O best of sages, listen as I recount the sacred rite as described in the ancient verses. First, the worshipper prepares to invoke a great assembly of divine powers. Prajāpati, the lord of creatures, and the serpents are called forth, along with Brahmā, the secondary deities, Vināyaka, the remover of obstacles, the fierce Durgā, Vāyu the wind-god, and Ākāśa, the ether. The Aśvinī Kumāras, celestial twins, are also invoked, each accompanied by the sacred vyāhṛtis—utterances of power. In meditation, the worshipper envisions the Sun, glowing red, together with the red planet Mars; the Moon and Venus shine forth in dazzling white; Mercury and Jupiter appear a tawny gold; Saturn and Rāhu are cloaked in black; while Ketu and his following are seen as smoky apparitions. To honor these deities, offerings of colored powders, beautiful garments, and fragrant flowers are presented, and incense is placed above. The wise arrange a splendid canopy adorned with fruits and blossoms overhead, creating an atmosphere of sanctity and delight. Each planet and deity receives a fitting offering: sweet rice is dedicated to the Sun; clarified butter rice pudding to Soma, god of the Moon; wheat cakes to Mars; and milk rice to Mercury. Jupiter is honored with curd rice, Indra with clarified butter rice, Saturn with rice and pulses, Rahu with goat meat, and the comets with colored rice. All are worshipped with an array of delicious foods. To the northeast, a special place is prepared, graced with curd, unbroken grains, mango leaves, fruits, and pairs of garments. There, a flawless pot, inlaid with five gems and five metals, is set and Varuna, lord of waters, is invoked to reside within. All rivers, beginning with the sacred Ganges, are called to be present, as are the oceans, lakes, and the confluences found at the meeting of elephants, horses, roads, anthills, ponds, and cow pastures. Earth from these holy places, mixed with medicinal waters, is brought for the ritual bath of the sacrificer, ensuring purity and auspiciousness. May all the world’s waters—oceans, rivers, lakes, and streams—assemble for the sacrificer, bringing with them the destruction of all sin. Thus, O foremost sage, the immortals are invoked, and the offering begins with clarified butter, barley, rice, sesame, and other grains. The sacred fire is fed with fuel sticks from arka, palāśa, khadira, apāmārga, pippala, udumbara, śamī, dūrvā, and kuśa, each in their proper order. For each type of stick, either eight hundred or twenty-eight are offered, each anointed with honey, clarified butter, and curd. The wise prepare these sticks, always measuring a span, ensuring they are free from knots, branches, or leaves. To each deity, the knower of truth offers the sticks separately, reciting the appropriate mantra for each. Again, offerings of clarified butter and cooked food are made, and after chanting mantras and making ten oblations, the ritual is completed with sacred utterances. The foremost Brahmins, facing north or east, offer the cooked foods, each with their respective mantras. When these offerings are properly made, the ritual proceeds: to the Sun, the mantra “ākṛṣṇeti” is recited; to Soma, “āpyāyasveti”; and for the Earth, “agnirmūrdhā divo mantra.” For the son of Soma, the mantra “agne vivasvaduṣasa” is chanted; for Brihaspati, “paridīyā ratheneti” as taught by the sages. For Venus, “śukraṃ te anyad” and also “śanaiścarāya” are recited, followed by the mantra “śaṃ no devī.” For Rahu, the prescribed mantra is “kayā naścitra ābhuvat,” and for Ketu, mantras for the pacification of the Ketus are spoken. Rudra is worshipped with “ā vo rājeti,” and Umā with “āpo hi ṣṭha” and “syoneti,” as is the Lord. For Viṣṇu, “viṣṇoridaṃ viṣṇuriti” is recited; for the Self-born Lord, “tamīśeti”; and for Indra, “indram iddevatāteti,” with further oblations offered to him. To Yama, the mantra “cāyaṃ gaur” is prescribed; for Kāla, “brahma jajñānam” is praised. For Citragupta, “ājñātam” is known to the learned, and for Agni, “agniṃ dūtaṃ vṛṇīmaha.” For Varuṇa, “ud uttamaṃ varuṇam” is recited for the waters, and for the earth, “bhūmeḥ pṛthivyantarikṣam.” Viṣṇu is again invoked with “sahasraśīrṣā puruṣa,” and Śakra with “indrāyendo marutvata.” The goddess is honored with “uttānaparṇe subhage,” and Prajāpati with “prajāpatiḥ.” The serpents are appeased with “namo 'stu sarpebhya,” and Brahmā with “eṣa brahmā ya ṛtvigbhya.” Vināyaka is invoked with “ānūnam,” Durgā with “jātavedase sunavāma.” Āditya and Ākāśa are honored with “pratnasya retasa,” and Vāyu with “krāṇā śiśurmahīnāṃ.” The Aśvins are called with “eṣo uṣā apūrvyā,” and the final oblation is made to the head with the mantra “diva.” At the end of the homa, with the consecration mantra, accompanied by music and auspicious songs, a full pot is used, and the sacrificer, facing east or north, is ready for the sacred bath. Four Brahmins, themselves flawless, adorned with golden garlands and ornaments, perform the bathing. May the gods themselves consecrate the sacrificer: Brahmā, Viṣṇu, Maheśvara, Vāsudeva, Lord of the Universe, Saṃkarṣaṇa, the mighty Pradyumna, and Aniruddha—may they grant victory. May Ākhaṇḍala, Agni, the Blessed Lord, Yama, Nirṛti, Varuṇa, Pavana, the Lord of Wealth, Śiva, Brahmā, Śeṣa, and the guardians of the directions protect the sacrificer. May fame, fortune, fortitude, intelligence, nourishment, faith, action, thought, wisdom, modesty, beauty, peace, satisfaction, and progress—the mothers, the wives of Dharma—assemble and consecrate the sacrificer. May the planets—Sun, Moon, Mars, Mercury, Jupiter, Venus, Saturn, Rahu, and Ketu—who have been propitiated, anoint him. And finally, may the gods, demons, gandharvas, yakshas, rakshasas, serpents, sages, ascetics, cows, and divine mothers also join in this sacred anointing, bestowing their blessings in full measure.