With great reverence, the sacred ritual commenced. The officiant began by offering oblations with mantras dedicated to Varuna, accompanied by ghee and kindling, while the priests made offerings in all directions, invoking Varuna’s presence. Following the prescribed rules, offerings were then made to the planets, to mighty Indra, to the swift Maruts, to the guardians of the worlds, and to Vishvakarma, the cosmic architect. In the east, the reciters of the Rig Veda intoned, each in turn, the Night Hymn, the Rudra Hymn, the Purifying Hymn, the Auspicious Hymn, and the Purusha Hymn. To the south, the Yajur Veda reciters chanted the Indra Hymn, the Rudra Hymn, the Soma Hymn, the Kushmanda Hymn, the Jatavedas Hymn, and the Sun Hymn. They also recited the Viraj Hymn, the Purusha Hymn, the Golden Hymn, the Rudra Collection, the Childhood Hymn, the Five Deaths Hymn, the Gayatri Hymn, and the Jyestha Sama. At the western gate, the Sama Veda singers raised their voices in the Vamadeva Hymn, the Brihat Sama, the Raurava, the Sarathantara, the Cow’s Vow, the Kanva Hymn, the Rakshoghna, and the Vayasa Hymn. In the north, the Atharva Veda reciters, relying upon Varuna, the lord, mentally recited hymns for peace and nourishment. On the previous day, or at night, the consecration was performed. Clay was collected from places where elephants and horses gathered, from crossroads, anthills, lakes, and cow pens, and placed into pots representing the four directions. This clay was bathed with rocanā, siddhārthā, fragrant substances, and guggulu, together with the five sacred products of the cow. Each item was consecrated with potent mantras, following the prescribed procedures, and thus the night passed with the ritual carefully observed. At dawn, when the day was pure and auspicious, one hundred cows were given to the brāhmaṇas, or, if unable, sixty-eight, fifty, thirty-six, or twenty-five, according to one’s means. Then, at the moment ordained for the year, during a beautiful and favorable period, accompanied by Vedic chants, Gandharva songs, and the music of various instruments, a cow adorned with gold ornaments was led into the water. While Sama hymns were sung, the cow was given to a brāhmaṇa, O lord of the people. A golden vessel, adorned with five gems and decorated with figures of makara and fish, was placed in the hands of brāhmaṇas learned in the Vedas and Vedāṅgas. A cow, facing north, with river water, curd, and unbroken grains, was made to stand in the midst of water. It was bathed with Atharva mantras, while the recitations ‘Do not return’ and ‘Waters, be favorable’ were uttered, before being brought to the pavilion. After worship at the lake, offerings were made all around, and for four days, O best of sages, sacrificial fires were maintained. On the fourth day, the culminating ritual was performed, and, as able, a gift was given for the appeasement of Varuna, O tiger among kings. The sacrificial vessels and implements, once prepared, were distributed equally among the officiating priests. The pavilion was divided, and the golden vessel and bed were presented to the installer of the ritual. Then, a thousand brāhmaṇas—or, as means allowed, eight hundred, fifty, or twenty—were fed. Thus was the procedure for the consecration of lakes, as described in the Purāṇas. This same procedure was observed for wells, reservoirs, and all lotus ponds, as well as for other consecrations. The main distinction lay in the mantras used for temples and places not situated on the ground; this procedure was prescribed by the self-born for those with limited means, to be performed as one would for a single fire, except for any miserliness. When water remained in the rainy season, the result was said to be that of an Agniṣṭoma sacrifice; in autumn, the result was as previously stated; in winter and the cold season, the merit equaled that of a Vājapeya or Atirātra. In spring, it was declared equal to an Aśvamedha, and in summer, the presence of water there surpassed even the Rājasūya. O great king, whoever performed these special duties—even with imperfect understanding, simply by tradition—quickly attained Rudra’s abode, purified, and enjoyed countless kalpas in heaven. Such a one enjoyed many worlds, both great and lesser, for two parārdhas, together with women, and by the fruit of this sacrifice, attained again the supreme abode of Viṣṇu. At this point, the sages requested Sūta, “Describe in detail the proper procedure for planting trees, and by what method the wise should undertake the planting and nurturing of trees. And tell us now of the worlds and fruits obtained after death by such acts.” Sūta replied, “I shall explain the procedure for trees and for garden grounds, all in accordance with the rules for tanks, O Lord of the world. The assembling of officiating priests, the construction of the pavilion, and the presence of a learned teacher should be arranged. Brahmins should be worshipped with gold, garments, and unguents as appropriate. After sprinkling the trees with all medicinal waters and adorning them with flour cakes, they should be decorated with garlands and wrapped with cloths. The ear-piercing of all the trees should be performed with a golden needle, and collyrium should also be applied using a golden stick. Seven or eight fruits, cleansed in due season, should be prepared for each tree and consecrated on the altar. Guggulu incense is best for this purpose. The fruits should be placed in copper vessels, with seven kinds of grains, and anointed with cloth, fragrance, and unguents. Pots should be placed at all the trees and filled with gold, and oblations offered to the deities. For each, especially for the guardians of the worlds beginning with Indra, and for the Lord of trees, learned twice-borns should perform the fire offering. Then, a cow adorned in white cloth and gold ornaments, yielding abundant milk, with bronze vessels and golden horns, should be released facing north from the midst of the trees. With the consecration mantra, accompanied by music and auspicious songs, and with hymns from the Ṛk, Yajus, and Sāman, as well as Varuṇa mantras, the foremost Brahmin should bathe the trees using those very pots. Having bathed and dressed in white, the sacrificer should then worship all the priests with cows, according to his means, with a focused mind. He should provide them with food with milk for four days, along with gold-threaded garments, bracelets, rings, pure cloths, bedding, utensils, and sandals, fulfilling the sacred rite with devotion and generosity.