For three hundred and seven kalpas, one who has performed great merit may ascend to the lordship of the three worlds. After this, they attain the world of the moon—a realm from which return is exceedingly difficult, so elevated is its state. Similarly, a woman who observes the sacred Rohini-moon bed ceremony is granted this same rare reward, entering that lofty lunar world where the soul’s return is rare. Moreover, anyone who, with devotion, recites or listens to the worship of Madhumathana—Vishnu, the slayer of Madhu—especially when accompanied by hymns in praise of the moon, and who offers their mind fully to this worship, will enter the abode of Shauri. There, they are honored by throngs of gods, revered and exalted. At this point, Bhishma, ever eager for knowledge, inquires, “O Brahmana, please tell me the proper procedure for conducting worship in tanks, gardens, wells, reservoirs, and lotus ponds, especially in the temples of the gods. Who are the officiating priests in such rituals? What kind of Brahmins should be chosen? What should the altar be like? What gifts are appropriate, and what strength, timing, place, and teacher are required? What materials are suitable? Kindly explain everything in detail.” Pulastya, the wise sage, responds to Bhishma, “Listen, O mighty king, to the correct procedure for such rites performed at tanks and similar places. This legend is recited in the Puranas. The ritual should be undertaken during an auspicious fortnight, particularly when the sun is in its northern course. On a day declared holy by Brahmins, after reciting sacred verses, and in a place free from inauspicious influences near the tank, the preparations begin. The altar must be square, four hands in size, and four-faced. The pavilion surrounding it should measure sixteen hands and also have four faces. Around the altar, dig trenches a cubit wide, forming three raised girdles—these may be nine, seven, or five in number, all straight-edged. The yoni, or central cavity, should be a span in size and six or seven fingers wide; the trenches should be a hand’s breadth, and the girdles raised above the ground. Everything should be of the same color, adorned with flags and banners, and constructed from the branches of sacred trees: ashvattha, udumbara, plaksha, and banyan. Entrances should be made on all sides of the pavilion. At each entrance, eight auspicious officiating priests and eight doorkeepers are to be stationed. Eight Brahmins, skilled in the Vedas, bearing auspicious marks, well-versed in mantras, and self-controlled, are to recite the scriptures. Appoint excellent twice-born men of noble lineage and conduct. In the trenches surrounding the altar, place water pots and the implements needed for the sacrifice. Prepare a clean seat, a fan, and a broad copper vessel. Various offerings should be arranged for each deity. The wise teacher, after consulting with the sacrificer, should place the sacrificial post—a cubit high and made from a milky tree—upon the ground. If one desires prosperity, the post may be sized according to the sacrificer’s measure. Twenty-five priests, adorned with gold ornaments, are to be appointed. Gifts of golden earrings, armlets, bracelets, rings, and various garments should be given to the priests. All should receive equal gifts, but the teacher must be given twice as much, along with items pleasing to the sacrificer’s own heart, a bed, and a parasol. Arrange for a golden tortoise and crocodile, a silver fish and drum, a copper pot, a frog, a crow, and a porpoise. Once all these are procured, the sacrificer, garlanded and clothed in white, and anointed with white sandal paste, should be bathed in all medicinal waters by those learned in the Vedas. The sacrificer, joined by his wife, sons, and grandsons, should approach the western entrance and enter the sacrificial pavilion, accompanied by auspicious sounds and the beating of drums. Within, the one skilled in ritual should create a sacred mandala using colored powders of five hues, forming a sixteen-spoked wheel with a lotus at its center, four-faced. Around this, draw a square, and in the middle, a beautiful circle. Over the altar, install representations of the planetary deities and the guardians of the worlds. All these should be placed in their proper directions with accompanying mantras. In the center, consecrate a water pot with the Varuna mantra. In this sacred space, establish the images of Brahma, Shiva, Vishnu, Vinayaka (Ganesha), Kamala (Lakshmi), and Ambika (Parvati). For the peace of all worlds, install hosts of beings, offering them flowers, food, and fruits, thus completing the consecration. The pots filled with jewels should be wrapped in cloth, and the doorkeepers around the pavilion adorned with flowers and fragrances. Address the assembled priests, saying, ‘Perform the sacrifice,’ and honor the teacher. Place the Rig Veda chanters in the east, the Yajur Veda chanters to the south, the Sama Veda chanters in the west, and the Atharva Veda chanters to the north. The sacrificer should sit facing north, to the south of the altar. Again, instruct the priests, ‘Perform the sacrifice,’ and tell the reciters, ‘Remain standing,’ as the supreme mantra is chanted. Having thus instructed all, the one skilled in mantras kindles the sacred fire, offering oblations with mantras—pouring ghee and placing wood upon the flames. Priests offer oblations in all directions, as do the Varuna priests. Offerings are also made to the planets, to Indra, and to Ishvara according to the rules. The Maruts, guardians of the worlds, and Vishvakarma are honored, and hymns for peace, for Rudra, for purification, and for auspiciousness are recited. The Rig Veda chanter in the east recites the Purusha hymn, as well as the Shakra, Rudra, Soma, Kaushmanda, and Jatavedas hymns. The Yajur Veda chanters in the south recite the Solar hymn, the Viraja, the Purusha hymn, the Suparna, and the Rudra Samhita. The Sama Veda chanters sing the Shaishava, Panchanidhana, Gayatra, and Jyestha Sama hymns, along with the Vamadeva, Brihat Sama, Raurava, and Rathantara hymns. They also sing the vows of cows, the Vikīrna, the Rakshoghna, and the Yama hymns at the western entrance. Thus, with every detail observed, the sacred ritual is performed, inviting the blessings of the gods and the peace of all worlds.