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Consecratory ritual: It is customary that any new construction awaits a ritualistic consecration before its actual occupation by the owner. Similar is the case with a new palace, throne or a new city. Here, in the lines that follow, we observe the consecratory procedure with regard to a new palace. Selection of good day, Sankalpa etc : For the purpose thek king selects an auspicious day preferably, in the bright fortnight of a month, gets up early in the morning, finishes his daily routine and makes a resolution to the effect that he would cause to perform the consecration of the new palace by the priests. This act of the king precedes the announcement of the place (desa) and time (kala) and is to be followed by rituals like Punyahavacana (announcement of the good day) and Nandyahvana (invocation of nandI). As per the 16 16. Invocation of Nandi is meant to please the Pitr (manes) and is generally performed as a preliminary to any ritual enterprise. For details see BGrs (4.19. 1-2 pp.350-51).

184 scriptural injunctions, the preceptor and the priests are now invited by the king and are put in charge of the concerned performance which would purify the house and ensure the royal occupants of opulence (43.3-7). Altar etc. 1 x 1 Now, the preceptor and the priests repeat their resolution (sankalpa) before the king and prepare a square altar of (a) cubits with one drona (equal to four adhakas) of rice on which is drawn the figure of 81 squares (reduced to 45 squares as shown in (Chapter II.8) wherein are invoked 45 gods and outside the mandala eight other gods like Caraki, Vidari, Putana, Paparaksasi, Skanda, Aryaman, Jribha and Pilipinchaka (8-11). To its north lies another altar made of rice wherein are worshipped eight planets like Aditya etc. with invocations and other procedures. Dikpalahoma : Further to its north is made another altar with one phara (two balefuls) of grains on which are placed eight earthen jars on eight motiffs of lotus into which are invoked the guardians of quarters (dikpalas) by their respective formulae.

185 To the west of Vastucakra now, sacrificial fire is lit either in a pit or on an altar (sthandila) according to the recitation of mantras from the particular grhya text, the priest may be, following. Other rites ' ending with Caksy(s) (eyes)' (See F.M. under Chapter II. 4) are performed which is followed by offering of libations of faggots, caru and clarified butter to the planets and then homa is concluded with the rites known as homa se sa The preceptor now sprinkles sacred waters of the dikpala-kalasas (jars into which dikpalas are invoked) on the Yajamana and his wife (king and queen in this case) with mango leaves (12-17). Offering of food to the Vastu-devas (deities of a house) : When the dikpalahoma is concluded in the aforesaid manner, the preceptor in the company of other priests, offers articles of food to all the Vastudevas from Brhma to Pilipincha to the tune of five musical instruments like Bheri, Kahalika etc. and to the chanting of hymns like Svasti (RVI.89.6) and sakuna (Rg-Veda 2.42,43) by the priests. Having offered the individual deities of the house suitable bali (food), he is described to wash his feet and proceed to inscribe the formula 'Pratisthasi...' etc. (Aitareya Brahmana 3.8.3) on a pillar of the palace, which he does,

186 by means of a golden needle covered with darbha (kusa). Alongwith the earlier formula, two more formulae of Rgveda namely, 'Dhruva dvauh ... etc.' (Rg-Veda 10.173.4-5) are written by him in the same manner after which he blesses the king to the effect that he, (the king) should be uninterruptedly bestowed with Svasti (luck), Siva (grace) and Srevas (bliss). After the blessings are over, the preceptor alongwith the priests, engages ' himself in reading from some chapters on Santi (pacification) (18-22). Gratification of the preceptor and priests : The Yajamana (king) now deeks himself in new robes, gratifies the priests by reverentially supplicating them with gifts of the idols and donations. The poor, the blind and the destitutes are also rendered satisfied (with food) etc. This is followed by entertaining all at a grand feast and a further gift of one hundred or one thousand milch/cows brahmins (23-25). (paya svini) to suitable King's entrance to the palace : This paraphernalia over, the king, while meditating on his tutelary deity, enters the new palace at propitious moments in the company of his wives, sons, servants,

187 waiters and members of his harem. In his journey he is accompanied by the sonorous sound of buggles and five other instruments of music. The royal chaplain (purohita) is described to lead his entry into the palace which is lauded by the bards while singing songs of victory un-to the king. Entering into the new palace, the king, in full regalia, occupies the throne while a huge white parasol is raised above him and two ladies with yak-fans, wait upon him from both the flanks. His feet are caused performed to shine upon by the nirajana (waving of light), pued by the ladies and respects, paid by the tributary kings. with an air of humility (vinaya) he is described to enforce the polity (naya). Thus, he rules over the earth 17 for the protection of all. The author concludes that whosoever performs such consecratory inaugural rite of a new palace, he is blessed with long-life and enjoys an ever-increasing prosperity in wealth, crops and progeny (26-33).