In the ancient tradition, there exists a sacred rite for the consecration of trees, a ceremony performed with great reverence and care. First, seven kinds of grains are gathered, each accompanied by fragrant cloths and ointments, and these are placed in pots at the base of every tree. As the day draws to a close, the devotee worships and offers food, conducting the prescribed rites for the guardians of the worlds, such as Indra himself. This consecration is to be performed by the twice-born, and after the rituals, those adorned in white garments and golden girdles participate. A cow, excellent and rich in milk, bearing bronze vessels and golden horns, is released facing north from among the trees. With the consecration mantra, music, auspicious songs, and mantras from the Ṛg, Yajur, and Sāma Vedas, as well as Varuṇa mantras, the ceremony unfolds all around. Using the very pots placed earlier, the foremost Brahmins perform the ritual bathing. The sacrificer, now bathed and clad in white, proceeds to worship. All the priests, attentive and assembled, are honored with cows according to the devotee’s means, along with golden threads, bracelets, finger-rings, and sacred cords. Garments, bedding, utensils, and sandals are also given, and for four days, the trees are anointed with milk. A fire offering is made with ghee, barley, and black sesame seeds, using palāśa wood for the fire. On the fourth day, a festival is held. Gifts are given again, as before, according to one’s ability—whatever is most desired, it is offered freely, without envy. The teacher receives double the gifts, and the devotee bows and asks forgiveness. Whoever, wise and devoted, performs the festival of trees in this manner attains all desires and reaches an endless state. Likewise, whoever establishes a tree dwells in heaven for as many years as thirty-three thousand Indras, rescuing as many beings, past and future, as there are hairs on his body. Such a person attains the highest perfection, rarely achieved, and even those who listen to or cause these rites to be heard are worshipped by the gods and honored in Brahma’s world. For one without sons, trees themselves become as sons, and in holy places, these trees grant the benefit of offerings and rites. Therefore, even with effort, one should plant an ashvattha tree, for a single ashvattha grants the merit of a thousand sons, brings wealth, and removes sorrow. Each tree has its unique blessing: the plaksha tree grants the fruit of sacrifice, the ksheeri bestows long life, the jambu gives daughters, and the pomegranate gives wives. The ashvattha destroys diseases, the palasha bestows Brahmanhood, while the vibhitaka leads to the state of a departed spirit. The ankola increases the family line, the khadira brings health, and the sun is pleased with those who plant neem saplings. Among the trees, the god Shankara dwells in the shri, Parvati in the patala, apsaras in the shimshapa, and foremost gandharvas in the kunda. Servant classes reside in the timtidi, robbers in the vanjula, while sandalwood and jackfruit bestow merit and prosperity. The champaka grants good fortune, the karira protects another’s wife, the tala destroys offspring, and the bakula increases the family. The coconut gives many wives, the grapevine makes the body beautiful, the kola bestows pleasure, and the ketaki destroys enemies. Many other trees not mentioned here also grant benefits, and those who plant trees will attain lasting fame. Pulastya then spoke, promising to reveal another rite that grants all desires—the bed of fortune, as known to those learned in the Puranas. Long ago, when the worlds—earth, atmosphere, heaven, and the great realms—were consumed by fire, all fortune became concentrated in one place. This fortune reached Vaikuntha and rested upon the chest of Vishnu. In time, as creation began and the world was filled with the force of ego, rivalry arose between the lotus-seated one and Krishna. From the chest of Hari, a tawny form, terrifying as blazing fire, emerged, scorching Vishnu. This fortune, which had taken refuge on Vishnu’s chest, did not assume a liquid form until it reached the earth. Lifted from the sky by Daksha, the wise son of Brahma, it was drunk by him, becoming the cause of his beauty and charm. The great strength and radiance born from Daksha, the supreme lord, fell to earth as Śeṣa, and from this, eightfold manifestations arose. Seven auspicious plants were produced: sugarcane, king of trees, niṣpava, śāli rice, and dhānya grain. As transformations, cow’s milk, kusumbha, flowers, and salt as the eighth, these are called the eight auspicious things. What Daksha drank became his daughter, Satī, who surpassed all worlds in grace and is called Lalitā. Śiva, the wielder of the bow, married this goddess, the most beautiful in the three worlds. Lalitā embodies the fortune of the three worlds, granting both enjoyment and liberation. By worshipping her with devotion, any man or woman may attain their desires. Bhīṣma then asked Pulastya how to worship Lalitā and bring peace to the world. Pulastya replied: When the spring month arrives, on the third day, beloved by the people, one should bathe with sesame in the forenoon of the bright fortnight, thus beginning the sacred worship of Lalitā.