Hear now, O noble one, of a sacred rite honoring Rohiṇī and the moon, as revealed in the ancient tradition. The devotee begins by crafting an image of Rohiṇī and the moon from gold, the moon measuring six fingers in size, and Rohiṇī four. The moon’s image is adorned with eight lustrous pearls, and for the eyes, it is veiled with a pure white cloth. This golden pair is placed upon a pot of milk, which is itself set within a bronze vessel filled with grains of rice. In the morning, with the recitation of mantras, the offering is made, accompanied by more rice and sweet sugarcane fruit. In addition, a white cow with a golden face and silver hooves is presented, complete with cloth and vessel, and a beautiful conch shell is also given. A brāhmaṇa couple, adorned with ornaments and embodying virtue, are chosen to represent the moon and his beloved wife. The devotee then prays, “As Rohiṇī never departs from the bed of Kṛṣṇa in the form of the moon, so may my union with prosperity remain unbroken. Just as you, O moon, bestow supreme bliss and liberation upon all, may enjoyment, liberation, and unwavering devotion to you always be mine.” This rite, O pure-hearted one, is supreme for those who fear the bonds of worldly existence and seek liberation; it brings beauty, health, and long life. The ancestors cherish this ritual dearly. Whoever performs it becomes, for seven hundred cycles, a lord of the three worlds, attains the lunar realm, and, shining like lightning, is freed. A woman, or one representing Rohiṇī, who performs this moon-bed rite, also gains its fruits, and rebirth becomes difficult for her. Whoever recites or listens to this worship of Madhumathana, praising the moon and offering even the mind, is honored by the hosts of immortals in the abode of Śauri. Now, the descendant of Ravi spoke to Viṣṇu, the Lord who dwells in the waters, asking: “In ponds, gardens, wells, reservoirs, and lotus pools—in these sacred places and in the temples of the gods, who are the officiating priests, O Master? What kind of altar should be constructed? Tell me, I pray, of the proper time, direction, place, the teacher, and the best materials for this rite—explain everything in detail.” Viṣṇu replied, “Hear, O king of mighty arms, the procedure concerning tanks and the like, as related in the Purāṇas and recited by those learned in the Vedas. One should choose an auspicious day in the bright fortnight, after the sun begins its northern course, and as declared holy by the Brāhmaṇas, to perform this rite. The altar should be made near the tank, in land sloping east or north, pure and square, four cubits on each side. The pavilion around it should be sixteen cubits square, with three trenches, each a cubit wide, surrounding the altar. There may be nine, seven, or five trenches—no more—each a span wide, and the central pit (yoni) should be six or seven fingers across. Let there be seven trenches, each with three raised embankments, all of uniform color, adorned with banners and flags. The pavilion should have doors in every direction, made from branches of the aśvattha, udumbara, plakṣa, and vaṭa trees. Appoint eight auspicious priests, eight doorkeepers, and eight Veda-reciting Brāhmaṇas. The chief priest must be a foremost Brāhmaṇa, marked by all auspicious signs, skilled in mantras, self-controlled, and of noble family and conduct. In each trench, place water vessels, sacrificial implements, and a fan of white yak-tail, all within a broad copper vessel. Prepare offering vessels of various colors for each deity, and let the teacher thoughtfully arrange them upon the ground. The sacrificial post should be three cubits high, made from a saline tree, or proportionate to the sacrificer’s measure, for one who desires prosperity. There should be twenty-five priests, adorned with gold ornaments—golden earrings, armlets, and bracelets. They should also have rings, sacred threads, and various garments. The teacher must honor them all equally, giving twice over, along with bedding and whatever else is dear to himself. At the beginning, obtain a golden tortoise and makara, a silver fish and drum, a copper crab and frog, and an iron crocodile. The priests, clad in white garlands and garments, anointed with fragrant white unguents, are bathed with all medicinal waters by the learned Brāhmaṇas. Then, the sacrificer, with his wife, sons, and grandsons, approaches the western door and enters the sacrificial pavilion. Amid auspicious sounds and the resonance of drums, the knower of sacred principles swiftly creates a five-colored mandala. Next, a wheel with sixteen spokes, a lotus at its center, four faces, and four sides all around, beautifully circular in the middle, is formed above the altar. Upon this, the wise one places the planets and guardians of the worlds in all directions, according to the mantras. In the center, the tortoise and other figures are established, invoking the Varuṇa mantra, and Brahmā, Shiva, and Viṣṇu are also installed. Vināyaka and lotus-born Ambikā are placed, and, for the peace of all worlds, the host of spirits is included. Consecration is performed with offerings of flowers, food, and fruit, and the water-filled pots are draped with cloths. The doorkeepers are adorned with flowers and scents, instructed in recitation, and honored by the teacher. The Rig Veda reciters are seated in the east, the Yajur Veda reciters in the south, the Sāma Veda reciters in the west, and the Atharva Veda reciters in the north. The sacrificer, facing north, sits to the south and instructs the purified ones to perform the rite anew. The mantra-chanters, skilled in recitation, are commanded to stand, and after their instruction, the knower of mantras sprinkles them all, and the sacred fire, with holy water—thus is the rite performed according to tradition.