At the break of dawn, when the air is pure and the world is still, a sacred ritual unfolds: one hundred cows are to be given in charity to the brāhmaṇas. If this is not possible, sixty-eight, fifty, thirty-six, or even twenty-five cows may be offered, according to one’s means. This act is performed at an auspicious moment, carefully chosen for the year, in a beautiful and favorable period, accompanied by the resonant chanting of Vedic hymns, the melodious songs of Gandharvas, and the music of various instruments. The cow, adorned with gleaming gold ornaments, is led into the water. As Sāma hymns are sung, she is reverently presented to a brāhmaṇa, in honor of the lord of the people. A golden vessel, decorated with five precious gems and engraved with makara and fish emblems, is prepared and held by brāhmaṇas learned in the Vedas and Vedāṅgas. The cow, facing north, is made to stand in the midst of the water, which is mixed with curd and unbroken grains, and is accompanied by the sacred river water. She is bathed with Atharva mantras, while the invocations “Do not return” and “Waters, be favorable” are recited. After this, she is brought to the pavilion. Worship is then offered at the lake, with offerings made in all directions. For four days, O best of sages, sacrificial fires are maintained without fail. On the fourth day, the principal ritual is performed, and, as one is able, a gift is given to appease Varuṇa, the lord of waters. The sacrificial vessels and implements, once prepared, are distributed equally among the officiating priests. The pavilion is then divided, and the golden vessel and bed are presented to the installer of the ceremony. A great feast follows, where a thousand brāhmaṇas—or, if not possible, eight hundred, fifty, or even twenty—are fed. Thus is the procedure for the consecration of lakes, as described in the Purāṇas. This same procedure applies to wells, reservoirs, and lotus ponds, as well as to other consecrations. The main distinction for temples and places not built directly on the ground lies in the particular mantras used. For those of limited means, the self-born has prescribed this simplified procedure, performed as with a single sacred fire, except where miserliness prevails among people. The fruits of these acts vary with the seasons: if water remains in the rainy season, the merit equals that of an Agniṣṭoma sacrifice; in autumn, the result is as previously described; in winter and the cold season, it matches the rewards of a Vājapeya or Atirātra; in spring, it is said to be equal to an Aśvamedha, and in summer, the water surpasses even the merit of a Rājasūya sacrifice. O great king, whoever performs these sacred duties—even if their understanding is imperfect, following only tradition—quickly attains the purified abode of Rudra and enjoys countless kalpas in heaven. Such a person enjoys many worlds, both great and small, for two parārdhas, in the company of women, and by the fruit of this sacrifice, ultimately attains the supreme abode of Viṣṇu. At this point, the sages ask Sūta to describe in detail the proper procedure for planting trees, and to explain by what method the wise should undertake the planting and nurturing of trees. They also wish to know what worlds are attained after death by such acts, and what fruits are obtained. Sūta replies that he will explain the procedure for planting trees and for establishing gardens, all according to the rules set for tanks and reservoirs. The first step is to assemble the officiating priests, construct a suitable pavilion, and ensure the presence of a learned teacher. The brāhmaṇas are to be honored with gifts of gold, garments, and fragrant unguents. The trees themselves are sprinkled with all manner of medicinal waters and adorned with cakes of flour, garlands, and fine cloths. The ritual of ear-piercing is performed for all the trees with a golden needle, and collyrium is applied with a golden stick. Seven or eight fruits, cleansed and prepared in their proper season, are offered for each tree and consecrated on the altar. Guggulu incense is offered as the best fragrance, and the fruits are placed in copper vessels with seven kinds of grains. The vessels are anointed with cloth, perfumes, and unguents. Pots filled with gold are placed at the base of each tree, and oblations are offered to the deities. Special offerings are made to the guardians of the worlds, beginning with Indra, and to the Lord of trees, with learned brāhmaṇas performing the fire offering. A cow, adorned in white cloth and gold ornaments, yielding abundant milk, with bronze vessels and golden horns, is released facing north from among the trees. With the consecration mantra, accompanied by music, auspicious songs, and the chanting of Ṛk, Yajus, and Sāman hymns, as well as Varuṇa mantras, the foremost brāhmaṇa bathes the trees with the sacred pots. The sacrificer, bathed and dressed in white, then honors all the priests with gifts of cows, as he is able, with focused devotion. For four days, the priests are given food with milk, as well as gold-threaded garments, bracelets, rings, pure cloths, bedding, utensils, and sandals. The fire offering is performed with mustard seeds, barley, and black sesame, using palāśa wood as fuel. On the fourth day, a festival is held, and gifts are again distributed according to ability. Whatever is most desired should be given freely, without envy. To the teacher, a double portion is given, and after respectful obeisance, he is dismissed. Whoever, with wisdom, celebrates the festival of trees in this manner attains all desires and enjoys endless reward. Even one who establishes a single tree, O king, dwells in heaven for thirty thousand years of Indra. One who saves beings—past and future—by treating them with the same reverence as trees attains the highest perfection, a state where rebirth is exceedingly rare. A person who listens to or recites this account is honored by the gods and is exalted in the world of Brahma. Now, Sūta continues, I will tell you of another rite, known to those learned in the Purāṇas as the Saubhāgya-śayana, which grants all desired results. Long ago, when the worlds—Bhū, Bhuvaḥ, Svar, and Mahas—were consumed by fire, the fortune of all beings became united in one place, ascending to Vaikuṇṭha and resting upon Viṣṇu’s chest. After a long time, when the next creation began and the world was filled with ego, the primordial elements, and the Supreme Person, a rivalry arose between the lotus-seated Brahmā and Kṛṣṇa. In that moment, a fierce and flame-like form appeared, terrifying as fire itself, and from the burning of Hari’s chest, that radiant essence emerged.