In the sacred tradition, there is a detailed and auspicious ceremony dedicated to the festival of trees. The ritual begins with a fire offering, where mustard seeds, barley, and black sesame are cast into the flames, using palāśa wood for fuel. On the fourth day, a festival is held, and once again, gifts are distributed according to each person's means. It is taught that one should offer whatever is most cherished, giving freely and without envy; to the teacher, a double portion should be given, and, after respectfully bowing, the teacher is to be dismissed. Whoever, with understanding and devotion, celebrates the festival of trees in this manner attains all their desires and enjoys endless rewards. Even if a single tree is established, it is said, that person will reside in heaven for thirty thousand years of Indra. One who saves beings—past and future—by nurturing them as one would trees, attains the highest perfection, reaching a state where rebirth is exceedingly rare. Further, those who listen to these teachings regularly, or have them recited, are honored by the gods and exalted in the world of Brahma. Now, let me tell you of another rite known to the wise, which grants all desired blessings: the Saubhāgya-śayana. In the ancient past, when the worlds—Bhū, Bhuvaḥ, Svar, and Mahas—were consumed by fire, the fortune of all beings gathered in one place and ascended to Vaikuṇṭha, where it rested upon the chest of Viṣṇu. After a long passage of time, in the next creation, when the world was enveloped in ego and filled with the primordial elements and the Supreme Person, a rivalry arose between Brahmā, the lotus-seated one, and Kṛṣṇa. From this conflict, a fierce, flame-like form appeared, terrifying as fire, and from the burning of Hari’s chest, the very essence of fortune emerged. This essence, seeking refuge, remained on Viṣṇu’s chest until it reached the earth’s surface. The wise Dakṣa, son of Brahmā, lifted it into the sky, and upon drinking it, it became the source of beauty and charm within him. Great strength and brilliance arose in Dakṣa, and what remained of the essence fell to the earth, dividing into eight parts. From these parts, seven bestowers of fortune were born among humanity: sugarcane, king of juices, peas, barley, and grains. In addition, through further transformation, cow’s milk, safflower, and saffron appeared, and the eighth form was salt—together known as the eight forms of fortune. That which Dakṣa, the knower of yoga and wisdom, drank became his daughter, known as Satī. Because she surpassed all worlds in grace, she was called Lalitā. Śiva, the bearer of the bow, married her, for she was the most beautiful in the three worlds. This goddess, full of fortune, grants both worldly enjoyment and liberation; by worshiping her with devotion, any man or woman may obtain their heart’s desire. Arjuna then asked, “How should one worship this world-sustaining goddess, O Janārdana? Lord of the universe, please tell me the procedure in detail.” In reply, it is taught that when spring arrives, on the third day of the bright fortnight, one should bathe in the morning with sesame seeds. On this very day, the goddess Satī, of radiant complexion, was wedded to the soul of the universe with sacred marriage mantras. On this third day, one should worship the Lord of the gods together with Satī, offering various fruits, incense, lamps, and food. After bathing the images with the five products of the cow and perfumed water, one should worship Gauri, united with the moon-crested Śiva. At the goddess’s feet, salutations are offered to Pātāla, and at Śiva’s feet, to Śiva; uttering “Shivā” and “Jaya,” the two ankles are worshipped. Reciting “Triguṇa” for Rudra, “Bhavānī” for the pair of shanks, “Shivā” for Rudreśvarī, and “Vijayā” for the knees, offerings are made to Harikeśa and, with the words “O bestower of boons, obeisance!” to the thighs. To Īśā, the hips are offered; to Śaṃkara, the waist; to Koṭavī, both flanks; and to the trident-bearer, the trident itself. To Maṅgalā, the abdomen is especially worshipped; to the all-pervading Rudra, obeisance is given, and to Īśānī, both breasts. To Śiva, embodiment of the Vedas, and to Rudrāṇī, the throat; to the destroyer of Tripura, lord of all; and to Anantā, both hands. To the three-eyed Hara, the arms are offered; to the beloved of the fire of time, the ornaments—as abodes of good fortune—are always worshipped; to Svāhā and Svadhā, the mouth; to Īśvara, the trident-bearer. To Aśokamadhuvāsini, the lips are worshipped as bestowers of prosperity; to Sthāṇu and Hara, the teeth; to the beloved of the moon-faced one, obeisance is offered. Salutations are made to Ardhanārīśa-Hara; to Asitāṅgī, the nose; to Ugrā, lord of the world; and to Lalitā, again, the eyebrows. To Śarva, the destroyer of cities; to Vāsavī, the hair; obeisance to Śrīkaṇṭhanāthā, and then the hair of Śiva is worshipped; to Bhīmograsamarūpiṇī, the head; and to the all-pervading one, obeisance is given. Having duly worshipped Śiva, the Saubhāgyāṣṭaka—a sacred offering of roasted rice, saffron, milk, and cumin—is placed before them. Along with these, king of spices, salt, and eight kinds of coriander are included. This collection, when offered, is called Saubhāgyāṣṭaka, the eightfold fortune. After offering these before Śiva, one should, at night, drink Śṛṅgodaka and also partake of the lotus of the earth. Again, in the morning, after bathing and reciting the proper mantras, one should worship a pair of Brahmin spouses with garments, garlands, and ornaments. With the Saubhāgyāṣṭaka and a pair of golden feet, may Lalitā be pleased; these should be offered to the Brahmin. For a whole year, on each third lunar day, those who desire all good fortune should observe this ritual with a pure and devoted mind. There are special rules regarding the offerings and mantras at the time of eating: in the month of Caitra, one should offer Śṛṅgodaka; in Vaiśākha, cow dung; in Jyeṣṭha, pure mandāra flowers and bilva leaves; in Śrāvaṇa, curd; and in Bhādrapada, water with kuśa grass. Thus, by following these sacred procedures with faith and devotion, one invokes the blessings of fortune, sustains the world, and draws near to the divine, fulfilling all desires and attaining the highest rewards.