In a sacred rite for the appeasement of the planets, a wondrous and auspicious anointing is invoked. The wives of the gods, trees, elephants, demons, hosts of apsaras, all weapons and arms, kings, and vehicles are called upon to bless and anoint the sacrificer. Likewise, medicinal herbs, jewels, divisions of time, rivers, seas, mountains, sacred places, clouds, and streams are entreated to anoint him, ensuring the fulfillment of all desires and purposes. The ritual unfolds with the sacrificer adorned in white garments, his body smeared with white fragrance. Eminent Brahmins bathe him with all manner of herbs and scents, sanctifying him for the rite. Together with his wife and attentive priests, the sacrificer offers worship through gifts and earnest effort, maintaining unwavering focus and devotion. Specific offerings are made to the planetary deities: a tawny cow and a conch are given to the Sun; a red draught animal to the Moon; a humped bull to Mars. Gold is gifted to Mercury; yellow garments to Jupiter; a white horse to the demon-guru; and a black cow to the son of the Sun. Iron is given to Rahu, and an excellent goat to Ketu. Each gift is equal in value, and the sacrificer presents them in gold, as prescribed. Alternatively, cows adorned with gold may be given to all, or simply gold, or whatever pleases the guru. Every gift is offered with the proper mantra, ensuring sanctity in all directions. The tawny cow is worshipped by all the gods, recognized as Rohini, divine and sacred, and invoked to grant peace. The conch, most auspicious and bringer of good fortune, held by Vishnu, is asked for peace. Dharma, in the form of a bull, is celebrated as the joy of the world and the abode of eight forms, beseeched for peace. The embryo of Hiranyagarbha—the golden seed of fire and giver of endless virtuous fruits—is honored for peace. Because yellow garments are dear to Vasudeva, their offering is made to Vishnu, seeking peace. Vishnu, in the form of a horse, born of nectar and bearing the Moon and Sun, is invoked for peace. The earth, the cow resembling Kesava, remover of all sins, is entreated for peace. The giver of all labors and implements, such as the plough, is called upon for peace. Established as an essential part of all sacrifices and the vehicle of Agni, peace is sought from these divine forms. The fourteen worlds reside in the limbs of cows, so prosperity is wished for in this world and the next. Because the bed of Keśava is never empty, the sacrificer prays that his own bed may never be empty in any birth. As all the gods are established in jewels, he asks that the giving of gems may bring him jewels from the gods. It is declared that no other gift equals even a sixteenth part of the gift of land, so peace is sought from the giving of land. Worship is to be performed with devotion, avoiding miserliness, offering streams of jewels, gold, garments, incense, garlands, and ointments. Whoever worships the planets according to this method attains all desires and, after death, is honored in heaven. If a planet causes suffering or is associated with one of little wealth, it should be worshipped with effort, and the wise should honor the others as well. Planets, cows, kings, and especially Brahmins, when worshipped, return worship; when disrespected, they burn. Just as armor protects against arrows, so peace shields against divine afflictions. Therefore, one seeking prosperity should not perform rites without proper gifts; a complete offering brings satisfaction even to one recipient. This perpetual ten-thousand oblation is established in the nine-planet sacrifice, in marriage, festival, and installation rituals. For unobstructed results and to avert distress in wondrous matters, the ten-thousand oblation is prescribed. Yet, listen now to the hundred-thousand oblation. The wise know the hundred-thousand oblation as granting all desires; it is dear to the ancestors, bestowing directly the fruits of enjoyment and liberation. Having obtained the strength of planets and stars and recited the Brahmin’s words, the wise should construct a pavilion to the northeast of the house. On the ground of a Rudra shrine or elsewhere, a square is made, facing north, ten or eight cubits in size, according to the rule. Carefully, a piece of land facing east and north is prepared for the pavilion. A beautiful altar is fashioned, square on all sides, with a yoni-mouth and level girdle. The girdle is four finger-breadths wide and of equal height, placed facing east and north, set up evenly all around. For the appeasement of all worlds, the rite for the nine planets is prescribed. If the pit is too small or too large, it brings many dangers; therefore, the appeasement pit should be properly filled. The offering of a hundred thousand oblations is said to be ten times greater than the ten-thousand, to be performed with care, with offerings and gifts. For the hundred-thousand offering, the pit should be two cubits wide and four cubits long, shaped like a womb and mouth, with three girdles. To the northeast, at a distance of three spans, a square area is prepared, facing east and north on all sides. The altar, as described by Viśvakarman, should be half the width in height, established for the installation of the gods, and surrounded by three embankments. Thus, in reverence and precision, the ritual unfolds, inviting prosperity, peace, and fulfillment of all desires, honoring the planets, deities, and all sacred powers.