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Introduction鈥擠efinition: Hindu calendar is strewn with a number of Vratas and Utsavas. A vrata is generally defined as the 72 observance of a religious vow whereas an utasava is known as 'an activity through which gaiety is engendered' (Banerjee, HCC& C, P.191). Distinction from Vedic ritual It is often said that unlike the vedic rituals, most of which promise the reward of heaven after death, the Puranic vratas and utsavas are said to confer tangible benefits in this life and secondly, while performance of a vedic ritual was limited only to privileged classes, ratas could be performed by all high and low, men and women of all hues, caste and creed. Thus a vrata breathes a more mundane spirit than a vedic ritual and as such, could 72. Medhatithi on (Manusmrti 2.3) defines vrata as the resoluteness of mind' mana sodhyavasayo vratam' and Manu says that 'resolve is the root of desires of sacrifices, of vratas, the characteristics called yamas - all are known to spring from resolve' (translation Kane , Kane, Vol. V. P.29) Also, see here the discussion on derivation of the term vrata.

263 catch the imagination of the people more rapidly (cf. Kane Kane, Vol. V, p.29). This, in short, explains their popularity among masses and the vast literature available on this topic. Categories : A vrata is primarily divided into two categories, viz. Kamya and Nitya. Kamya is one, which is performed for the express purpose of securing some object in this world, next world, or both. Whereas the Nitya is known to be performed on regularly as specific occasions without hoping for any reward. Number of Vratas In Indian tradition number of vratas are said to be legionary. More than one thousand six hundred vratas are documented (Vratakosa, Ed. G.N.Kaviraja) Kane also provides an exhaustive list of vratas (Kane Vol. V list of vratas) and records that the huge mass of information on yrata about 2,500 stanzas) belong only to the puranic sources, viz. Bhavisya, Matsya, Padma, varaha etc. The se vratas, as hinted earlier, are performed for fulfilment of ordinary human cravings. Agnipurana (175.44) 48 states that people observe a vrata for attainment of objects like dharma, progeny, wealth, beauty, goodness, fortune, virtue, fame, learning, longevity enjoyment of pleasures, heaven and Moksa. 73 73. To this list Samrajya-lakshmi-pithika adds a number of other motives. In the context of Khural Ivrata (91 patala) motives like prowess, vitality, easy victory over the enemies are enlisted.

Utsavas : 264 Utsavas are also celebrated on suitable and (holy) 74 sacred days (punyatithis) primarily as commemoration of some religious or mythological event of lofty ideals that is generally associated with a god, an avatara or a national, sectarian or regional hero. Utsava Utsava 1 sanskrit etymologically means 'to cause to go upwards' (ut-su) and these are 75 seen to be celebrated with one or more objectives like propitiation of the divine, expiation of an offence and expectation of some grant or favour. Sometimes both a vrata and an utsava might be performed to serve similar motives and it is really "difficult to draw a line of demarcation between the two. Many festivals carry religious elementss and observance of amny vows are festive by nature" (Kane Kane, Vol. V, p.23). many 74. 75. In this connection authors like Gonda maintain that originally Vratas were not commemorative but their growth is attributed to fertility rites after the periodic dying in nature. See Gonda, "Skt. Utsava- 'Festival' Selected Studies, Vol. 2, 8.275. P However, Gonda "Skt.Utsava "Festival", selected studies, Vol. 2, 1975, pp 275 ff, Prefers the derivation from (ut-su) stimulating etc. meaning generating,

265 Religious link : The religious link of both the vratas and utsavas normally leads to different kinds of ritual offerings, prayers, fast, night-watching, austerity, meditation etc. which are performed either in the cloistered atmosphere of a family or amidst the wide jubilatuon of a community, as the case may be. Thus, such celebrations involve in its course, not only stray individuals but the community as a whole and come to embody the ethos of a whole people, race or country. Therefore, the study of such religious celebrations (vratas and utsavas) proves immensely useful for a better understanding of the concerned people, race or country. It is in this perspective that the bounty of informations provided by Samrajya-lakshmi-pithika (in this context) deserve our attention. In the text, observance of a number of principal 76 vratas and utsavas as befitting for the king, are serially given in accordance with the months of Hindu calendar beginning with New Year-Celebrations in the month of Caitra (March-April). As the essence of vrata and utsava 76. Because it is held that in a land where a king does not exist (arajaka) no actor, dancer, festival or samaja can ever prosper (making the king pivotal for the growth of all such things -) Ramayana 2.67.15.

266 invariably concerns itself with performance of ritual of some sort, we propose to deal with all such material in this chapter only.