With devotion and care, the sacred festival of the trees begins. First, the trees are sprinkled with all manner of medicinal waters, their trunks and branches lovingly adorned with cakes made of fine flour. Garlands are draped around them, and beautiful cloths are wrapped about their forms, honoring their life-giving presence. Next, the ritual of ear-piercing is performed for each tree, using a golden needle, and their “eyes” are anointed with collyrium applied with a golden stick, signifying purity and auspiciousness. For every tree, seven or eight fruits, cleansed and prepared at the right season, are gathered and consecrated upon the altar, each offering a symbol of gratitude. The fragrant smoke of guggulu incense rises, filling copper vessels that are placed among the trees. Seven kinds of grains are gathered, and the trees are anointed with cloths, perfumes, and unguents, infusing the grove with sacredness. Pots filled with gold are set at the foot of every tree, and offerings are made to the deities, invoking their blessings. Special homage is paid to the guardians of the worlds, beginning with Indra, and to the Lord of trees. Learned brahmins, those twice-born in wisdom, perform fire offerings for each, their rituals sanctifying the grove. In the midst of the trees, a cow is brought forth, adorned in white cloth and golden ornaments, her horns gleaming with gold, and bronze vessels at her side. She is released facing north, a symbol of prosperity and abundance. The consecration mantra is intoned, accompanied by music and auspicious songs. Hymns from the Ṛk, Yajus, and Sāman Vedas, as well as the mantras of Varuṇa, fill the air. The foremost Brahmin bathes the trees with the very pots set at their roots, completing the sacred ablution. Once the trees have been bathed and the sacrificer has donned pure white garments, he turns to honor the priests. With a focused mind, he worships them, offering cows as gifts according to his means. For four days, he provides them with food and milk, as well as garments threaded with gold, bracelets, rings, pure cloths, bedding, utensils, and sandals, ensuring their comfort and dignity. 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 more gifts are bestowed as the sacrificer’s means allow. Whatever is most desired, he gives freely and without envy. To his teacher, he gives double, bows low in gratitude, and then takes his leave. Whoever celebrates this festival of trees with wisdom and according to this procedure will see all their desires fulfilled and enjoy endless reward. Even one who establishes a single tree, O king, will dwell in heaven for thirty thousand years of Indra. One who saves beings—past and future—by treating them as equal to trees attains the highest perfection, a state where rebirth is exceedingly rare. Even those who listen to this account or have it recited in their presence are honored by the gods and exalted in the world of Brahma. Now, let me tell you of another rite, known by those learned in the Purāṇas as the Saubhāgya-śayana, a ritual that grants all desired results. Long ago, when the worlds—Bhū, Bhuvaḥ, Svar, and Mahas—were consumed by fire, the fortune of all beings gathered in one place, journeying to Vaikuṇṭha and coming to rest upon the chest of Viṣṇu. After a long passage of time, when creation began anew and the world was filled with ego, the primordial elements, and the Supreme Person, rivalry arose between the lotus-seated Brahmā and Kṛṣṇa. From this tension, a fierce, flame-like form emerged, terrifying as fire. From the burning of Hari’s chest, an essence of fortune was released. This essence took refuge on Viṣṇu’s chest, remaining there until it reached the surface of the earth. The wise Dakṣa, son of Brahmā, lifted it into the sky, and as soon as he drank it, it became the source of beauty and charm. Great strength and brilliance arose in Dakṣa; what remained of the essence fell to earth and split into eight parts. From this, seven bestowers of fortune were born among people: sugarcane, king of juices; peas; barley; and other grains. Through further transformation, cow’s milk, safflower, and saffron emerged, and the eighth form is salt. These are known as the eight forms of fortune. What Dakṣa drank became his daughter, Satī, who surpassed all worlds in grace and is called Lalitā. The bearer of the bow, Śiva, married her, the most beautiful in the three worlds. This goddess, full of fortune, grants both enjoyment and liberation. Whoever worships her with devotion—man or woman—may obtain whatever they desire. “How should one worship the world-sustaining goddess?” asks Janārdana. “Lord of the universe, tell me in detail the procedure for her worship.” When the month of spring arrives, on the third day of the bright fortnight, one should bathe with sesame seeds in the morning. On this auspicious day, the goddess Satī, radiant in complexion, was wedded to the soul of the universe with marriage mantras. On the third day, one should worship the Lord of the gods together with Satī, offering various fruits, incense, lamps, and food. The image is bathed with the five sacred products of the cow and with perfumed water, and Gauri, united with the moon-crested Śiva, is honored. Salutations are offered to Pātāla at the goddess’s feet, and to Śiva at the feet of Śiva. Uttering “Shivā” and “Jaya,” one worships the two ankles. Reciting “Triguṇa” for Rudra, “Bhavānī” for the shanks, “Shivā” for Rudreśvarī, and “Vijayā” for the knees, offerings are made to Harikeśa and to the thighs, with prayers for boons. To Īśā, the hips of the goddess are offered; to Śaṃkara, the waist; to Koṭavī, both flanks; and to the trident-bearer, the trident-wielding one. Maṅgalā is worshipped at the abdomen, and obeisance is made to the all-pervading Rudra and to Īśānī at the breasts. Śiva, embodiment of the Vedas, is honored; Rudrāṇī at the throat; the destroyer of Tripura, lord of all, and Anantā at both hands. The three-eyed Hara is worshipped at the arms, and the beloved of the fire of time at the ornaments, which are always seen as the abode of good fortune. Svāhā and Svadhā are honored at the mouth, and Īśvara, the trident-bearer, is invoked. Aśokamadhuvāsini is worshipped at the lips as the bestower of prosperity; Sthāṇu and Hara at the teeth; and finally, the beloved of the moon-faced one is honored, completing the ritual with reverence and devotion.