In the sacred tradition, the Vasordhārā ritual is especially prescribed for the grand lakṣa-homa, the offering of one hundred thousand oblations. When one performs the even greater koṭi-homa, the rite of ten million offerings, following this procedure, all desires are fulfilled, and ultimately, the practitioner attains the exalted abode of Viṣṇu. Those who read or listen to the accounts of the three Graha-yajñas, the sacrifices dedicated to the planets, find their souls purified of all sins and are granted entry into Indra’s realm. Remarkably, the immense merit that accrues from performing ten thousand and eight Aśvamedha sacrifices—the most prestigious of Vedic rites—can be gained through the koṭi-homa alone. As declared by Śiva himself, this rite has the power to erase thousands of Brahmin murders and hundreds of millions of feticides. After completing the Navagraha sacrifice, the planetary offering, one may undertake further rites according to their desires—such as subjugation, sorcery, expulsion, and similar actions. Without first performing the proper ten-thousand homa, however, no desired result will arise for men; thus, the prescribed procedure must be observed. For expulsion rites, the altar should be circular. For subjugation, it must have three girdles, a single mouth, and measure one span in width. The fuel sticks for these offerings should be made of palāśa wood, anointed with honey and cow’s gall, and sprinkled with fragrant sandalwood, aguru, and saffron. Into the fire, with honey and clarified butter, one should offer ten thousand bilva leaves and lotuses, as decreed by the self-born Brahma. In rites of subjugation, the practitioner, knowledgeable in dharma, should offer bilva leaves and lotuses with the mantra ‘Sumitriya na āpa oṣadhaya’. There is no need for elaborate installation or consecration with a water pot. After bathing with all medicinal herbs, the householder should don white flowers and garments. He should honor the Brahmins with necklaces woven with gold thread, bestow upon them fine white garments, and gift white cows adorned with gold. Through these offerings, the practitioner gains mastery over all hostile forces, whether enemies or friends, and the rite 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 conducting the offering should be adorned with red garlands and unguents, wearing red turbans and red garments. They should use three new vessels filled with red substances, and kindling in their left hands mixed with the strength of a hawk’s bone, offering while keeping their hair loose and meditating on misfortune for the enemy. For the ill-intentioned, let ‘huṃ phaṭ’ be uttered, and with the mantra for hawk-sorcery, a razor should be consecrated. An effigy of the enemy is made, cut with the razor, and the pieces cast into the fire. Upon completing the planetary sacrifice, one must not perform enmity or sorcery again; these rites should not be repeated. Such actions yield results only in this world, not auspiciousness in the next. Therefore, one who desires prosperity should perform only rites of pacification. Those who perform the three planetary sacrifices with desire attain the abode of Viṣṇu, from which return is difficult. Whoever listens to these rites regularly or has them 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. These rites grant the full fruit of all sacrifices and destroy 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 Aśvamedha; likewise, a twelve-day sacrifice and the nine-planet sacrifice yield the same results. Thus, for the sake of festival and joy, the consecration of the devayajña has been described, which removes all impurities. Whoever recites or hears this in due course overcomes enemies and is blessed with long life and health. The depiction of the planets is also prescribed: The Sun should always be shown seated in the lotus posture, holding a lotus, with a radiance equal to the womb of a lotus, drawn by seven horses and seven reins, and having two arms. The Moon, white and clad in white garments, rides a white horse, with a white vehicle, holding a mace, with two arms, and bestowing boons. Mars, the son of the Earth, is depicted with red garlands and garments, holding a spear, trident, and mace, with four arms, white hair, and granting boons. Mercury wears yellow garlands and garments, shines like the karnikara flower, holds a sword, shield, and mace, is seated on a lion, and grants boons. The preceptors of gods and demons are shown as yellow and white, with four arms, holding staffs, bestowing boons, and carrying prayer beads and water pots. Saturn, the son of the Sun, has the luster of a sapphire, holds a trident, bestows boons, rides a vulture, and bears arrows and a bow. Rahu is praised as fierce-faced, holding a sword, shield, and trident, bestowing boons, and seated on a blue lion throne. Ketu figures are smoky in color, two-armed, mace-bearing, with distorted faces, always seated on a vulture throne, and bestowing boons. All the planets should be depicted as crowned, beneficent to the world, each raised by their own finger, always numbering one hundred and eight. At this point, the seeker addresses the Lord: “O Lord, Master of past and future, please tell again, in full, whatever has been heard that leads to enjoyment and liberation.” Thus addressed, Shambhu, the master of speech, replies: “O Brahman, by my penance and the vastness of the Purāṇas and Vedas, I shall speak. This Dharma, in the form of a bull, is Nandi, the chief of the Gaṇas; from him I shall declare the Śaiva observances, O Nārada.” Having said this, the Lord of the gods disappeared right there. Nārada, eager to hear more, questioned Nandikeśvara, as instructed by Śiva: “Tell me here the Śaiva observance.” Nandikeśvara then said, “Listen attentively, O Brahman, as I describe the Śaiva observance, renowned in the three worlds by the name Śivacaturdaśī.