On the third day of the sacred observances, the king is to perform sacrifices to the guardians of the directions and to the Rudras, those mighty lords who preside over the quarters of the world. On the fourth day, his worship is directed to the celestial planets, and on the fifth, to the divine Aśvins, the twin gods of healing and dawn. He must also honor the deities who dwell along his path, as well as the sacred rivers and other divine beings. With devotion, he should offer oblations to the gods who reside in the heavens above, in the midspace, and upon the earth itself. As night falls, the king turns his worship to the hosts of spirits, to Vāsudeva and the other deities. He pays homage to Bhadrākālī and Śrī, and offers prayers to all the assembled gods, seeking their blessings and protection. Among these, he worships Vāsudeva, Saṅkarṣaṇa, Pradyumna, and Aniruddha; Nārāyaṇa, the lotus-born Brahmā, Viṣṇu, the fierce Nṛsiṃha, and Varāha, the boar incarnation. He offers reverence to Sūrya the sun, Soma the moon, Kuja, Candra, Jīva, Śukra, and Śanaiścara, the planetary deities. He remembers Rāhu and Ketu, Gaṇapati, Senānī, Caṇḍikā, Umā, Lakṣmī, Sarasvatī, Durgā, and the divine hosts led by Brahmāṇī. He calls upon the Rudras, Indra and his companions, Agni the fire god, the Nāgas, Tārkṣya, and all the other gods dwelling in the three worlds—heaven, midspace, and earth—praying that they may grant him victory. He beseeches them to crush his enemies in battle, accepting the offerings he has made, and proclaims that he, together with his sons, mother, and attendants, has taken refuge in their divine grace. Withdrawing from the rituals, he vows to offer an even greater tribute than before, should victory be granted. On the sixth day, the king performs the sacred victory bath, as in a royal anointing ceremony. On the day of departure, the seventh day, he worships Trivikrama, the Lord who strides across the universe. Using the prescribed mantras for nīrājana, he consecrates his weapons and vehicle, and with auspicious and victorious chants, he recites a special mantra: May the gods who dwell in heaven, the atmosphere, and on earth grant you long life; may you attain divine success, and may this journey be blessed. Having heard the invocation, “May all the deities protect,” the king prepares to set forth. He takes up his bow and arrows, reciting the mantra, “O bow of the serpent.” With the utterance of “nadviṇṇor,” he places his right foot at the mouth of the mountain, stepping forward in turn through thirty-two directions, beginning with the east. He mounts, in order, the elephant, the chariot, the horse, and the draught animals. Once mounted, he proceeds with music, careful not to look back. After traveling a krośa’s distance, he halts to worship the deities and honor the Brahmins, before continuing onward to foreign lands, ever vigilant in protecting his own army. At every stage, he is to perform the worship of the gods, never neglecting this sacred duty. He must not insult the people of the lands he passes through. Upon his victorious return to his own city, the king is to worship the gods and distribute generous gifts. On the second day, when battle is imminent, the king bathes the elephant, the horse, and other animals, and worships Narasiṃha, the man-lion form of Viṣṇu. At night, he worships the royal insignia—the umbrella, the weapons, and their attendant groups. In the morning, he again honors Narasiṃha, as well as all the vehicles and instruments of war, without exception. The priest observes the offerings; after making the fire sacrifice, he honors the Brahmins. Then, taking up his bow and arrows, the king mounts his elephant or other steeds and proceeds to the field. In a place hidden from the enemy’s sight, he arranges the formation of his troops. He engages the gathered soldiers, sometimes with a few, sometimes with the many, expanding or contracting the force as the situation demands. The “needle-point” formation is used for both small and large groups. The battle arrays are fashioned in the shapes of vital limbs and objects. Among the formations, there are those named Garuḍa, Makara, Chakra, and Śyena; also the half-moon, the thunderbolt, and the cart formation. The circular, all-auspicious, and needle formations are likewise described. Each formation is arranged in five parts: two wings, two sub-wings, and a central fifth division, which must always be present. Engagement may be with one or two divisions, and three divisions are to be established for protection. The king himself should never arrange the battle formation, for if the root is cut, destruction follows. He must not fight personally, but remain behind his army at a distance of a krosha. The breaking of the main force of the warriors is crucial—when it is broken, no further stand can be made. Warriors should not be arrayed too densely, lest their weapons clash, nor too sparsely, lest the formation be weak. To break the enemy’s ranks, one should use closely grouped troops, and likewise, the enemy will strive to protect their own close formations. A formation capable of breaking the enemy at will should be created. Four guards are assigned to protect each elephant’s feet. For a chariot, four horses are harnessed, and its warriors are covered in leather armor. Archers are paired with leather-armored men, who are placed at the front in battle. Behind them are more archers, then horses and chariots, and behind the chariots, elephants are stationed by the king. The proper arrangement of foot soldiers, elephants, and horses must be made with care. Brave men are placed at the front, showing only their shoulders. If a group of timid men is to be used to cause the enemy to flee, they are arrayed together, but never at the front. The brave who stand at the front inspire the timid; tall men, those with broad shoulders, and those whose eyes do not shift are given the front lines. Those who are closely united, quick to anger, fond of quarrels, always cheerful and delighted, and brave are known as those who desire battle. The tactics for elephants—including water supply and other needs—are described, as are the movements of weapons and the duties of the infantry, all for those who wish to break the enemy and protect their own army. Thus, the sacred procedures for worship, preparation, and battle are set forth, guiding the king and his forces to victory, ever under the watchful eyes of the gods.