Having bathed thoroughly and with a pure mind, one should set the sacred object facing north, immersed in water, and perform the ritual using the Atharvaṇa mantra. Again, the Māyā mantra is to be recited in the same way. After placing the object and returning to the pavilion, the practitioner should recite the mantra "āpohiṣṭha," worship the gathered assembly, and then offer oblations in all directions. O best of kings, offerings are to be made for four days, with the ritual of the fourth day performed with due attention, and gifts distributed according to one’s means. All sacrificial vessels and implements should be prepared and then divided equally among the officiating priests. The pavilion itself is also to be divided once more. A golden vessel and a bed should be presented to a Brahmin. Then, according to one’s ability, a thousand Brahmins—or if not possible, eight hundred, fifty, or even twenty—should be fed. This, as told in the Purāṇas, is the procedure for the consecration of tanks. The very same method is prescribed for wells, reservoirs, and lotus ponds, as well as for their consecration. For temples and garden grounds, however, there are special mantras to be used. This entire procedure, as prescribed by the Self-born, should be performed according to one’s capacity. For smaller undertakings, the rite is to be performed like a single-fire sacrifice by those who are free from miserliness. Water present during the rainy season is regarded as equal in merit to the Agniṣṭoma sacrifice. In the autumn season, water yields the stated fruits; in winter and the cold season, it brings the results of the Vājapeya and Atirātra rites. In spring, water is said to equal the merit of the Aśvamedha sacrifice, and in summer, it surpasses even the Rājasūya. O great king, whoever, with a pure mind, performs these special duties upon the earth attains the pure abode of Brahmā and enjoys countless ages in heaven. Roaming through many worlds, enjoying celestial realms and pleasures with heavenly women for two parārdhas, such a one ultimately attains the supreme abode of Viṣṇu through the power of yoga. At this point, Bhīṣma asked, “O Brahman, explain in detail the procedure for planting trees, and by what method wise men should perform the planting of trees. Also, tell me about the worlds remembered for those who do so.” Pulastya replied, “O Lord of the world, I shall explain the procedure for trees, and likewise for garden grounds. All is to be done as in the consecration of tanks: the arrangement of officiating priests, the pavilion, and the teacher should be as before. The Brahmins should be worshipped in the same way, with gifts of gold, garments, and ointments, and sprinkled with all medicinal waters, adorned with curds, unbroken grains, and ornaments. The trees should be decorated with garlands and wrapped in cloth. For all the trees, an ear-piercing rite is performed with a golden needle. Collyrium should also be applied, using a golden stick. Seven or eight fruits, cleansed at the proper time, should be prepared. For each tree, offerings should be placed at the altar, with the finest incense—guggulu—burned in copper vessels. Seven kinds of grains, fragrant cloths, and ointments are to be placed at the base of every tree, and pots set there as well. After worshipping and, at the end of the day, making the food offering, the prescribed rites for the guardians of the worlds, such as Indra, should be performed. Thus should the consecration of the trees be performed by the twice-born. Then, those present, clad in white garments and golden girdles, should release a cow, excellent and rich in milk, with bronze vessels and golden horns, facing north from among the trees. With the consecration mantra, accompanied by music and auspicious songs, and with mantras from the Ṛg, Yajur, and Sāma Vedas, as well as Varuṇa mantras, all around at that time, the foremost Brahmins should perform the bathing with those very pots. The sacrificer, bathed and clad in white, should then offer worship. All the priests, attentive and assembled, should be honored with cows according to means, with golden threads, bracelets, finger-rings, and sacred cords. With garments, bedding, utensils, and sandals, the anointing with milk should be performed for four days. A fire offering should be made with ghee, barley, and black sesame seeds; palāśa wood is best for the fire. On the fourth day, there should be a festival. Gifts should again be given there, as before, according to one’s ability—whatever is most desired, given freely and without envy. The teacher should receive a double gift, and one should bow and ask forgiveness. Whoever, being wise, performs the festival of trees in this manner attains all desires and reaches the endless state. And, O king of kings, whoever establishes a tree in this way dwells in heaven for as many years as thirty-three thousand Indras, and rescues as many beings, past and future, as the number of hairs on his body. He attains the highest perfection, difficult to reach again. Whoever always listens to or causes this teaching to be heard is worshipped by the gods and honored in Brahmā’s world. For one without sons, trees themselves become as sons. In holy places, such trees grant the benefit of offerings of rice-balls and other rites. Therefore, O king, even with effort, plant an ashvattha tree. That one tree will bring you the merit of a thousand sons. The ashvattha tree brings wealth, and the ashoka tree removes sorrow. The plaksha tree is said to grant the fruit of sacrifice, the ksheeri tree bestows long life, the jambu tree gives daughters, and the pomegranate gives wives. The ashvattha tree destroys diseases, the palāśa tree bestows Brahmanhood, and the vibhitaka tree leads to the state of a departed spirit. The ankola tree increases the family line, the khadira tree brings health, and the sun is always pleased with those who plant neem saplings.