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We have seen that Samrajya-lakshmi-pithika engages as many as fortytwo Patalas for describing twentyfour yratas and utsavas

403 in that are fit to be observed by the king. These are scattered throughout the year beginning with the New Year celebrations in the month of Caitra and are concluded with the celebrations in honour of Kandarpa (love-god) the month of Phalguna. As these are purpoted to have been growing under the benign care and active patronage of a king the assume that these were also head of a state - we may well-received by the subjects too. For, Ramayana (2.67.15) A proclaims that a kingdom without a king is never a fertile ground for the growth of festivals, etc. Magico-religious connection : "In India too, Festivals have always had a magical religious character ", says Gonda, (Selected studies) Vol. II, p.147). p.147). And, we find that all the festivals described in this part, more or less, confirm to this. While New Year celebrations enable a king to rout the enemy and snatch victory in war (83.13), Navaratra grants him all forms of extraordinary powers, ensure him victory and safety in all his expeditions (110.35-36) and kamarajapuja leaves all his desires fulfilled and so on and so forth. Games and sports (as in the case of Navaratra) and also the feasts, which form essentials of any festival

404 are also thought to be magical in nature. "Dancing which produces vigour in man, produces rain and fertility in nature" (Ibid p.276). And feasts are associated with promoting good, ward off ill-fortune, bring about success in undertakings and charm away epidemics, etc. In a similar way, austerities like fasts which the performer is required to undergo, are said to work towards the greater and of 137 achieving realisation of inner self. Thus it is observed that performance of all these festivals (utsavas) and vows (yratas) which respectively represent the attempt at 'universal enjoyment and rejoicing' and an 'intensely personal endeavour towards that end' are connected in a magical way with fancied attainment of extraordinary sanctity and superhuman powess, while overcoming the baser and animal instinct of human nature. Socio-cultural link : Whatever might be their measure of success in leading the individual towards the desired-end, Hindu holydays and festivals relieve him from obligations of routine duty and their religious link caters to his spiritual need. In the cultural sphere too, these aptly mirror the socio-economic 137. The extremities of this belief elsewhere end up in practices like 'mortification of flesh leads to emancipation of soul'.

405 and seasonal life of a community nay, its very ethos. These form integral part of life and have helped preserved culture and traditions. Thus festival and ceremony are rightly branded as 'bed-rock of Hinduism' and their study is not only fascinating and informative but also revealing regarding the art of living, way of life, etc. in its relation with the Absolute. The picture of these as emerges through the description in Samrajya-lakshmi-pithika appears to be one, complete with vitality the rites and rituals, in their most developed form. However, we observe that it also bears the stamp 138 of a gradual evolution on one hand and a sort of decline on the other. Old celebrations like the Caturmasya observances during solar and lunar eclipses, Vaisvanaravrata, Sakravrata etc. do not figure in Samrajya-lakshmi-pithika whereas new observances like Khuralivrata in the month of Sravana are mentioned to be observed with greater eclat. Added to this, we also find that new vratas are coming up with their old connections. As an example may be taken 138. It appears that even now this process of evolution is functional while catering to the diverse needs of the time. A small observance in honour of Sani (Sanimela) on Saturdays and the worship of Santosimata on Fridays are of very recent origin but have caught the imagination of people.

406 king's worship of weapons on the full-moon day of Magha (122 patala) with the express purpose of periodically revitalising the weapons. Such observances though new, their appear to take its inspiration from similar performance by the sons of Pandu (122. 3-4) - an old legend from Mahabharata Further, it is observed that among all the celebrations described in Samrajya-lakshmi-pithika the Navaratra appears to be the most important one which was celebrated with such vastness of scale and intensity of grandeur by the royal house that it will not be erroneous to say that it had almost attained the status of a national festival (Nadahabba), then. Lastly, we may add that whatever might be the intention of our author in depicting Vratas and utsavas in such an elaborate measure, it is observed that his treatment fairly represents and epitomises socio-cultural, religious and seasonal life of the kings of the times and serves as a faithful record for posterity.