In the glorious springtime, it is said that water present equals the merit of the grand Aśvamedha sacrifice; in the heat of summer, water surpasses even the famed Rājasūya. O great king, those who perform such noble duties upon earth, with minds purified to the utmost, attain the pure abode of Brahmā and enjoy countless ages in heavenly realms. Roaming through many worlds, delighting in celestial pleasures for two parārdhas with heavenly companions, they ultimately reach the supreme abode of Viṣṇu through the power of yoga. Bhīṣma then addressed Pulastya, “O Brahman, please explain in detail the procedures for planting trees, and by what method wise men should undertake this sacred task. Also, tell me about the worlds associated with such deeds.” Pulastya replied, “I will explain the procedure for trees, and likewise for garden grounds. O Lord of the world, all should be done as in the consecration of tanks: arrange officiating priests, pavilions, and a teacher of that kind. One should honor the Brahmins with gifts of gold, garments, and ointments, sprinkling them with all medicinal waters, and adorning them with curds, unbroken grains, and ornaments. The trees themselves should be decorated with garlands and wrapped in cloths; for each, ear-piercing is performed with a golden needle. Collyrium is given with a golden stick, and seven or eight fruits, cleansed in due time, are prepared. For every tree, offerings are placed at the altar; the finest incense, guggulu, is set in copper vessels. Seven kinds of grains, fragrant cloths, and ointments are placed in pots at the base of each tree. After worshipping and offering food at day’s end, rites for the guardians of the worlds, such as Indra, are performed. Thus should the consecration of trees be performed by the twice-born. Those participating wear white garments and golden girdles. A cow, excellent and rich in milk, adorned with bronze vessels and golden horns, is released facing north from the midst of the trees. Then, with consecration mantras, music, and auspicious songs, accompanied by verses from the Ṛg, Yajur, and Sāma Vedas, as well as Varuṇa mantras, the ceremony unfolds. Using those very pots, the foremost Brahmins perform the ritual bathing; the sacrificer, bathed and clad in white, then offers worship. All priests, attentive and assembled, are honored with cows according to means, with golden threads, bracelets, finger-rings, and sacred cords. Garments, bedding, utensils, and sandals are gifted, and for four days, anointing with milk is performed. A fire offering is made with ghee, barley, and black sesame seeds; palāśa wood is best for the fire. On the fourth day, a festival is held. Gifts are given again, according to ability, whatever is most desired, free from envy. Double is given to the teacher, and the sacrificer bows and asks forgiveness. Whoever, being wise, performs the festival of trees in this manner attains all desires and reaches the endless state. O king of kings, whoever establishes a tree likewise dwells in heaven for as many years as thirty-three thousand Indras, and rescues as many beings, past and future, as the number of his own body hairs. Such a person attains the highest perfection, difficult to reach again; whoever listens to or causes these teachings to be heard is worshipped by the gods and honored in Brahma’s world. For one without sons, trees themselves become as sons. In holy places, those 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 perform the merit of a thousand sons for you; the ashvattha tree brings wealth, while the ashoka tree removes sorrow. The plaksha tree grants 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 palasha tree bestows Brahmanhood; but planting the vibhitaka tree leads to the state of a departed spirit. The ankola tree increases the family line, the khadira tree brings health; the sun is always pleased with those who plant neem saplings. In the shri tree dwells the god Shankara, in the patala tree Parvati; in the shimshapa tree are the apsaras, and in the kunda tree the foremost gandharvas. In the timtidi tree are the classes of servants, and in the vanjula tree are robbers; sandalwood and jackfruit bestow merit and prosperity. The champaka tree grants good fortune, the karira tree protects another’s wife; the tala tree destroys offspring, and the bakula tree increases the family. The coconut tree gives many wives, the grapevine beautifies the whole body; the kola tree bestows pleasure, and the ketaki tree destroys enemies. In this way, other trees not mentioned here also grant benefits; those who plant trees will attain lasting fame. Pulastya continued, “In the same way, I will tell you of another act which grants all desires—the bed of fortune, as it is known to those learned in the Puranas. Long ago, when the worlds—earth, atmosphere, heaven, and the great realms—were burned, all fortune of beings became concentrated in one place. All that fortune reached Vaikuntha and remained on the chest of Vishnu. Then, after some time, at the dawn of creation, when the world was filled with the force of ego, along with Pradhana and Purusha, and rivalry grew between the lotus-seated one and Krishna, a form, tawny in color, arose—terrifying like a blazing fire. From the chest of Hari, scorched by her, that fortune emerged.