When a person faithfully performs the śrāddha rites, he is blessed with the excellence of sons, good fortune, prosperity, prominence, and auspiciousness. Such a one enjoys health, fame, freedom from sorrow, and attains the highest state. By properly conducting the śrāddha, he secures for himself a long life, horses, and all other blessings described. The gifts of clothes and other offerings made during the rites truly bring satisfaction to the performer, O twice-born. Just as a loving grandfather bestows a kingdom upon his descendants out of affection, so too do these rites yield abundant rewards. Thus concluded the ninety-ninth chapter, detailing the śrāddha rites as taught by Yājñavalkya, in the Ācārakāṇḍa of the great Purāṇa called Śrī Garuḍa. Now, listen to the signs of one afflicted by Vināyaka. Such a person becomes dispirited; his undertakings fail, and his gatherings are disrupted without any apparent cause. He is unable to perform the prescribed ritual bath on auspicious days. His head is anointed with all manner of herbs and fragrances. To remedy this, one should place clay, yellow pigment, perfumes, and guggulu in water. This preparation should be set on a fortunate seat, specifically upon a red hide from an unyoked animal. With this mixture, the person is anointed, accompanied by prayers that the purifying forces may cleanse him. Invoking the blessings of Bhaga, Indra, Vāyu, and the Seven Sages, fortune is sought for the afflicted. The waters are called upon to remove all harm from the forehead, ears, and eyes. Kuśa grass is offered on the head with the right hand. The ritual includes the gourd and the prince, with the utterance of 'svāhā'. Both cooked and uncooked rice, as well as gruel, are used; root vegetables, fried cakes, sweet cakes, and garlands of uṇḍeraka are also offered. Having gathered all these items, they are placed on the ground and then upon the head, along with dūrvā grass, mustard flowers, and finally with the hope for the birth of a son. With heartfelt prayer, one entreats the Goddess: “Grant me beauty, grant me fame, grant me fortune!” After completing these rites, Brāhmaṇas are to be fed, adorned in white garments and anointed with ointments. Thus, one who is devoted to the worship of the Sun attains the best results from his actions. Thus ended the hundredth chapter, which described the Ganapati ritual as told by Yājñavalkya. Now, hear of those who desire prosperity, peace, or who are troubled by the influence of planets—the Sun, Moon, Mars, Mercury, and Jupiter. For each, images should be fashioned from copper, bronze, crystal, red sandalwood, and gold. The colors associated with them are red, white, red again, yellow, yellow, white, and black. These planetary images are to be installed for worship and drawn upon cloth. Garments of gold and fine flowers are offered, along with fragrant substances, armlets, incense, and guggulu. The gods have drawn forth Agni, just as the summit of the heavens is drawn forth. O Bṛhaspati, let all these offerings be made, for all is produced from food. For the ritual, use arka, palāśa, khadira, apāmārga, and pippala woods. The offerings should be prepared with honey, clarified butter, and curds. Curd-rice, sacrificial cakes, various meats, and diverse foods are also used as offerings. Among the gifts to be given are a cow, a conch, a cart, gold, cloth, and a horse. These, together with the planets, are always to be honored, for from them arise blessings such as kingship and other attainments. Thus concluded the one hundred and first chapter, describing the pacification of the planets as taught by Yājñavalkya. Now, let me describe the stage of life of the forest-dweller, as the great sages listen. The forest-dweller remains celibate, maintains the sacred fire, is devoted to worship, and possesses great patience. He satisfies his dependents and, being self-controlled, bears matted hair, beard, and body hair, living a life marked by austerity and devotion.