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Importance : The observance of the vow of Shivaratri is held in high esteem by the author. This is not only claimed to be

391 the bestower of the type of liberation in which one attains Sayujya (identity) with Lord Shiva but also, it is a potent 0 weapon to destroy all types of sins old or new, small or great-that are indissoluble by other penitentiary observances (118.1-2). Its relevance to a king: The 14 th of the black fortnight of the month of Magha is the day known to be beloved to Siva. It is said that it is a rare luck, if one is able to observe fast on this day. Keeping awake through the night is still of greater importance and sighting of the phallus of Siva is viewed with highest reverence. The opportunity to be able to worship Siva with tender Bilva leaves on this day is similarly attributed to fecundity of one's religious merits accumulated through many a birth. As all these merits are combinedly present on this day, it is highly acclaimed by the creator and the gods. Therefore, argues the author that for continuous prosperity of his state, a king is ordained to observe this vow (3-8). Prodedure: After the due morning-chores are over, the king, in the company of the priest takes a solemn resolution to

392 the effect that he shall be observing fast on this day, shall spend the night in worshipping Siva in listening to his glory, etc. The next morning, with another round of worship, shall give away the linga (phallus) to a suitable vipra with donations and conclude the worship with partaking of food (parana) (9-14). The Worship : 131 approaches After such a resolve he spends the whole day while listening to the glory of Siva and without talking to the low and aborigin. In the evening he the flower-bedeeked pedestal erected to the aisanya (N.E.) of his palace. With coloured powder he writes the diagram of a Sarvatobhadra - mandala on which is spread a white piece of silk cloth. On it is placed a phallus of Shiva made either of gold, silver, Marakata- gem, crystal or earth. Siva is invoked in the phallus and the worshipper meditates on the Lord on whose lap is seated Parvati, his divine consort. The worship is done with offering of articles like seat, etc. followed by water for sipping and the handful of flowers. The fruits of the Puja is dedicated to the Lord (15-20). 131. For a definition and graphic representation of this see RVBKs ch. 3 p.247,Saradatilakam ch.3 p.120 verses 106 ff., etc.

393 During night and the following morning : Such worship 132 prescribed in the Kalpa-lore is performed throughout the night, intermittantly comingled with listening to the glory of the lord. Thus the night is spent and in the morning with another round of worship, the phallus is devotedly given away to a brahmin with donations. The king now entertains the destitute, the blind and the brahmins and partakes of a vegetarian meal (Saka) with members of the royal family and the vow is said to be concluded. Once again, fruits from such worship are rededicated to the accruing from such Lord (21-24). Merits of Worship of Siva with sixteen upacaras During Sivaratri, worship of Lord Siva is done with sixteen articles of offering (Upacaras). Samrajya-lakshmi-pithika attributes special glory to each of such offering in the following manner. The articles : Offering of asana (seat) enables one to master over a throne. By giving arghya (water for sipping) one is 132. See Saradatilakam Ch.18 which may serve as an example of kalpa mode of worship to Lord Siva.

394 saves one from blessed with good dispositions. By offering Padya (water for washing the feet) one's feet are rubbed with heads of the enemy kings (aribhupalamaulighrstapada), while an offering of acaman Ivam (water for cleaning the mouth) one is said to attain fame spreading beyond the limits of sea. Honouring the Lord with Madhuparka (honey mixed with milk) one becomes (strong, powerful) like the killer of Madhu (Visnu). Similarly, offering of Pancamrta (an admixture of milk, curd, honey, ghee and sugar (Jaggery) falling into the lap of death (pancatva). Other offerings like sacred water, cloth, perfume, flowers, in-cense, light, naivedya (edibbles), betel, circumambulation and salutations are respectively associated with bestowing the devotee with a bath in sacred waters, the quarters, as cloth, celestial perfume, heroic like Candrapida, fanned by chowries, divine knowledge, a number of enjoyments, a fragrant mouth, generosity (daksina), respect from divine beings, like the creator and Indra, etc. and with flowers of Kalpavrksa. Meditation of Lord Siva in the following form gives one with results attainable through the worship of whole world (119.6-15). Meditation : He is medidated as 'having five faces, each, with three eyes, riding an ox and holding the human skull (kabala) staff with a skull trident, staff with Khatvanga (sam), in the posture of

395 blessing in one of the four hands and on his lap is seated Parvati while holding a mirror and a 111 Xy' (4-5). Glory of Sivaratri : It is said that all other forms of religious austerities and vows fail to reach 1/16 th of the merits one gets from observance of this voew. Sins, consciously and unconsciously committed in a hundred of lives, are said to melt away in a moment, by dint of power, begotten from observance of this vow (120.3-5). Anecdotes : In the text one finds incorporated, a number of anecdotes in the form of Itihasa (old tales) through which the author seeks to heighten the glory of Sivaratri celebrations. Among half a dozen of such stories, described by the author, the story of the voluptuous dancing girl Saumini, who had even eaten beef and was leading a heinous life of sheer wantoness, deserves to be mentioned first. She is described to have escaped from the platitudes of life by unconsciously throwing a cluster of Bilva leaves on the phallus of Siva the leaves that were given to her by a passing pilgrim on his way to Gokarna ( a sacred place for Saivite pilgrims in North Canara district of Karnataka) in the night of Shiva-caturdashi.

396 That night due to paucity of food and her penury, Saumin I had to starve and while trying in vain to return homewards died in harness. Because of worshipping Shiva with Bilvaleaves and observing fast and keeping vigil throughout the night for soliciting food from passersby in that sacred night, she is stated to have attained to Shivaloka (6-31). ies Similarly, are narrated the story of king Mitrasaha of Iksvaku dynasty (32-36), a dog of the city 133 of Pampa (38-416), Ankila, the hunter (42-50), the story of the brahmin from Mayapura and the harlot Manjubhasini (121.2-26). Observation : Sivaratri like Janmastami, is one of most important and sacred days of Hindu calendar. It remains a popular celebration for the devout Hindus throughout 133. N.L.Dev in his Geographical Dictionary, p.144 identifies Pampapura with Vindhyacala town five miles west of Mirzapur in the united provinces where the celebrated temple of Vindhyavasini is situated. However, we are inclined to believe that Pampanagara here, refers to the city of Hampi in the Bellary district of Karnataka in the vicinity of which there's a lake called Pampa.

397 the length and breadth of India. However, there is marked difference of Siva worship between the textual informations what we get here and the present mode of worship which is prevalent. Samrajya-lakshmi-pithika informs us that the king used to worship a (Cala) linga which could be given away to a brahmin in the next morning. But at present we observe that people flock to temples of Siva to perform such worship on the aforesaid day and the temple Lingas are Sthiralingas, which cannot be gifted away. And secondly, we feel that by incorporating the old tales (itihasa) our author wants not only to glorify Lord Shiva but also meets to popularise the custom as well.