Having performed the festival of trees, a wise person, after giving the teacher a double portion in gratitude, should bow humbly and ask forgiveness for any faults. One who celebrates this festival in such a manner, O king, fulfills all desires and attains the endless state. Likewise, anyone who, with wisdom, establishes even a single tree, gains merit beyond measure: he dwells in heaven for as many years as thirty-three thousand Indras, and liberates as many beings—past and future—as he has hairs on his body. Such a person achieves the highest perfection, a state rarely attained. Even those who simply listen to or cause others to hear this teaching are honored by the gods and revered in Brahma’s world. For those without sons, the trees themselves become as sons. In holy places, these trees yield the same benefit as offerings of rice-balls and other ancestral rites. Therefore, O king, even with great effort, plant an ashvattha tree; for one single ashvattha tree brings the merit of a thousand sons, bestows wealth, and removes disease. The ashoka tree dispels sorrow, the plaksha tree grants the fruit of sacrifice, and the ksheeri tree bestows long life. The jambu tree brings daughters, and the pomegranate grants wives. The ashvattha tree destroys diseases, while the palasha tree leads one to Brahmanhood. However, planting the vibhitaka tree leads to the state of a departed spirit. The ankola tree increases the family line, and the khadira tree brings health. The sun is always pleased with those who plant neem saplings. In the shri tree resides the god Shankara; in the patala tree, Parvati. The apsaras dwell in the shimshapa tree, and the foremost gandharvas in the kunda tree. The timtidi tree is home to the classes of servants, and the vanjula tree to robbers. Sandalwood and jackfruit bestow merit and prosperity. The champaka tree brings 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 bestows bodily beauty, the kola tree grants pleasure, and the ketaki tree destroys enemies. There are many other trees not mentioned here that also grant benefits. Those who plant trees will attain lasting fame. Pulastya then continued: “In the same way, O king, I will tell you of another sacred act that fulfills 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 the fortune of beings became concentrated in a single place. This fortune made its way to Vaikuntha and took refuge on the chest of Vishnu. Then, at the time of creation, when the world was filled with the force of ego, along with Pradhana and Purusha, and as rivalry arose between the lotus-seated Brahma and Krishna, a form appeared from the chest of Hari. She was tawny in color, terrifying like a blazing fire, and scorched even Vishnu’s chest. That fortune, having resided on Vishnu’s chest, did not assume a liquid form until it reached the earth. Lifted from the sky by the wise Daksha, the son of Brahma, he drank it, and it became the source of his beauty and charm. The great radiance and strength that arose from Daksha, the supreme lord, fell to the earth as Śeṣa, and from it, eightfold manifestations came forth. From these, seven auspicious plants appeared: sugarcane, the king of trees, niṣpava, śāli rice, and dhānya grain. As further transformations, cow’s milk, kusumbha, and flowers arose, with salt as the eighth—these are known as the eight auspicious things. That which Daksha, skilled in yoga and knowledge, once drank became his daughter, who is called Satī. Because she surpassed all worlds in grace, she is known as Lalitā. The wielder of the bow, Shiva, married this goddess, the most beautiful in the three worlds. She embodies the fortune of the three worlds and grants both enjoyment and liberation. Worshipping her with devotion, there is no desire that a man or woman cannot obtain. Bhīṣma then asked, “O sage, tell me how to worship Lalitā, and by what means peace is brought to the world.” Pulastya replied: “When spring arrives, on the third day of the bright fortnight, beloved by all, one should bathe with sesame in the forenoon. On that day, the goddess Satī, of radiant complexion, was wedded to the soul of the universe with sacred mantras. On this day, one should worship the Lord of the Universe together with her, offering various fruits, lamps, incense, and food. After bathing the image with the five products of the cow and fragrant water, one should worship Gaurī, adorned with the crescent moon. One should bow to Pāṭalā and to the feet of the goddess and Śiva, reciting ‘To Śivā,’ and to Jayā at both ankles. Recite ‘To Tryambaka’ for Rudra and ‘To Bhavānī’ for both shanks, ‘To Rudreśvara’ for the head, and ‘To Vijayā’ for the knees. For the thighs, recite ‘To Harikeśa,’ and offer obeisance to the bestower of boons; for the waist, ‘To Īśā,’ ‘To Rati,’ and ‘To Śaṃkara’ for Śaṃkara. For both sides of the abdomen, offer to Koṭavī, the wielder of the trident, and Maṅgalā, saying, ‘Obeisance to you.’ To Sarvātmā, obeisance; to Rudra, and to Īśānī for both breasts; to Śiva, the soul of the Vedas, and to Rudrāṇī, worship the throat. To the slayer of Tripura, to the Lord of the Universe, to Anantā for both hands; recite ‘To the three-eyed one’ for Hara, and offer to the beloved of the fire of time for the arms. Always worship the ornaments as the abode of fortune; to Svāhā and Svadhā for the mouth, and to Īśvara for the wielder of the trident. In this way, with reverence and devotion, the goddess and her consort are to be honored, bringing peace and fulfillment to all.