Skandapurana 2.2.33

Jaimini said:

Henceforth I shall describe the great festival of the Mahāvedī,

by which even one blinded by the darkness of ignorance may go to the radiant abode.

In the bright fortnight of Vaiśākha, the third day, which destroys sins,

and is conjoined with the constellation of Prajāpati, revealed itself.

On that [day], having made a resolve, the king, pure, should choose the preceptor,

and, with respect, one or three carpenters of proven skill.

He should choose [them] for the forest sacrifice with garments, ornaments, and the like.

Having gone with the carpenter to the forest filled with fine trees,

having placed the fire in the midst of it, one knowing the mantras, with the king of mantras,

having offered a hundred and eight oblations mixed with clarified butter collected from offerings,

should sprinkle clarified butter at the root of each tree.

Having given an offering to the guardians of the directions, as well as animal offerings to the guardian of the field,

he should offer an oblation of a hundred [portions of] rice cooked in milk to the lord of the forest.

Then, taking an axe, at the roots of the trees in the various directions,

at the spots consecrated with clarified butter, the preceptor, uttering the mantra,

should make small cuts, meditating on the one whose banner is Garuḍa.

While musical instruments resound with trumpeting noises, and auspicious songs are sung,

having engaged the carpenter there, the preceptor should go to his own home.

Alternatively, with the logs obtained at the site for the work on the chariot,

he should consecrate [them] in the prepared fire according to the prescribed rule of consecration.

Having fashioned the chariot, he should begin the great festival of the king of obstacles.

With sixteen spokes, with sixteen firm wheels made of iron,

he should construct Viṣṇu's chariot, furnished with a firm axle and a firm pole,

surrounded by dolls in various artistic compartments,

rich in various multicolored designs, adorned with pieces of sugarcane,

provided with four archways, four doors, and very beautiful,

rich in various multicolored designs, adorned with bands of gold,

twenty-two cubits in height, adorned with banners.

And he should make a Garuḍa banner crafted from red sandalwood,

with a long beak, a stout body, adorned with a pair of earrings,

holding a snake bitten in the tip of his beak, decorated with all ornaments,

extending both wings in the sky as if about to take flight,

destroying the strength and arrogance of the host of Daityas and Dānavas.

Having covered his entire body with gold, one should make him splendid.

One should make Hari's chariot furnished with a fine seat and well embellished.

And one should make the chariot of the plow-holder with fourteen wheels.

One should make Subhadrā's excellent chariot with twelve wheels.

One should make the plow banner of the plow-holder out of saptacchada wood.

One should make the goddess's lotus banner crafted from padma wood.

Having constructed the chariots, the king should perform the consecration as before.

According to the mantra, according to the scripture, he should place his trust in brahmins.

Brahmins are traditionally considered the mobile bodies of the Lord of the Universe.

Thus the triad of chariots, well-fashioned for the three deities,

in the bright fortnight of Āṣāḍha, on the auspicious day of Viṣṇu,

having been consecrated through the elaborate rite as before, O twice-born ones,

must be guarded there in such a way that nothing inauspicious climbs upon it—

neither a bird, nor a human, nor cats, mongooses, and the like.

Then, within three days prior, when [the construction of] the chariots is completed in the north,

one should perform the sowing of sacred sprouts in the pavilion or as part of the festival.

If portents occur, one should perform the rites of pacification spoken of before.

The chariot road should be properly prepared so that it leads to the great altar.

Along both sides of the path, one should create an arrangement with shrubs, fruits,

clusters of blossoms, garlands, fine silks, and chowries,

so that it shines there like a row of forest trees in full bloom.

The ground should indeed be made level, free of mud, and easy to traverse,

spotless, fragrant, with refuse cleared away from afar.

At every step there should be incense-burners perfuming the quarters,

sprinkling of sandalwood water, and bursts from water-spraying devices,

and indeed abundant seasonal flowers for showers of blossoms;

as well as chief actors and dancers, and numerous singers;

courtesans full of the pride of youth, adorned with beauty and ornaments;

and mṛdaṅga drums, paṇava drums, bherī drums, and ḍhakkā drums;

many colorful banners patterned in various ways,

and many flags made of gold and silver;

pennants of many kinds, carried on foot and on vehicles;

and elephants and horses, well-equipped and finely adorned.

Having thus gathered the provisions, the protector of the earth, observing pure vows,

endowed with joy and supreme devotion, should celebrate the great festival.

In the bright fortnight of Āṣāḍha, on the second lunar day conjoined with the Puṣya constellation,

at the time of dawn, he should worship the God.

Together with brahmins, Vaiṣṇavas, ascetics, and practitioners of austerities,

with hands folded in reverence, he should address the God of gods for the journey:

“O Lord, just as you commanded the king Indradyumna in former times,

proceed triumphantly upon your chariot, O Master, toward the Guṇḍicā pavilion!

May the ten directions be purified by the glance of your eye!

May all stationary and moving beings attain the state of highest bliss!

This descent has indeed been taken out of a desire to show grace to the world;

therefore come, O Blessed One, out of love, placing your foot upon the earth!”

Then one should scatter camphor powder and blossoms.

On the path, the twice-born recite the hymns of auspicious omens;

some chant auspicious songs, others cry ‘Victory, victory!’,

and some loudly recite the mantra beginning with ‘Conquered is by thee...’

The chief bards and heralds joyfully sang his holy renown.

Rows of gold-handled chowries on both sides

were gracefully waved, charming with jingling bracelets.

With rich fumigations of black agallochum scattered in golden vessels,

perfuming all the directions, in front and in the open expanse of the sky,

musical instruments such as carcarīs, jharjharīs, flutes, vīṇās, and mādhurikās

resounded most sweetly during Govinda’s procession of victory.

While such a moment was underway, with Rāma in the lead,

the brahmins, kṣatriyas, and vaiśyas carried Kṛṣṇa and Bhadrā.

A multitude of parasols rose up, with pearl strings and Chinese silks as archways,

and jeweled banners on golden staffs stood at the sides of the Enemy of Mura.

The king, the four social classes, and whatever other ordinary folk were present,

the lowly and the great, all appeared equal there at that time.

Setting their graceful feet down upon mattresses of cotton,

resting the gods whenever tired, they followed them to the chariot.

Having arrived at the great festival amid songs and loud rejoicing,

holding Jagannātha in their hands and circumambulating the excellent chariot,

one should seat Rāma, Kṛṣṇa, and Subhadrā inside the chariot.

In the pavilion resplendent with an attractive moonlit canopy,

adorned with strings of small bells, garlands, and chowries,

its interior filled with incense of rich black agallochum,

having seated those supreme gods upon the cotton cushions,

one should adorn them with devotion using various garments, ornaments, and garlands.

One should worship them with those abundant offerings imbued with devotion.

No festival journey of Viṣṇu is considered superior to this.

Where the Lord of the Three Worlds himself, out of delight, on a chariot,

honoring that former command, goes year after year. // 54

Those who see him going, seated upon the chariot, at the great festival of the Mahāvedī,

with joy and devotion, dwell in the abode of Hari. // 55

Truly, truly, again truly do I promise, O best among the twice-born:

there is no festival of Viṣṇu higher or more auspicious, sanctioned by the scriptures, // 56

than this pleasure-ride on the chariot, the great festival of the Mahāvedī,

where the gods coming from heaven, being qualified, attain heaven. // 57

What can I say of the greatness of that festival of the enemy of Mura,

by the celebration of which sin arisen in a hundred births is destroyed? // 58

Seeing Puruṣottama, seated upon the chariot, proceeding to the Mahāvedī,

as well as Balabhadra and Subhadrā, [one] destroys the sin

arisen from ten million births; no doubt should be entertained here. // 59

By stepping into the chariot’s shadow, one wipes away the murder of a brahmin. // 60

One whose body is covered with its dust destroys the threefold mass of sin

and obtains the fruit arising from a ritual ablution in the heavenly Gaṅgā. // 61

On the chariot path made muddy by a shower of thick rain,

and [yet] clearing all impurities through the divine glance of Kṛṣṇa, // 62

the best of Vaiṣṇavas who make prostrations there,

abandoning the mud accumulated since beginningless time, attain liberation. // 63

The fruit of gifting ten million cows and ten thousand maidens,

and of a thousand horse-sacrifices, one obtains without doubt. // 64

Those who follow Kṛṣṇa even out of curiosity about the procession,

indeed follow him constantly, as do the gods headed by Śakra. // 65

Those who behold the chariot moving, the eternal wooden Brahman,

the fruit of an horse sacrifice at every step is proclaimed for them. // 66

The speakers of the Vedas praise with the Vedas the giver of liberation;

others with histories, purāṇas, or hymns composed by themselves. // 67

Those who, cleansed of impurity, praise the lotus-eyed one,

relying upon Vaiṣṇava yoga, rejoice along with Nārada and others. // 68

Those who utter praise before Vāsudeva with the shout of ‘Victory!’,

they indeed conquer diverse sins; there is no doubt. // 69

Even if unacquainted with rhythm and tempo, devoid of sweetness in song,

if the best of men dances or sings,

from contact with the best of Vaiṣṇavas he attains liberation without doubt. // 70

He who chants his names and walks along with him,

verily obtains that fruit from following him; of this there is no doubt. // 71

He who endowed with devotion says, ‘Victory to Kṛṣṇa, victory to Kṛṣṇa, victory to Kṛṣṇa!’

to Kṛṣṇa going to the city of Guṇḍicā,

he does not suffer the pain of dwelling in a mother's womb. // 72

With chowries, fans, bunches of flowers, and dark blue bodices,

he who, standing before the chariot, fans Puruṣottama, // 73

himself being fanned by apsarases, adorned by gandharvas,

with the thirty [gods] following behind, seated upon Mahendra's throne, // 74

enjoys incomparable pleasures until the deluge of all beings,

and at the end of that, having reached the world of Brahmā, attains liberation. // 75

Those who shower flowers in front of Kṛṣṇa,

they indeed obtain all the desires in their hearts. // 76

Those who circumambulate the chariot with the sacred thousand names,

the thirty [gods] bow their necks and make circumambulation around them. // 77

They dwell in the home of Vaikuṇṭha, equal in valor to Viṣṇu. // 78

At that most auspicious time, served by divine seers and ancestors,

the one Brahman, having become threefold, accompanied by his own māyā, // 79

in the direct form of wood, to the great festival of the Mahāvedī—

where the Lord of the Universe, eager, ascends the chariot and goes,

at that time on earth, one should take part in the great festival there. // 81

Even the gods at that festival, headed by Puruhūta,

having abandoned pride and forming rows on both sides, // 82

perform the great procession with various divine accoutrements. // 83

In the forefront of them there is even the god, the Great-Grandfather.

the supreme lord who is the creator of the fourteen worlds.

Even he, returning from the world of Brahmā during that great festival,

praises Jagannātha who is proceeding on the chariot with hymns composed of the Vedas,

and bows down at every step to the eternal Lord.

Although there is no distinction between the lotus-born [Brahmā] and Kṛṣṇa,

yet such is the greatness of this festival, in which all are his followers.

There is no junction in the world higher than the great festival of the Mahāvedī,

which removes all sins and bestows the fruit of all sacred fords.

Whatever man gives a gift there dedicated to Kṛṣṇa,

whatever little it may be, its fruit is imperishable, equal to giving Mount Meru.

Before that God of gods as he proceeds to the Guṇḍicā abode,

whatever deed one performs, one enjoys its imperishable [reward].

Indeed, various offerings, foods to chew and foods to eat,

they offer to the God, or to a twice-born for his pleasure.

Theirs are imperishable merits, granting all desires.

Those who walk ahead of Hari, beholding his lotus face,

and bowing at every step, covered with mud and dust,

casting off the armor of sin impenetrable through tens of millions of births,

attain the fruit of liberation in an instant and go to the auspicious abode of Viṣṇu.

They obtain the fruit of all sacrifices, sacred fords, and gifts;

for those endowed with devotion to the Lord, there is no festival more meritorious than this.

Thus the blessed Kṛṣṇa, united with Subhadrā and Rāma,

proceeding while mounted on the best of chariots and illuminating the four quarters,

destroying the sins of all embodied beings through the breeze

that has touched his glorious body, the gracious one who cares for his devotees,

for the sake of instilling faith even in the ignorant and faithless,

though by his very nature the giver of liberation, he undertakes these chariot journeys.

As Janārdana was proceeding along with the abundance of the gods and mortals,

at midday in the middle of the road, when the sun burned the forehead,

the fatigued people pulling [the chariot] stood still, wilting and covered with its dust.

There, to relieve the heat, one should perform the bathing on the mirrors,

with the five nectars, with cool waters scented with flowers and camphor,