O sage, listen as I recount the sacred procedures for these great rites, as revealed in the scriptures. The construction of the altar begins with the building of embankments: the first is to be two fingers high, and above it, two more embankments are raised, each of the same height. The wise declare that each embankment should be three fingers wide. The wall surrounding the altar must rise to ten fingers in height. Upon this altar, the gods are to be invoked as before, with fresh flower buds offered in reverence. All the deities, together with their attendant and presiding spirits, must be installed facing the sun—never to the north or turned away—for this is the proper orientation, O best of sages. In this place, Garuḍa, the mighty vehicle of the Supreme Lord, should be worshipped by those who desire prosperity. One should offer this prayer: “O Garuḍa, whose form resounds like the Sāman and the night, remover of poison and sin, grant me peace.” As before, after invoking the sacred pot, one must perform the offerings in the prescribed manner. When a hundred thousand offerings have been made, and the number of kindling sticks has also been surpassed, a continuous stream of ghee should be poured from a pot over the fire. For this, a ladle of fig wood, moist, straight, and without hollows, and the length of an arm, should be fashioned. Holding it across two posts, one must pour the ghee properly into the flames. During the rite, hymns are to be recited in praise of Agni, Viṣṇu, Rudra, and Indra, as well as the great Vaiśvānara Sāman and the Jyeṣṭha Sāman. The patron of the sacrifice should bathe as before, utter auspicious words, and give the prescribed gifts to each priest individually, as is the custom. For the nine-planet rite, four priests are required—learned in the Vedas, free from desire and anger, and tranquil in mind. If the rite is less elaborate, two peaceful and scripturally skilled priests may suffice. Likewise, for the hundred-thousand offering, ten or eight priests should be appointed, or, if possible, four who are free from envy. O sage, in the hundred-thousand offering, all that is prescribed for the nine-planet rite should be increased tenfold, and food and ornaments should be given according to one’s ability. Beds with coverings, golden bracelets, earrings, finger rings, sacred rings, and necklaces are to be bestowed by the powerful. A gift must never lack the proper offering, nor should one act deceitfully for the sake of wealth. If a man gives out of greed or delusion, he brings ruin upon his lineage. One seeking prosperity should offer food as he is able, for the absence of food leads to famine, which destroys kingdoms. The absence of mantras destroys the priests, and the lack of proper offerings destroys the sacrificer—there is no greater enemy than a sacrifice lacking its due gift. A man of limited means should never attempt a lakṣahoma, for distress in sacrifice always leads to conflict. Instead, he should worship only one, or at most two or three, according to the rules. Even a single learned Brahmin should be worshipped with devotion and offerings; but it is not proper for a man of little wealth to attempt to honor many. The lakṣahoma should be performed according to one’s means, if resources are abundant. By following the prescribed rules, all desires are fulfilled. For eight hundred kalpas, such a worshipper is honored in the world of Shiva by the Vasus, the Adityas, and the hosts of Maruts, and then attains liberation. Whoever performs this lakṣahoma with desire, following the rules, attains that desire and enjoys endless blessings. One who desires sons will obtain sons; one who desires wealth will gain wealth; one who seeks a wife will find a beautiful wife, and a maiden will find a worthy husband. One who has lost a kingdom will regain it; one who seeks fortune will attain it; whatever desire is cherished, it will be fulfilled in abundance. Yet, one who acts without desire attains the supreme Brahman. The koṭihoma, as declared by the Self-born, is a hundred times greater in offerings, effort, gifts, and results than the lakṣahoma. As before, the mantras for invoking and dismissing the planetary deities are to be used for the homa, as well as for the pit and the giving. Now, hear the distinctions regarding the altar, pavilion, and fire-pit. In the koṭihoma, the fire-pit should be four hands in length, square on all sides, with two yoni and mouth openings; this is known as the three-banded pit. The first band is made two fingers high, as taught by the wise; the second is three fingers high. The third band is four fingers in both height and breadth, while the first two bands should be two fingers wide, as previously described. The yoni should measure a span in length, six or seven fingers wide, raised in the center like a turtle’s back, and two fingers high at the sides. It should resemble an elephant’s lip, elongated and furnished with an opening—this is the mark of the yoni in all fire-pits. Above the girdle, the structure should resemble the leaf of the sacred fig tree. The altar for the koṭi-homa is to be four spans in length, square on all sides, with three embankments; the measurements of these and the height of the altar are as previously prescribed. The pavilion should be sixteen cubits in size, with four entrances. At the eastern entrance, a learned Bahvṛca versed in the Veda is to be stationed. At the southern entrance, a knower of the Yajur Veda; at the western, an expert in the Sāma Veda; and at the northern, a scholar of the Atharva Veda, each in their proper place. Eight officiants of the homa should be learned in the Veda and its branches, making twelve priests in all. These priests are to be worshipped as before, with garments, garlands, ointments, clothes, and ornaments, and with devotion. The Bahvṛca, facing north and seated in the east, is to recite the Rātrisūkta, Raudra, Pavamāna, Sumaṅgala, and Śānti hymns. At the southern entrance, the foremost Yajur Veda scholar should recite the Śākta, Śākra, Saumya, Kauṣmāṇḍa, and Śānti hymns. On the western side, the Chāndoga recites the Suparṇa, Vairāja, Āgneya, Rudrasaṃhitā, Jyeṣṭhamāsa, and Śānti hymns. To the north, the Atharva Veda expert recites the Śānti hymn, the Saurya, the auspicious Śākunaka, the Pauṣṭika, and the Mahārājya. Here, the homa is to be performed five or seven times as before. For bathing and giving gifts, the same mantras are to be used, O best of sages, thus completing the rite in accordance with sacred tradition.