In the sacred tradition, the altar for the koṭi-homa is to be constructed with great care: above the girdle, it must resemble the leaf of the holy fig tree, and measure four spans in length. Its shape is square on every side, furnished with three embankments, whose measurements and height follow the previously prescribed standards. The pavilion for this rite should span sixteen cubits and be designed with four entrances. At the eastern entrance, a learned Bahvṛca, well-versed in the Veda, is to be established. Similarly, a knower of the Yajur Veda is placed at the southern entrance, an expert in the Sāma Veda at the western, and a scholar of the Atharva Veda at the northern, each in their proper place. Eight officiants of the homa, all learned in the Veda and its branches, join these four, making twelve priests in total. These priests are to be honored as before, with garments, garlands, and ointments, adorned with clothes and ornaments, and worshipped with devotion. The Bahvṛca sits facing north in the east, reciting the Rātrisūkta, Raudra, Pavamāna, Sumaṅgala, and Śānti hymns. At the southern entrance, the foremost Yajur Veda scholar recites 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. The homa itself is performed five or seven times, as before, using the same mantras for bathing and giving gifts. The Vasordhārā procedure is especially prescribed for the lakṣa-homa. Whoever performs the koṭi-homa according to these rules attains all desires and ultimately reaches the abode of Viṣṇu. Those who read or hear about the three Graha-yajñas, their souls purified of all sins, attain the realm of Indra. The fruit gained by one who performs ten thousand and eight Aśvamedha sacrifices is obtained from the koṭi-homa. Thousands of Brahmin murders and hundreds of millions of feticides are destroyed by the koṭi-homa, as properly declared by Śiva. After performing the Navagraha sacrifice, one may undertake desired rites such as subjugation, sorcery, expulsion, and the like. Otherwise, no desired result arises for men; therefore, the procedure for the ten-thousand homa should be performed first. For expulsion rites, the altar should be circular. For subjugation, it should have three girdles and a single mouth, with a width of one span. Palāśa wood is best for the fuel sticks, anointed with honey and cow's gall, and sprinkled with sandalwood, aguru, and saffron. Offerings in the fire should include honey and clarified butter, along with ten thousand bilva leaves and lotuses, as prescribed by the self-born Brahma. In rites for subjugation, one who knows dharma offers bilva leaves and lotuses with the mantra 'Sumitriya na āpa oṣadhaya', into the fire. Here, there is no need for installation or consecration with a water pot. After bathing with all medicinal herbs, the householder should wear white flowers and garments. He should honor the Brahmins with gold-threaded necklaces, give them fine white garments, and white cows adorned with gold. The practitioner will certainly bring under control all hostile forces, even enemies and friends alike; this offering destroys sin. For enmity and sorcery, a triangular fire-pit is prescribed, with two boundaries, facing a corner, and measuring a hand's breadth on all sides. The Brahmins should perform the offering adorned with red garlands and unguents, wearing red turbans and red garments. With three new vessels filled with red substances, and kindling in their left hands mixed with the strength of a hawk's bone, they offer while keeping their hair loose, meditating on misfortune for the enemy. Let the ill-intentioned ones be given to him, and let 'huṃ phaṭ' be uttered. With the mantra for hawk-sorcery, one should consecrate a razor. Having made an effigy of the enemy, one should cut it with the razor, and the pieces of the enemy's likeness should be cast into the fire. After completing the rites of the planetary sacrifice, one should not perform enmity or sorcery again; it should not be done at all. Such rites yield results for people here in this world, not auspiciousness in the next. Therefore, one desiring prosperity should only perform rites of pacification. Whoever performs the three planetary sacrifices with desire attains the abode of Viṣṇu, which is difficult to return from. Whoever listens to this regularly, or has it recited, will not suffer planetary afflictions nor the loss of relatives. Where the three planetary sacrifices are written and kept in a house, there is no affliction for children, nor disease, nor bondage. This grants the full fruit of all sacrifices and destroys all sins. The wise know that a million-offering rite bestows both enjoyment and liberation. The best of gods declare that a hundred-thousand-offering rite gives the fruit of an ashvamedha; a twelve-day sacrifice is likewise fruitful, as is the nine-planet sacrifice. Thus, for festival and joy, the devayajña consecration which removes all impurities has been described. Whoever recites or hears this in due course overcomes enemies and is endowed with long life and health. In the depiction of the planets, the Sun is always shown seated in the lotus posture, holding a lotus, his radiance equal to the womb of a lotus, drawn by seven horses and seven reins, and having two arms. The Moon is shown as white, clad in white garments, riding a white horse, with a white vehicle, holding a mace in his hand, having two arms, and bestowing boons. Mars, the son of the Earth, is depicted wearing red garlands and garments, holding a spear, trident, and mace, with four arms, white hair, and granting boons. Mercury is shown wearing yellow garlands and garments, with a radiance like the karnikara flower, holding a sword, shield, and mace, seated on a lion, and granting boons. Thus, the sacred rites and the divine forms are revealed, guiding the faithful in ritual and worship, promising the destruction of sin, fulfillment of desires, and ultimate liberation.