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Occasion, Procedure etc:鈥擳his [Varalakshmi] vrata is stated to be observed on the Friday preceding the full-moon day of the month of Sravana

289 (July-Aug.) (Sravanapurnimapurvabhavi bhargavava sara). For the purpose, is made a flower-bedecked pavilion to the N.E. of the house in which on an auspicious seat is placed a pitcher filled with newly harvested rice, white-washed with lime and with leaves of mango and banyan trees. The king in the company of his wives and children, invokes goddess Varalaksmi into the pitcher. With due samkalpa and preliminaries like 'announcement of place and time' etc. declares his resolve to perform the puja with following motives: To gain eight forms of aisvarvas (powers), to consolidate prosperity, to attain long-life, freedom from diseases and destruction of enemies Worship and Prayer (90.5-10). The deity is stated to be worshipped as per the ceremonial manual he rules and procedure laid down in Kalpa containing short aphoristic rules for performance of Vedic sacrifices - to the sound of musical instruments and while reciting Srisukta (RVkh. 5.87.1). The goddess is then honoured with various presents (upayana) with which the king offers his handful of flowers while holding in his hand, nine streaks of thread with nine knots (granthi). Then he listens to the glory of the goddess being told by some priest and prays to the deity in the following manner:-

290 'Salutations to thou O Vara-lakshmi, thou bestow boon on all. Do grant me empire, wealth and a continuous line of progeny'. Now, the king is described to sit near the goddess with an intention to partake of the havisya (sacrificial food) (11-16). Merits : The author claims that such a performance enables the king to destroy the enemy with ease in war and facilitates his rule on this earth. We are further informed that this yrata is the best of the vratas and is observed by the kings and ladies of the harem as well. Our author, in support of his contention draws an eulogy by narrating the ancient story of Carumati who with her husband's permission, had performed this vrata and had attained enormous wealth, children, grand-children and all articles of enjoyment. Observation : We have seen that our author describes this vratas as 'the royal among the vratas' (uttamottama). Yet, it is surprising to note that it does not seem to enjoy the popularity it claims. Most of the digest writers do not mention it. Kane Kane in his Kane (Vol. V. Part I) includes this in his List of Vratas but the source quoted is Samrajya-lakshmi-pithika

291 only. Any other source, thus is yet to be discovered. Therefore, the treatment accorded to this vrata by Samrajya-lakshmi-pithika may be regarded as a speciality of our text only. Its value is heightened specially for a king, because worship of elephants, horses, royal insignia, treasury and the royal store etc. is also described to be a part of this vrata. Also, we may add here that the image and characteristics of this form of Laksmi as the boon-bestowing goddess appears to be a distinct one when compared to other forms of Laksmi mentioned elsewhere (in the text) including Samrajya-lakshmi herself.