount Kailasa. In one of its precipices lord Siva is portrayed to be ensconsed in full regalia, on the auspicious jewel-bedecked-throne, placed on a golden platform under the celestial Kalpataru (the all-wish-

58 fulfilling-tree). The four-faced creator and the gods and demons who sit near him find it difficult to behold his lustrous countenance whose effulgence is compared to a crores of the suns put together. (Samrajya-lakshmi-pithika, 1.1-2) Wearing the precious gem-studded crown, ear-rings and bracelets and a necklace as white as the moon-beams, the lord with four hands and five faces, has three eyes. on each head. He bears river Ganges and the lunar digit on the matted locks of hairs over his head and takes a tiger-skin as the upper-garment (uttariya). Two of his hands are in the postures of blessing and assurance (varabhaya) while in other two, he holds a wild-beast (mrza) and a hatchet (parasu) 1 respectively. Eight aisvarvas (manifestations of powers) in their embodied form, keep on attending him. In his Royal Assembly, he is being served by the pramathas ( a class of attendants of Siva) headed by Nandi, Isa and Bhrngi. The lord is surrounded by the principal hermits, great yogins and the eight custodians of quarters (dikpalas). (2-6) 1 a. Aisvarvas are described to be: 1. Animan the power of becoming as minute as an atom 2. Laghiman- extreme lightness 3. Prapti- attaining anything 4. Prakamya irresistible will 5. Mahiman illimitable bulk 6. Isita - Supreme dominion 7. Vasita- subjugation by magic. 8. Kamavasayita - Suppressing of all desires (Monier-Williams P. 978).

59 Importance of goddess Samrajya-lakshmi : In reply to her query lord Siva through his replies, clarifies that because of the pivotal role she plays in building and stabilising empires in favour of kings and rulers who tread the path of mighteousness in this world, she is known as Samrajya-laksmi Sanmargavartinam rajnam samraivapratipadanat / samraivalaksmiriti sa kathvate sriria attrave // (11-12) Now follows a recount of glorification of the goddess. Lord Siva continues that the virtuous kings, who are blessed by her, bask in the glory of perpetual prosperity of their cities and kingdoms which remain replete with bumper harvest of crops, a profusion of wealth, gained without much effort on their part. Their palaces abound with gilded and variegated rows of chariots, gold-braced elephants, in rut, brave warriors of rightful disposition, a number of war-horses and ladies with full-moon-faces, etc. The enemy-king's voluntarily cause to shine the feet of such an emperor by the lustre of gems fitted to their crowns. It is further said that such is the important tradition of the bountiful blessings of goddess Samrajya-lakshmi in Satya, Treta and Dvapara that ancient kings like Mandhata, Ramanandra and Yudhisthira are said to have ruled over vastempires (praiva samraiva) by her grace alone (13-23).

Her environs : be 60 The environs of goddess Samrajya-lakshmi is described to the the A Centrally located in Milk-ocean (dugdhambudhi) and sprawaling in an area of lacs of yojanas. The island is the king among isles, known as Sveta and is surrounded by seven ramparts. Inlaid, with mosaic stones of red-jewels (kuttima), it reddens the quarters, as it were. The island is further stated to have innumerable trees that are gold-hued. In such an island is situated the beautiful city of Viiava. Skirted by three walls of gems, gold and silver, it houses the palatial abode called Cintamani (wish-gem) which is encircled by a gold-wall. Within its enclosure are found very high and white-washed buildings and beautiful mansions with myriad rooms and large balconies (candrasalas) and a variety of gardens and ponds. In front of the palace Cintamani there is a gem-pavilion (ratmaman tapa) supported by thousands of bright pillars of gold that are studded with effulgent gems, the steps leading there, being made of corals (pravala) and the altar (vedI) which it harbours, is fashioned out of a number of cat's-eye-gems (vaidurvas). The pavilion, throughout is decorated with cluster of pearls. Rubbies make its roof-slopes and cavity of turrets. At the centre of the pavilion of such exalted

61 description, there is the celestial gem-throne with (the motiff of) a thousand-petalled gold-lotus on it. On its pericarp (karnika) lies the high and lofty yoga-pitha on which is seated goddess Samrajya-lakshmi in lotus-posture (padmasana) while radiating bright golden hues like the filaments (kinialka) of a lotus flower. Flanked by two yak-fans, a white parasol (chatra) covers her from above. Radiating a lustre equivalent to the brightness of crores of the suns shining together at a time, she, by her body-lustre saffronises * the frontal points of horizons (dirimukha), as it were. (2.2-14). Physical features, ornaments, etc. The poet extols that her sparkling yellow garment The is bright enough to be fancifully compared to the nearest kith of crores of lightnings. Her locks of curly glistening hair resemble the mass of blue-lotuses. parting of her hair (phala) immitates the moon of the eighth night (of the black-fortnight). With long protracted eye-lashes, her eyes do resemble lotus-petal in size and the nose, the tila flower. She has ears of the shape of Saskulika which is designed after the letter SrI of devanagari script. Her beautiful smile derides as

62 it were, the conglomerate of Kunda flowers in whiteness. She bears a pair of lips that are red like the bimba fruit and has rows of beautiful teeth and a conch-like neck. Her pair of hands are well-rounded, long and are rendered drooping by the weight of her shapely breasts. Her navel is like a whirlpool (avarta) and the waist is slender enough to warrant invisibility. Her stout hips are fancifully described to compete with sandy banks and the thighs are akin to (the interior of) a banana free. Her shanks are slim, ankles, concealed and the feet are (convex) like a tortoise. She is holding a pair of lotus flowers in two of her hands. Her forehead bears the tilaka- marks of musk and she wears a rubby-studded crown on her head. Her ear-rings look more beautiful with sparkling gems and on her nose shines a resplendent nose-ornament and the beauty of her neck is enhanced by a necklace of thick pearls. The priceless bodice which she wears is also decked with hard cat's-eye-gems (vaidurvas). Her four hands are also not without ornaments of the wrist (karkana) and of the upper arms like angadas, etc. Her waist-string is known to be of utkala variety from which issue forth bright beams of light emanating from crores of streaks of lightnings, as it were, and her lotus feet are never devoid of tinkling of anklets and rattling of bracelets. (15-24).

63 Her Retinue : Such a goddess, who is paragon of all lovelines is stated to be waited upon by other forms of Laksmi. The first is the lotus-eyed dhanalaksmi who carries a vessel kalaci by name. Next is the dhanyalaksmi, the bestower of crops who holds the shoots of a bamboo and is highly opulent. She is followed by the Santanalaksmi, the bestower of offspring. She has a beautiful form and bears a white parasol. Then there is the saubhagyalaksmi, the heralder of fortune with a gem-mirror and is said to manifest intelligence (sanmati). The Vidyalaksmi, the bestower of knowledge is there with an humble posture and carries a gold-pitcher. The Saurvalaksmi, the giver of prowess, valour, etc. has a golden staff and is considered to be the conferer of constant happiness. The Viralaksmi who is purity-incarnate wears a pair of bright foot-wears, studded with jewels. The eighth and the last form of Laksmi who surrounds Samrajyalakshmi is the one, Vijaya by name who carries a palm-leaf-fan (tala-vrnta) as her special feature. (25-28) The author concludes that kings and rulers who want accomplishment of empires and large domains should worship goddess Samrajya-lakshmi waited upon by her eight retinues as detailed above. (28-29).

64 Her formula: The formula of Samrajya-lakshmi mentioned in the text is as follows: "Om namah bhagavatyai samraivadavai laksmyai svaha " 2 Its nyasa : (3.6-7) The formula is declared to be sixteen-syllabled. Its sage is Siva, metre is Jagati, godess is Samrajya-lakshmi, bija is Om and Sakti is svaha (8-9) In verse no. 10 instruction is given to make the sadanganyasa which takes the following form: 'Of hrdadaya namah, namah sira se svaha, bhagavatyai sikhayai vasat, samrajyadayai kavacava, hum, laksmvai netradvayaya vausat and svaha astraya phat' (10) This formula is highly eulogised as 'destroyer of all sins, harbinger of wealth, fame and bestower of enjoyment 2. means the act of Nyasa in the context of ritual placing the tips of fingers and palm of the right hand on various parts of the body accompanied by suitable formulae. For details see Mahanirvanatantra, Chapt. V., Kalikatantra in Satapatha-Brahmana p.8,etc.

65 and salvation (bhuktimuktipradayaka). It is further stated that this formula is also powerful in bestowing kingdoms to te intending and deserving kings and in this context are cited examples of ancient Kings Nabhaga, Nahusa, etc. who had come to acquire vast kingdoms by intensely practising this formula (4-6). Her Form of Meditation : After nyasa is over, is over, meditation (dhyana) on the goddess Samrajya-lakshmi is prescribed. The form in which she should be meditated though resembles her earlier description (in patala 2) in many respects, yet both are not identical. Hence, a summary of her form of meditation is appended here. Goddess Samrajya-lakshmi who is fit to be the object of meditation is seated on the celstial gem-throne, placed on the pericarp of a thousand-petalled-lotus of gold. The location is the mid-milk-ocean which harbours the vast island, Sveta- in it, the city of Viiava which in its turn, houses the beautiful abode Cintamani. In front of that and under the Kalpataru lies the pavilion of gems whereon is placed the gem-throne of Samrajya-lakshmi The goddess who has four hands, beautiful rows of teeth and with bimba like red lips, a shapely and conchlike, neck, is seated on the pericarp of a thousand-petalled

66 lotus of gold on the gem-throne. She wears a sweet smile on her face and her forehead bears the tilaka marks of musk. The lotus-eyed one has allowed herself to partake the pleasures of the sweet scented and camphored betal. Rendered slightly dropping by the weight of her stout breasts, she hold a pair of lotus in two of her hands. From her navel which is as deep as an avarta (whirlpool) shoots a line of black hairs. Her waist is slender, round and healthy. The upperpart of her belly has three valis (folds of skin) - a positive mark of beauty. Her stout hips are fancifully compared to a sandybank. She has thighs as shapely as an elephant's trunk. Her shanks are likened to cupid's quiver and ankles are described to be concealed. She, who is greater than the greatest of goddesses, has a pair of feet, that are out to conquer the shapely and convex back of a turtle (11-18). Ornaments are many and varied which adorn the limbs of goddess Samrajyalaksmi The precious diadem, ear-rings, armlets, bracelets, peart-studded nose-ornament, beautiful earornament of the Valika variety, a variety of gold bangles, rings, fascinating necklaces, the waist-string studded with tiny bells and anklets sum up her decoration and ornamentation. Besides, her robe is described to be a brilliantly yellow one, with which she covers her person. (19-21).

617 She, the highly charming one is surrounded by eight other forms of laksmi like the dhanalaksmi, etc. with their respective insignia to wait upon her by blowing victory buggles, by beating tabors, cattle-drums, etc. She is fancifully described to be a 'receptacle of all loveliness' (sarvalavan yavasati) and an 'abode of grace' (vibhramava samandira) (22-27). Mantra-iapa The author instructs that the goddess should be meditated in her form as described above. He further adds that after meditation the devotee should mutter her formula for one hundred thousand times. Offering of water (tarpana) should be done while reciting it for ten thousand times and homa (oblational offering in to the fire), with one thousand times. Now, the formula is repeated for one hundred times and the ritual of Pula is concluded by entertaining the brahmins at a feast. The man trin: (28-29). When this formula is thus practised by a practicant he attains Siddhi (perfection) which is said to be expedited when coupled with the merciful blessings of a teacher (guru). Such a perfected person is known as mantrin here, who concludes the author, should further be conversant with yantra (mystic diagram) of the goddess with its various secret implications. (29)

The Stotra 68 Before we come to the diagram of the goddess, we would like to record here a stotra in her honour which the practicant is required to repeat with an unwavering mind (ananyadhih). "Victory unto the daughter of the Milk-ocean, Victory unto her who is sister of the moon. Victory unto her who is the cosmic mother, Victory unto her who is the beloved of Lord Narayana. Victory unto her who bestows boon on the devoted Worshippers, Victory unto her who is worshipped by the gods. Victory unto her who bestows eight divine powers (aisvarya), Victory unto her who fulfils the desired ends. Victory unto her who is revered in the whole world, And, Victory unto her who is the repository of endless virtues. Salutations to her who is acclaimed as the object of knowledge the in Vedas, L Salutations to her who is virtue-incarnate (punyamurti). Salutations to her who is worshipped by the deathless ones, Salutations to her who is sustainer of the living-beings. Salutations to her who is of golden complexion, Salutations to her who has lotus in her hand.

69 Salutations to her who is without a vikalpa (doubt), Salutations to her who is bestower of empires. Salutations to her who is the ever-opulent -one (nityapusta) Salutations to her who is the great goddess of wealth. Salutation to her who (playfully) holds lotuses, And, Salutation to her who is the abode of compassion. And, Be gracious O Lotus-complexioned-one, Be gracious O Mistress of the World Be gracious 0 Lotus-eyed-one, Be gracious O Beloved of Hari Be gracious O Kamala, be gracious O Lotus-a bode-one". (139.19-25)