In reverent supplication, the seeker addresses Dharma, who appears as a bull and brings joy to the world, embodying the eight forms. With folded hands, the seeker prays, “O Dharma, grant me peace.” The seeker recognizes Dharma as the embryo of Hiranyagarbha, the golden seed of fire, the giver of endless virtuous fruits, and again entreats for peace. Turning to Vasudeva, the devotee recalls that the pair of yellow garments is dear to him, and having offered them to Vishnu, asks for peace. Vishnu, in the form of a horse, born of nectar and always bearing the Moon and Sun, is invoked: “Therefore, grant me peace.” The devotee acknowledges Vishnu as the entire earth, the cow resembling Kesava, who removes all sins, and prays for peace. All labors and implements, such as the plough, are under Vishnu’s control; thus, peace is sought. Since Vishnu is established as an essential part of all sacrifices and is the vehicle of Agni, the devotee again asks for peace. The devotee reflects that the fourteen worlds reside in the limbs of cows, and so wishes for prosperity in this world and the next. Because the bed of Keśava is never empty, the devotee prays that their own bed may never be empty, in every birth. Just as all the gods are established in all jewels, the devotee hopes that the gods will grant them jewels by the giving of gems. The gift of land surpasses all other gifts, not even equaled by a sixteenth part; thus, peace is sought from the giving of land. The devotee is instructed to worship with devotion, avoiding miserliness, offering streams of jewels, gold, and garments, as well as 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 belongs to one of little wealth, it should be worshipped with effort, and the wise should honor all planets. Planets, cows, kings, and especially Brahmins, when worshipped, worship in return; when disrespected, they burn. Just as armor protects against arrows, so peace shields against divine afflictions. Therefore, one seeking prosperity should never perform rites without a proper gift; a complete offering brings satisfaction. The 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, this ten-thousand oblation is prescribed; now, the hundred-thousand oblation is introduced. The wise know the hundred-thousand oblation as granting all desires; it is dear to the ancestors and directly bestows the fruits of enjoyment and liberation. Having obtained the strength of planets and stars, and having 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 facing north should be made, ten or eight cubits in size, according to the rule. The wise should carefully prepare a piece of land facing east and north, having found the site for the pavilion. A beautiful altar should be made, square on all sides, with a yoni-mouth and level girdle. The girdle should be four finger-breadths wide and of the same height, placed facing east and north, and set up evenly on all sides. 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 by the self-born to be ten times greater than the ten-thousand offering, 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, there should be a square area 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. The first embankment is two fingers high; above it, two more embankments, each with the same height. The width of each embankment is three fingers; the wall on the altar should be ten fingers high, and upon it the gods should be invoked as before, with flower buds. All the deities, along with their subordinate and presiding deities, should be installed facing the sun, never facing north or away. There, Garuḍa, the foremost, should be worshipped by one desiring prosperity, with the prayer: “You, whose body is like the sound of Sāman and night, vehicle of the Supreme Lord, always remover of poison and sin, therefore grant me peace.” After invoking the pot as before, the offering should be performed in the same way. After offering a hundred thousand times, and again exceeding the number of kindling sticks, a stream of ghee from a pot should be poured over the fire. A ladle of fig wood, moist and straight, without hollows and the length of an arm, should be made. Holding it over two posts, a stream of ghee should be properly poured over the fire. Hymns to Agni, Viṣṇu, Rudra, and Indra should be recited, as well as the great Vaiśvānara Sāman and the Jyeṣṭha Sāman. The patron should bathe as before, recite auspicious words, and give the prescribed gifts to the priests separately. The priests for the nine-planet rite should be four, learned in the Vedas, free from desire and anger, and of tranquil mind. Alternatively, if the rite is not elaborate, two peaceful priests skilled in the scriptures may suffice. Thus, the sacred rites are laid out, the offerings made, and the worship performed, all for the attainment of peace, prosperity, and fulfillment in this world and the next.