Chapter 5 - The Excellence of Vaiśākha

[Sanskrit text for this chapter is available]

Aṃbarīṣa said:

1. Why should Vaiśākha be considered to be superior to all the other months and special holy rites, austerities, charitable gifts and all the other types of pious observances (enjoined during its course)?

Nārada replied:

2-4. Let me tell you, O highly intelligent one. Listen with single-minded attention.

At the end of the Kalpa, the great Lord, the Lord of Devas, lies on his couch of Śeṣa, the Serpent. With all the groups of worlds inside his belly, he lies down in the vast sea of Pralaya. All the different categories (of worldly objects), the multifarious things, become unified into one mass due to his yogic Māyā and the superior powers. At the end of the slumber he is awakened by the Śrutis. The Lord, the storehouse of mercy, protected all the groups and species of beings stationed in his belly.

5. He became inclined to create in order to enable the living beings to experience the fruits of their respective Karmas. From his navel arose a golden lotus, support of all the worlds.

6. He created Brahmā, Vairāja (son of Virāṭ), called Puruṣa. In him the Lord created the fourteen worlds.

7-11. He created various groups of living beings of different activities and mental proclivities. He created three Guṇas, Prakṛti, boundaries and overlords. He made the distinctions (in the duties) of the different castes and stages of life. He defined Dharma.

He made the sages the custodians of Dharma. The great Lord made them active workers in the propagation and protection of Dharma according to the four Vedas, Tantra texts, Smṛtis, Purāṇas and Itihāsas all in the form of his commands. The duties propagated by them are based on the distinction of castes and stages of life. All the people had faith in the Dharmas befitting them and giving delight to Viṣṇu.

In order to ensure proper functioning of (the system of) the stages of life, the immutable Lord is stationed in the heart itself. Still (he manifests himself outside) in order to test and frighten (people) (lest they should cease performance of their duties).

12. The wise Lord thought thus: ‘What can be that time when the people will perform all the excellent Dharmas perfectly?

13-14. The rainy season has been created by me. People are afflicted and helpless then. Obstructed by mud etc. they are unable to perform excellent Dharmas.

On seeing them anger alone will arise in me. I shall not be delighted with them. Let not the people looked at by me become disturbed and helpless. Hence I do (should) not see them.

15-16. In autumn too there is no fulfilment (of the needs) because of agricultural activities. Some are eagerly attached to ripe fruits. Some are afflicted by heavy showers and some by chillness. On seeing them I (may) become furious indeed. It does not give me any satisfaction, when I notice lack of good qualities.

17-20. When early winter season sets in, people do not wish to get up early in the morning. I become angry on seeing that people do not get up even when the sun has risen.

In the same manner people are distressed in the morning during late winter. So also they are not capable of taking in ripe fruits with care. Further they are afflicted by chillness and they are worried about the early morning ablution. There shall be omission of duties on their part. It will never be recompensed in any manner. This is not the time for survey.’ Thus the Lord became agitated in-his mind. He considered vernal season to be one dispelling all calamities.

21. “In performing holy bath, charitable gifts, in Yajña, in holy rites, in the enjoyment of pleasures and in the execution of different kinds of pious observances and vows, this season is favourable.

22-27. Certainly (some) objects would be accessible to living beings without much strain. Whatever object will satisfy embodied beings for whom Viṣṇu is the support, that object is the means of acquiring virtue and piety to them, since they are endowed with devotion. In vernal season all objects are conducive to happiness to living beings. Those objects are worthy of being distributed as charitable gifts, worthy of holy rites and also of being enjoyed in every respect. There is no doubt about this, that poor people, those who are lame and those who are disabled in other limbs, as well as noble-souled ones (without valuable possessions) can easily get the things such as water etc. My devotees (lit. to whom I am dear) perform holy rites conducive to their own welfare with such things as leaves, flowers, fruits, vegetables and other things, with pleasing words, with flower garlands, betel leaves, sandal-paste and other things, by washing the feet and similar rites and with humility etc. Thereby I become the bestower of boons on them.” Thinking and speaking thus (to Ramā), Lord Viṣṇu started along with Ramā.

28-32. He went along surveying the forests and full-blown flowers. He saw places inhabited by delighted and well-nourished people and resorted to by inebriated bees and birds.

He saw the beautiful courtyards of the rich hermitages of the residents of forests and villages. He saw gardens and vast lands.

He pointed out all these to Ramā. Viṣṇu was eulogized by Siddhas, Cāraṇas, Gandharvas, Kinnaras, Serpents and Rākṣasas as well as by Devas and eminent sages. Thus he visited the houses of those householders who followed the system of castes and stages of life. Beginning with the month of Mīna and ending with the month of Karkaṭa, he stayed there along with Ramā and Suras.

He tested people by the services (and offerings) performed or omitted. There he gives to the persons endowed with virtue all their cherished things.

33-36. He does not brook haughty, intoxicated men. He deprives them of their span of life, wealth etc.

In the month of Vaiśākha they perform worship of the Supreme Ātman. The Lord brooks it even if omission of rites happens in the other months in the case of good men who have been otherwise constant.

If people in the outlying districts go and serve the king who goes over to their land, offer him presents and humble obeisance, then the king ignores the deficiencies and shortages in their payment of taxes and tributes. He considers it as paid in full as it were. Further, he becomes pleased with them and certainly gives them something more also.

37-39. If they do not revere and worship him, he metes out punishment too. In the same manner, Viṣṇu behaves with his own people in the month of Vaiśākha during the advent of the vernal season. To the persons who offer him worship, he grants all cherished things. In the case of those persons who do not perform obeisance etc. he deprives them of their wealth etc.

This is the time when the Lord of Devas, the Śārṅga-bearing Viṣṇu, the protector of Dharma, tests the devotees. Hence this is the most excellent of all months.