Once the wise seeker has gained the auspicious strength of the planets and stars, and has recited the sacred words of the Brahmin, he should begin the construction of a pavilion, placing it to the northeast of his house. The ground chosen for this purpose may be that of a Rudra shrine or another suitable place, and there, following the prescribed rules, a square should be drawn facing north, measuring either ten or eight cubits. Careful preparation of the land is essential, ensuring that it faces both east and north, and that the site for the pavilion is properly selected. Upon this foundation, the wise should create a beautiful altar, square on all sides and endowed with the proper features—a yoni-mouth and a level girdle. The girdle is to be four finger-breadths wide and equally high, facing east and north, and set up evenly on every side. For the appeasement of all worlds, the ritual for the nine planets is prescribed. The pit for this rite must be made with care: if it 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, as declared by the self-born, is ten times greater than the usual rite, and must be performed with diligence, accompanied by offerings and gifts. For this hundred-thousand offering, the pit should be two cubits wide and four cubits long, shaped like a womb and mouth, and furnished with three girdles. To the northeast of this pit, at a distance of three spans, a square area should be prepared, facing east and north on all sides. The altar, as described by Viśvakarman, should have a height half its width, be established for the installation of the gods, and be surrounded by three embankments. The first embankment is to be two fingers high, and above it, two more embankments, each of the same height. The width of each embankment is three fingers, while the wall of the altar should be ten fingers high. Upon this altar, the gods should be invoked as before, using flower buds. All the deities, along with their subordinate and presiding deities, must be installed facing the sun, O best of sages, never facing north or away. Here, Garuḍa—the foremost among birds—should be worshipped by one seeking 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.” As before, after invoking the pot, the offering should be performed in the same manner. After completing the hundred thousand offerings and again exceeding the number of kindling sticks, a stream of ghee should be poured from a pot over the fire. The ladle for this purpose should be made of fig wood, moist and straight, without hollows, and the length of an arm. Holding it over two posts, a stream of ghee is to be poured properly into the fire. During the rite, 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, speak auspicious words, and give the prescribed gifts to the priests separately, as previously instructed. For the nine-planet rite, four priests learned in the Vedas, free from desire and anger, and of tranquil mind, should be appointed. Alternatively, if the rite is not elaborate, two peaceful priests skilled in the scriptures may suffice. For the hundred-thousand offering, ten or eight priests should be appointed, or, if possible, four without envy. O best of sages, in the hundred-thousand offering, everything from the nine-planet rite should be increased tenfold; food and ornaments should be given as able. Beds with coverings, golden bracelets, earrings, finger rings, sacred rings, and necklaces are to be given by those who are powerful. A man should not give a gift lacking the proper offering, nor act deceitfully for wealth. If he gives out of greed or delusion, he brings ruin to his lineage. One desiring prosperity should give food as he is able, for if food is lacking, the result will be famine. The absence of food destroys a kingdom, the absence of mantras destroys the priests, and the absence of proper offering destroys the sacrificer—there is no enemy equal to a sacrifice lacking the proper gift. A man with little wealth should never perform a lakṣahoma, for in sacrifice, conflict always arises from distress. He should worship only one with devotion, or two or three according to rule. Even one learned Brahmin should be worshipped with devotion and offerings, but not many by one of little wealth. The lakṣahoma should be performed according to one’s means, if abundant; by doing so according to rule, one attains all desired things. In the world of Shiva, he is worshipped by the Vasus, Adityas, and hosts of Maruts for eight hundred kalpas, and then attains liberation. Whoever performs this lakṣahoma with desire, according to rule, attains that desire and enjoys the endless state. One desiring sons obtains sons; one desiring wealth obtains wealth; one desiring a wife obtains a beautiful wife, and a maiden obtains a worthy husband. One who has lost his kingdom regains it; one desiring fortune attains fortune; whatever desire he seeks, he obtains in abundance. But one who acts without desire attains the supreme Brahman. The koṭihoma, declared by the Self-born, is a hundred times greater than the lakṣahoma, with offerings, effort, gifts, and results. As before, the mantras for invoking and dismissing the planetary deities are stated for the homa; likewise for the pit and the giving. Now hear the distinction of the altar, pavilion, and fire-pit. In the koṭihoma, the fire-pit should be four hands in length, square on all sides, furnished with two yoni and mouth openings; this is also called three-banded. The first band should be made two fingers high, as taught by the wise; the second, likewise, is three fingers high. The third band is four fingers in height and breadth, while the breadth of the first two is two fingers, as previously prescribed. The yoni should be a span in length, six or seven fingers wide, raised in the middle like a turtle’s back, and two fingers high at the sides. It should resemble an elephant’s lip, be elongated and furnished with an opening; this is the mark of the yoni in all fire-pits. Thus, the wise, following these sacred instructions, establish the pavilion, altar, and fire-pit, offering oblations and gifts with reverence, ensuring that every detail is observed as prescribed, so that the ritual brings prosperity, fulfillment of desires, and ultimately liberation.