Skandapurana 2.7.5

Ambarīṣa said:

Vaiśākha is superior to all dharmas and to the dharmas of austerity.

How did it become greater than all months and even greater than gifts? (1)

Nārada said:

I shall explain that, O wise one; listen with single-minded attention.

At the end of a kalpa, Viṣṇu, the king of gods and supreme lord who reclines upon Śeṣa, (2)

holding this multitude of worlds within his belly, sleeps upon the ocean of dissolution,

having attained unity, though manifold, through his manifestations by means of yogamāyā. (3)

At the conclusion of a twinkling of an eye, however, he was awakened by the Vedic scriptures;

then that ocean of compassion protected the multitudes of living beings resting within his belly. (4)

In order that they might attain the fruits of their respective actions, he set his mind on producing creation.

From his navel arose a golden lotus, the resting-place of the worlds. (5)

He brought forth Brahmā, the cosmic being named Puruṣa;

in him the Lord created the fourteen worlds, (6)

and the many diverse multitudes of living creatures possessing different karmic residues,

as well as the material nature endowed with the three qualities, the bounds of conduct in the world, and the guardians. (7)

He established the divisions of caste and life-stage and the ordination of dharma,

along with the four Vedas, the Tantras, and likewise the Smṛtis, (8)

and the Purāṇas and the epics, which have the nature of his own command.

The supreme sovereign, the great lord, appointed the seers as promulgators for the protection of dharma. (9)

All the subjects placed their faith in the dharmas promulgated by them,

which arose from the divisions of caste and stage of life, were suitable for themselves, and brought satisfaction to Viṣṇu. (10)

In order to behold them carrying out their duties in their respective stages of life, the Lord,

though residing within the heart, the imperishable one, for the purpose of inspection by direct test, [thought:] (11)

“The subjects perform auspicious and flawless dharmas here;

what season could that be, O wise one?” Thus the Lord pondered: (12)

“The rainy season was created by me, but these subjects are despondent;

afflicted by mud and other troubles, they do not perform their dharmas without deficiency then. (13)

Seeing them, only anger would arise; I would feel no pleasure toward them.

May they not sink down when observed by me; therefore, I shall not look upon them then. (14)

In autumn also, the full performance [of dharma] does not occur, due to plowing;

some are engrossed in ripe fruits, while others are distressed by rain. (15)

And some are tormented by cold; upon seeing them, only irritation would arise in me.

Seeing their deficiency, no satisfaction would arise in me. (16)

When early winter arrives, they do not wish to rise in the morning;

my anger would be aroused seeing them not risen in the morning when the sun has come up. (17)

In late winter as well, these subjects are similarly distressed in the morning;

and thus they are continually incapable of collecting ripe fruits directly. (18)

Again, they are anxious, being afflicted by cold at the time of the morning bath;

a lapse in their rituals would occur, and by no means would there be completion. (19)

This is not the season for observation.” Thus the all-pervading Lord was full of thought;

he considered the spring season as the remover of all distress. (20)

For ritual ablution, for giving, as well as for sacrifice, ritual action, and indeed for enjoyment,

and for the performance of various dharmas, this season is indeed favorable. (21)

Articles are certainly obtainable by living beings without toil;

with whatever article it may be, satisfaction can belong to embodied beings. (22)

For those whose foundation is Viṣṇu, that substance is a means for dharma;

in spring, every article brings comfort to living creatures, (23)

and is suitable in every way for giving, for dharma, and for enjoyment.

For the poor, and for noble persons who are lame or otherwise incapacitated, (24)

substances such as water and the like are easily obtained, there is no doubt.

With these substances, those who are dear to me perform dharma that is beneficial to themselves: (25)

with leaves, flowers, various other fruits, vegetables, and also pleasing words,

with garlands, betel, sandalwood and other unguents, and washing of the feet, (26)

and with deference and humility. Ah, I am the granter of boons to them!” Saying this,

and having reflected thus, Lord Viṣṇu set out together with Ramā, (27)

looking all around at the forests and blooming flowers,

crowded with cheerful and nourished people, frequented by intoxicated bees and birds, (28)

belonging to the greatly venerable hermitages of those who dwell in forests and villages.

showing to Ramā the charming courtyards and other areas, the pleasure gardens, and open places,

Viṣṇu, accompanied by gods and supreme sages,

and praised by siddhas, cāraṇas, gandharvas, kinnaras, serpents, and rākṣasas,

approached the homes of those living in the [various] social classes and life-stages.

Remaining with Ramā and the gods from [the sun's entrance into] Pisces to the end of Cancer,

observing men according to worship performed or left undone,

he grants there the desired wishes of virtuous men.

He does not tolerate an intoxicated person; he takes away life-span, wealth, and other blessings.

If in Vaiśākha people perform worship of the Supreme Self,

and especially [the worship] of good men who are mobile embodiments [of the divine], in whom indeed the Lord resides,

he will forgive any omission of duties that has occurred in other months.

Just as the subjects of the country, seeing the king arrived in their region,

if they wait upon him with humility and valuable offerings,

then the monarch considers even a deficit in taxes and dues to be complete.

Moreover, being pleased, he will certainly give even more than what is desired.

Then, however, he imposes punishment on those who have not offered honor.

In the same way Viṣṇu, at the arrival of the month of Mādhava, in Vaiśākha,

grants the desired wishes of his own devotees who perform worship,

and completely takes away the wealth and other belongings of men who do not.

Of Mahāviṣṇu, the protector of righteousness, the god of gods, the wielder of the bow Śārṅga,

this is indeed the time of testing; therefore this is the most excellent of months.

Thus ends the fifth chapter, entitled “Determination of the Preeminence of Vaiśākha,” in the dialogue between Nārada and Ambarīṣa, in the Māhātmya of the Month of Vaiśākha, in the second section, the Vaiṣṇavakhaṇḍa, of the glorious Skanda Mahāpurāṇa consisting of eighty-one thousand verses.