In the sacred tradition, it is taught that one who truly understands righteousness and the proper time must begin by raising the banner and flag. With these auspicious symbols lifted, he calls together all the assembled, carefully organizing those who ride upon elephants and chariots. The two chief priests, chosen for the year, are then placed upon the elephant, and those who have been consecrated are mounted as well. With this company, they depart through the gateway, marking the start of the ritual procession. The king himself, after stepping outside, mounts the elephant and proceeds through the gateway. Seated high atop the majestic beast, he distributes offerings according to the prescribed rites, his mind focused and intent. He circumambulates three times around those who are mute, the gathered assembly, and the directions that have been indicated, honoring all with his presence and devotion. Accompanied by the fourfold army, whose multitude resounds with the clamor of forces, the king completes these sacred actions. He then returns home, offering water in farewell, closing the ritual with reverence and gratitude. At this moment, Puṣkara speaks, promising to declare the mantras for the umbrella and other ritual implements, by which victory and blessings are invoked. He proclaims these mantras, truthful words spoken by Brahmā, Soma, and Varuṇa. Puṣkara invokes the radiance of the Sun, praying that the banner may shine with a white hue, like snow, jasmine, and the full moon. Just as a cloud covers the earth for her welfare, so may the banner cover the king, granting him victory, health, and growth. Born of the Gandharva lineage, the banner is entreated not to bring disgrace to its family, and is blessed by the truthful words of the gods. Turning to the horse, Puṣkara prays for its increase by the power of Agni, the radiance of the Sun, and the austerity of the sages. By the celibacy of Rudra and the strength of the wind, the horse is reminded of its noble heritage and the Kaustubha jewel. He warns against the path of those who commit grave sins—Brahmin-slayer, father-slayer, mother-slayer, those who speak falsehood for land, and Kṣatriyas who flee battle—hoping the horse never attains such a fate, nor suffers harm or deformity in battle or journey. He exhorts the horse to slay enemies in battle and rejoice with its master, for Śakra’s mighty golden banner is entrusted to it. The king of birds, Garuḍa—banner of Nārāyaṇa, descendant of Kaśyapa, bringer of nectar, lord of serpents, and vehicle of Viṣṇu—is invoked. Garuḍa, immeasurable and invincible, destroyer of the gods’ enemies, of great strength, speed, and body, eater of nectar, is established within the banner; Viṣṇu himself has placed it for Indra’s sake. Puṣkara prays that the banner always brings victory and strength, protecting all—horses, armor, weapons, and warriors—while burning up the enemies. He names the great elephants: Kumuda, Airavana, Padma, Puspadanta, and Vamana, along with their sons and grandsons—Bhadra, Manda, Mriga, Gaja, Samkirna—eight in strength, each born in their own forest, remembering their origins. The Vasus, Rudras, Adityas, and Maruts are invoked to protect these elephants. The lord of serpents is called upon to protect his master and uphold the agreement, as Indra, wielding the thunderbolt, rides upon Airavana. Indra, king of the gods, follows behind, bestowing protection, victory, and health in battle. The prayer continues: may the elephants gain strength equal to Airavana, prosperity from Soma, strength from Viṣṇu, brilliance from the Sun, swiftness from the Wind, steadiness from the mountain, victory from Rudra, fame from Purandara. In battle, may the elephants and the directions, with their deities, offer their protection. The Ashvins, Gandharvas, Manus, Vasus, Rudras, Vayu, Soma, and great sages are invoked for protection on all sides, along with the hosts of Nagas, Kinnaras, Gandharvas, Yakshas, Bhutas, planets, Pramathas, Adityas, Bhutesha, and the Mothers. Shakra, Skanda the commander, and Varuna are named as protectors, burning all enemies so the king may obtain victory. Puṣkara prays that whatever ornaments enemies have employed fall, struck down by the banner’s radiance, upon the foes. Just as in the slaying of Kalanemi, the destruction of Tripura, the fight with Hiranyakashipu, and the slaying of all asuras, so now the banner is adorned and shines forth, remembering the sacred agreement. Seeing these blue and white banners, may hostile kings quickly perish. Enemies defeated in battle by terrible diseases and weapons—Putana, Revati, Lekha, and Kalaratri—are mentioned. May all enemies be quickly consumed, for the banner shelters the king, especially in the great sacrifice performed by the god of gods, the trident-bearer. The banner was fashioned by Sharva, the essence of the world; it remembers the other form of Nandaka, destroyer of enemies. It is dark as the petal of a blue lotus, like Krishna, destroyer of evil dreams, sword-bearer, sharp-bladed, formidable. Its eight names—Augarbha, Vijaya, Dharmapala, and others—were declared by the self-born. The constellation Krittika belongs to the banner; its teacher is the divine Maheshvara. Gold is its body, and its deity is Janardana. The banner is asked to protect the king, his sword, army, and city, as well as his divine ancestors. It grants protection in battle, and Puṣkara prays for fame among warriors, seeking its guardianship. Finally, the banner is likened to a drum whose sound shakes the hearts of enemies. For the armies of kings, may it become the increaser of victory, fulfilling its sacred purpose.