O great king, the sacred procedure prescribed for the sanctification of wells, reservoirs, and lotus ponds is the same as that for other holy consecrations. The only distinction lies in the specific mantras used for temples and places not situated directly on the earth; this particular method, ordained by the self-born Lord, is especially recommended for those with limited means, and is to be performed as a single sacrificial fire—though it must never be tainted by miserliness among people. The time of year when water remains in these sanctified places brings its own spiritual rewards. If the water endures through the rainy season, the merit gained is said to equal that of the great Agniṣṭoma sacrifice. In autumn, the result is as previously described, while in winter and the cold season, the merit is comparable to the exalted Vājapeya and Atirātra rites. In spring, it is declared to be as powerful as performing the Aśvamedha, and in the heat of summer, the merit surpasses even the Rājasūya sacrifice. Whoever, O king, undertakes these special duties—even if their understanding is imperfect, following tradition alone—will swiftly attain the purified abode of Rudra and enjoy countless ages in heaven. Such a person enjoys many worlds, both great and small, for two parārdhas, accompanied by celestial women; and by the fruit of these sacrifices, ultimately attains the supreme abode of Viṣṇu. At this point, the sages eagerly requested Sūta to describe in detail the proper procedure for planting trees, and the method by which the wise should undertake both the planting and nurturing of trees. They also asked him to reveal the worlds and rewards attained after death through such acts. Sūta replied, explaining that the procedure for planting trees, as well as for establishing gardens, follows the same rules as those for consecrating tanks. First, officiating priests are to be assembled, a pavilion constructed, and a learned teacher invited. The Brahmins should be honored with gifts of gold, garments, and fragrant unguents, as is appropriate. The trees themselves are to be sprinkled with all manner of medicinal waters and adorned with cakes of flour, garlands, and colorful cloths. Each tree’s “ear-piercing” is to be performed with a golden needle, and their “eyes” anointed with collyrium using a golden stick. For each tree, seven or eight seasonal fruits, properly cleansed, should be prepared and consecrated upon the altar. The best incense, guggulu, should be used, and the fruits placed in copper vessels along with seven kinds of grains, then anointed with cloth, fragrances, and unguents. Pots filled with gold are to be placed at each tree, and oblations offered to the deities. Special fire offerings must be performed by learned twice-born priests, beginning with Indra, the guardians of the worlds, and the Lord of trees. A cow, adorned in white cloth and golden ornaments, yielding abundant milk, with bronze vessels and golden horns, is to be released facing north from among the trees. With the consecration mantra, accompanied by music, auspicious songs, and the recitation of hymns from the Ṛg, Yajur, and Sāma Vedas, along with Varuṇa mantras, the chief Brahmin should bathe the trees using the consecrated pots. The sacrificer, bathed and dressed in white, should worship the priests with gifts of cows, food with milk for four days, gold-threaded garments, bracelets, rings, pure cloths, bedding, utensils, and sandals. The fire offering is to be made with mustard seeds, barley, and black sesame, using palāśa wood as fuel. On the fourth day, a festival should be held, with gifts distributed according to one’s means. Whatever is most cherished should be given freely, never begrudged; the teacher should receive double, and, after offering due respect, be dismissed. Whoever, following this procedure, celebrates the festival of trees with wisdom, attains all their desires and enjoys boundless rewards. Even if a person establishes but a single tree, O king, such a one dwells in heaven for thirty thousand years of Indra. One who saves living beings—past and future—by treating them as precious as trees, attains the highest perfection, reaching a state where rebirth is exceedingly rare. Even a person who simply listens to or recites this account is honored by the gods and exalted in Brahmā’s world. Now, hear of another rite that grants all desired results, known among those learned in the Purāṇas as the ‘Saubhāgya-śayana’—the Bed of Fortune. In ancient times, when the worlds of Bhū, Bhuvaḥ, Svar, and Mahas were consumed by fire, the fortune of all beings gathered in one place, journeyed to Vaikuṇṭha, and came to rest upon Viṣṇu’s chest. After a long age, when creation began anew and the world was filled with ego, primordial elements, and the Supreme Person, a rivalry arose between Brahmā, the lotus-seated, and Kṛṣṇa. From the burning of Hari’s chest, a fierce, flame-like form appeared, terrifying as fire, and from this, a potent essence emerged. This essence, taking refuge on Viṣṇu’s chest, remained there until it reached the surface of the earth. The wise Dakṣa, son of Brahmā, lifted this essence into the sky and, upon drinking it, became the source of beauty and charm. Great strength and brilliance arose in Dakṣa, and what remained of the essence fell to earth and split into eight parts. From these eight parts, seven bestowers of fortune were born among humans: sugarcane, king of juices, peas, barley, and grains. Also, as transformations: cow’s milk, safflower, and saffron; the eighth is salt. These are known as the eight forms of fortune. What Dakṣa drank became his daughter, Satī, renowned for her surpassing grace and beauty, and called Lalitā. She was wed to Śiva, the bearer of the bow, and is the most beautiful in the three worlds. This goddess, full of fortune, grants both worldly enjoyment and liberation; by worshipping her with devotion, there is nothing that man or woman cannot obtain. Desiring to know the proper way to worship this world-sustaining goddess, the question was put forth: “How should one worship her, O Janārdana? Lord of the universe, tell me in detail the procedure for her worship.” The answer was given: When the month of spring arrives, on the third day of the bright fortnight, in the early morning, one should bathe with sesame seeds, thus beginning the worship of the goddess of fortune.